In the last installment, we noted that Christian theology strives for truth. In our Western intellectual context, we tend to equate “truth” with science-oriented knowledge. But Christian theology provides more than that sort of knowledge. It also leads one to wisdom. In fact, for two millennia, theologians have debated about what type of intellectual activity characterizes the task of theology. Should it be construed upon a scientific model (Latin, scientia) or upon a wisdom model (Latin, sapientia)? Augustine preferred sapientia to scientia, but later medieval theologians preferred scientia to sapientia. This chapter will argue that theology is indeed science, but more ultimately it is wisdom. We agree with Vanhoozer that, “Doctrine has a cognitive component . . . but the thrust of Christian doctrine is not mere knowledge, but rather wisdom.” In our opinion, wisdom is the ultimate goal of theology because it includes not only the scientific aspect of knowing, but also the prudential aspect of living wisely in light of what we know. In order to flesh out this view of theology as science and wisdom, we will address both aspects of theological knowledge.
On the one hand, theology is scientific, if by scientific we mean that it is a bona fide discipline oriented to a legitimate object and possessing appropriate methods of investigating. Wolfhart Pannenberg argues that theology is a science because it has a defined sphere of investigation, an internal coherence, a purposive attempt to describe external reality, and a public sphere of justification. Likewise, Millard Erickson writes, “(1) Theology has a definite subject matter to investigate, primarily that which God has revealed about himself. (2) Theology deals with objective matters. It does not merely give expression to the subjective feelings of the theologian or of the Christian. (3) It has a definite methodology for investigating its subject matter. (4) It has a method for verifying its propositions. (5) There is coherence among the propositions of its subject matter.” Pannenberg and Erickson both argue that theology must be subject to verification, and in Pannenberg’s criteria, public justification. We agree with Pannenberg and Erickson that theology is a bona fide discipline oriented to a legitimate object and possessing appropriate methods of investigating, and in that manner science-oriented.
On the other hand, theology is wisdom-oriented. “The fear of the Lord is the beginning of wisdom” (Prov. 9:10; Ps. 111:10). As Craig Bartholomew and Ryan O’Dowd have argued, the wisdom theme pervades the biblical witness. Although theology is science-oriented, it is more ultimately wisdom-oriented for two reasons. First, theology is more than science because it involves a personal relationship between the knower and the known. True knowledge is rooted in commitment to God. Gerhard von Rad writes, “The thesis that all human knowledge comes back to the question about commitment to God is a statement of penetrating perspicacity. . . . Israel attributes to the fear of God, to belief in God, a highly important function in respect of human knowledge. She was, in all her seriousness, of the opinion that effective knowledge about God is the only thing that puts a man into a right relationship with the objects of his perception.” Indeed, theology goes beyond correct information, extending ultimately to right relationship with God. Second, theology is more than science because it seeks to equip the church to live wisely in light of its knowledge. Theology is wisdom in that it involves both true theory and right practice. David Ford writes, “[theology] asks not only about meaning, interpretation and truth but also, inextricably, about living life before God now and about how lives and communities are shaped in line with who God is and with God’s purposes for the future. In short, it is about lived meaning directed toward the kingdom of God.” If one focuses on theology’s science-orientation to the exclusion of its wisdom-orientation, one warps and distorts the task of theology and hinders the mission of the church.
In summary, theology is more than science because theology is missional by its very nature. Theology is centered on knowing and loving God, on being transformed by Him, and on being a light to the nations so that they also can know and love God. David Bosch writes, “Just as the church ceases to be church if it is not missionary, theology ceases to be theology if it loses its missionary character.” God’s biblical self-revelation is the true story of the whole world, but he does not reveal this account merely for us to step back and be wowed by its elegance and power. He has given us the Bible so that we can live within its pages, allowing its missional story to shape our identities so that we can in turn take this story to the nations.
 Vanhoozer, The Drama of Doctrine, 88.
 This sense of the word “scientific” stems from the earliest medieval universities. I have adapted this definition from David Clark’s definition. Clark, To Know and Love God, 213.
 Wolfhart Pannenberg, Theology and Philosophy of Science, trans. Francis McDonagh (Philadelphia: Westminster, 1976), 326-345.
 Millard J. Erickson, Christian Theology, 2nd ed. (Grand Rapids: Baker, 1998), 36.
 Craig G. Bartholomew and Ryan P. O’Dowd, Old Testament Wisdom Literature: A Theological Introduction (Downers Grove: IVP, 2011), 231-260.
 Ellen Charry writes, “Sapience [English, “wisdom”] includes correct information about God, but emphasizes attachment to that knowledge. Sapience is engaged knowledge that emotionally connects the knower to the known.” Ellen Charry, By the Renewing of Your Minds: The Pastoral Function of Christian Doctrine (Oxford: Oxford University Press, 1997), 4.
 Gerhard von Rad, Wisdom in Israel, trans. James D. Martin (London: SCM, 1970), 67-68.
 David Ford, “Jesus Christ, the Wisdom of God (1),” in David Ford and Graham Stanton, Reading Texts, Seeking Wisdom (London: SCM, 2003), 4-5.
 David Clark notes that overly cognitive approaches to theology (1) obscure the transformational aspect of theology, which is its true purpose; (2) give the false impression that one must have a seminary degree in order to read the Bible; and therefore (3) intimidate Christians who have not formally studied theology. Clark, To Know and Love God, 240-241.
 Bosch, Transforming Mission, 494.