Theological Puberty
When our knowledge outpaces our lives
In 1962, the luminary theologian Helmut Thielicke (1908-1986) wrote a short handbook for his young seminary students who sat under his theological tutelage entitled A Little Exercise for Young Theologians. The series of little, punchy essays served as a warning to younger, aspiring theologians about the dangers and pitfalls that often accompany the study of theology. Among other things, Thielicke describes the danger that can arise when a young person undertakes the study of grandiose subjects such as the Trinity, Greek, Hebrew, the atonement, and other theological matters far beyond their own maturity and experience.
He gives a warning about what he calls “theological puberty.”
What is that? Thielicke says that there is a season in a young theologian’s life when they begin to study matters that their life or maturity can not fully carry. Imagine the twenty-three-year-old wrestling with the intricate and puzzling nature of the Triune God long before having to navigate the ordinary challenges of learning how to mow the lawn, change a baby’s diaper, or make a mortgage payment. It’s during this period, Thielicke contends, that there can exist what he calls a “hiatus between the arena of the young theologian’s actual spiritual growth.” In other words, the person may possess knowledge that their character and life experience have not yet matured enough to sustain or appreciate.
To be clear, it’s not that theological puberty is bad. Far from it. Just as in real life, of course, one must pass through adolescence in order to enter adulthood. So too in theological adolescence. Still, the German theologian felt it important to caution the person whose theological knowledge was outpacing a life and maturity that lagged behind. Such a person may speak too loudly or with too much confidence, even though their life doesn’t live up to it.
In the information-obsessed world, how often do we make the dangerous choice of privileging intellect and knowledge over discipleship and formation?
Too often, he thought.
As German theologians often do, Thielicke puts it in very striking terms: “The study of theology often produces overgrown youths whose internal organs have not correspondingly developed. This is a characteristic of adolescence. There is actually something like theological puberty. Every teacher knows that this is a matter of signs of natural growth over which there is no need to become excited.” Thielicke would go on to compare the know-it-all youthful theologian to a country boy wearing breeches far too large for his body.
Sometimes, he suggests, what’s needed is time for the body to catch up with the clothes.
This is an important caution to the young theologian. But it is also an important reminder to the seasoned one. For the more mature, there is a profound danger in giving too much power, influence, and platform to someone who has not had a life to contain their theological wisdom. Far from being cynical, the seminary professor concludes his warning by explaining why there is real danger in a young person speaking eloquently about theology before their life has matured enough to sustain it:
For the reasons I have mentioned, I do not tolerate sermons by first-semester young theological students swaddled in their gowns. One ought to be able to keep still. During the period when the voice is changing we do not sing, and during this formative period in the life of the theological student he does not preach.1
Of course, in his own way, Thielicke is channeling much of Paul’s wisdom in the New Testament. Look, for example, at Paul’s teaching on eldership in the pastoral epistles. In 1 Tim. 3:1–7, Paul lays out several key characteristics and qualities that an elder in the church should embody: hospitality, sobriety, faithfulness in marriage, self-control, and the ability to teach, among others. Yet one particular instruction in this list always seems to stand out every time it is revisited:
He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. (v. 6)
Why would Paul offer this command? It is interesting to note that in the other elder list Paul writes to Titus, who was serving the church in Crete, he omits this particular qualification (Tit. 1:5–9). Many New Testament scholars suggest that this is because the church on the island of Crete consisted largely of new believers who had only recently come to faith. There were no other people to choose for eldership besides younger converts. Paul, then, appears to make an accommodation for elders based on the church in Crete’s contextual needs and relative youthfulness. Wherever possible, Paul is saying, be careful about putting too much pressure on the theological adolescent.
Still, Paul thinks it is important and worthwhile—where appropriate—to keep recently converted Christians from positions of power. For what reasons? Because they are prone to being “conceited” otherwise.
Now that I’m sauntering my way into midlife, I find myself tempted to want to win the praise of the young by offering my universal affirmation and praise. But I don’t serve them well by doing this. Affirmation, I’ve found, can often serve as a subtle power grab. Instead, I serve the young by listening and challenging; by being present and cautious; by calling and lovingly critiquing; by inviting without infatuation; by believing in what God is doing in them without forcing it. And when I heap on too much praise, I end up paving the path toward a life of conceit.
As Thielicke commends, there is exceeding wisdom in “keep[ing] still” during this period of theological pubescence. And I dare to wonder if that is true for all spiritual adolescence. Of letting those years be marked by taking in all God has and growing in character and discipleship.
This gives our bodies time to start filling into our theological clothing.
Thanks, as always, for being a supporter and reader of the Low-Level Theologian. You can always find me wasting as little time as possible on Instagram and Facebook. Or, check out my podcast with Dr. Nijay Gupta at Slow Theology. Remember my most recent book, entitled Slow Theology: Eight Practices for Resilient Faith in a Turbulent World. See below! And, as always, don’t hesitate to reach out with questions or comments in the comment section below.
See ch. 4, entitled “The Theological Change of Voice” in Helmut Thielicke, A Little Exercise for Young Theologians, trans. Bernard G. Ramm (Grand Rapids, MI: Eerdmans, 1962).
I think many of us have those moments where we reflect on our younger selves and think, “What an adorable idiot…”
This is SO good. I remember an old prof in grad school who would sometimes interrupt our disputations with, "Boys, you haven't lived long enough or sinned big enough to even have an opinion on that subject."