The disaster of untheology

I offer without particular comment this, from Karl Barth, Church Dogmatics I/1, p 77.  Paragraph breaks added and punctuation slightly altered for ease of reading.  Not difficult to apply to the present life of the Church despite the passage of 85 years...

How disastrously the Church must misunderstand itself if, on whatever pretext, it can dream of being able to undertake and achieve anything serious in what are undoubtedly important fields of liturgical reform or social work or Christian education or the ordering of its relation to state and society or ecumenical understanding, without at the same time doing what is necessary and possible with reference to the obvious centre of its life, as though it were self-evident, as though we could confidently count on it, that evangelium pure docetur et recte administrantur sacramenta!  [the gospel is purely preached and the sacraments rightly administered - the reference is to the Augsburg Confession.]  As though we could confidently leave this to God and in the meantime busy ourselves with the periphery of the Church circle, which has perhaps been rotating for long enough around a false centre!  As though we could put ourselves in God's hands without a care in the world for what happens at this decisive point!

Again, how disastrously the Church must misunderstand itself if it can imagine that theology is the business of a few theoreticians who are specially appointed for the purpose, to whom the rest, as hearty practical men, may sometimes listen with half an ear, though for their own part they boast of living "quite untheologically" for the demands of the day ("love").  As though these practical men were not continually preaching and speaking and writing, and were not genuinely questioned as to the rightness of their activity in this regard!  As though there were anything more practical than giving this question its head, which means doing the work of theology and dogmatics!

Again, how disastrously the Church must misunderstand itself if it can imagine that theological reflection is a matter for quiet situations and periods that suit and invite contemplation, a kind of peace-time luxury for which we are not only permitted but even commanded to find no time should things become really serious and exciting!  As though there could be any more serious task for a Church under assault from without than that of consolidating itself within, which means doing theological work!  As though the venture of proclamation did not mean that the Church permanently finds itself in an emergency!  As though theology could be done properly without reference to this constant emergency!

Let there be no mistake.  Because of these distorted ideas about theology, and dogmatics in particular, there arises and persists in the life of the Church a lasting and growing deficit for which we cannot expect those particularly active in this function to supply the needed balance.  The whole Church must want a serious theology if it is to have a serious theology.