The initial vision for the CPT was born out of two seminal insights—one historical, and the other epistemological—both of which landed in my brain during my graduate studies in the early 2000’s, and both of which are, I believe, still viable.
First, the historical insight.
In 2004 I took a graduate-level seminar on Jonathan Edwards with resident Edwards’ scholar Douglas Sweeney—then professor of American Church History at Trinity Evangelical School. Sweeney pointed out that in Edwards’ day, the most important theologians of the colonies were pastors. This was largely because theologians, like poets and artists, don’t typically produce a saleable product sufficient to provide a living. Theologians (then and now) need patrons—people or institutions willing to support them in their craft. In seventeenth-century New England, patronage for theologians was provided by the local churches. Thus if one wanted to grow up and be a theologian, the only viable career choice was the pastorate. As such, the vast bulk of theology being read by the pastors-in-training at places like the Yale Divinity School or the College of New Jersey (later Princeton), was written by pastors. Young men who could not yet land a job as a “real theologian” in a local church often had to settle for teaching at the fledgling colleges—biding their time while looking for a pastoral opening.
Today’s context has shifted considerably. Local churches no longer self-consciously patronize theologians. Local churches tend to prioritize things like leadership, preaching, care, and disciple-making; hiring a theologian is often not on a church’s radar. Thus, those who desire to be theologians now set their sights on an academic post in a college or university. Young people who have not yet landed a job as a “real theologian” in the academy often settle for pastoral positions in local churches—biding their time while they scout for an academic opening. As such, the vast bulk of theology being read by today’s pastors-in-training is written by full-time academic theologians.
Second, the epistemological insight.
Postmodernity has rightly taught us that the social location of a theologian shapes his or her theology. This can be over-played, but the basic insight is undeniable. The questions we bring to the theological task, the issues we are seeking to address, the concerns and priorities that drive our theology—all of these are shaped by our lived context. Women theologians are uniquely concerned about theological issues related to gender and feminism; black theologians are uniquely concerned about race; LGBTQ theologians are uniquely concerned about sexuality; non-western theologians are uniquely concerned about the developing world. We cannot help but inhabit our own spaces, and thus cannot help engage theology through our own particular lenses. These lenses not only shape the conclusions of our various theological projects, but even more fundamentally, shape which theological projects we even pick up to begin with.
When we bring these two insights together, it becomes immediately apparent that the migration of our theologians from the social location of the local church, to the social location of the academy, cannot help but impact the texture and focus of contemporary theological discourse. Whereas in the past, nearly all of North American theology was by nature pastoral theology, today nearly all of North American theology is by nature academic theology. The academic environment is a necessary and legitimate social location in its own right. But it is not the church. Theology in the academic context tends to be more apologetic and data-driven; theology in the church tends to be more concerned about articulating and applying the church’s message.
Thus the Center for Pastor Theologians.
The Mission of the CPT.
Since 2006, the CPT has been championing the vision of the pastor theologian—seeking to “re-plant” theologians back in their native habitat of the local church. In an age that has largely forgotten the existence of the pastor theologians, we have not only sought to argue for the validity of the pastor theologian, but also to demonstrate the viability of the pastor theologian. I am happy to report that our initial vision for the pastor theologian has survived (and thrived) these past 15 years. Over the years our programming has included quarterly theological symposia, an annual theology conference, academic partnerships (formal and informal), podcasts, online essays, a score of publications, and more.
But as is often the case, time has a way of shaving off the rough edges of one’s vision. Over the years, a number of questions have emerged. What have we learned about the limits and opportunities of the pastor theologian? Senior Pastor vs. Associate Pastor vs. solo pastor—how do the various pastoral roles impact the vision of the pastor theologian? What is the best way for a pastor theologian to organize one’s week? What if one’s local church is not a happy “patron” of one’s sense of theological vocation? What are the various “mediums” for doing theology beyond writing and preaching, and how do the various mediums shape one’s theological reflection? How does one offset the inherent isolation of doing theology in a local church?
Now fifteen years on, our new series “Seeking Wisdom: Reading, Writing, and Theological Reflection in the Life of the Pastor” explores the challenges and opportunities facing the pastor theologian vision. I invite you to join us as we continue to reflect on and refine the vision of the pastor theologian.
This resource is part of the series Seeking Wisdom: Reading, Writing, and Theological Reflection in the Life of the Pastor. Click Here to explore more resources from this series.
Gerald Hiestand is the Co-Founder and Board Chair of the Center for Pastor Theologians. He has over 15 years of pastoral ministry experience and currently serves as the Senior Pastor of Calvary Memorial Church in Oak Park, IL. He is the editor and author/co-author of several books, including The Pastor Theologian: Resurrecting an Ancient Vision. He holds a PhD in Classics from the University of Reading. He is also a founding member of the St. Anselm Fellowship of the CPT.
