Daniel R. Hyde |

Reformed Catholic Theology

An Exhortation to Theology Students

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“The saying is trustworthy: If anyone aspires to the office of ἐπισκοπή (bishop; GNV, KJV, RSV/overseer; CSB, ESV, NASB, NIV)  he desires a noble task” (1 Tim. 3:1). My exhortation to theology students is emblazon this passage on your mind and heart. Yet aspiration doesn’t equal ordination. Entering the gospel ministry requires more. Godly aspiration must result in cultivation of learning and sanctification. This is why John Calvin asked, “what are the theological schools if not nurseries for pastors?”[1]

As professors at theological seminaries and pastors of these students, how should we cultivate this aspiration to enter the ministry? What should we do to nurse these infants so they mature in knowledge and godliness? I think it’s always helpful to go back in time first. Afterwards we can move forward. The wisdom of Reformed Catholic forefathers like William Ames (1576–1633) is instructive today.

An illustration of Puritan illiam Ames
William Ames

Ames & His Exhortation

“The learned doctor” William Ames was an Englishman exiled to the Netherlands. Subsequently he spent the final decades of his life and ministry (1610–33) there due to Puritan sensibilities over liturgy.[2] Because of the close relation of England and the Netherlands in the late 16th–early 17th centuries, he had some difficulty entering his calling to teach at the University of Franeker. If you know much about the people of the province of Friesland, you’ll appreciate their independence—stubbornness (?). The Frieslanders installed their chosen man despite English objections. On May 23, 1622, then, Franeker installed Ames at the small but “gracious academy of Friesland.” On August 22 he gave a lecture entitled, Parenesis ad studios theologiae, “An Exhortation to the Students of Theology.”[3]

The Nature of Theology

Ames began with a definition of the nature of theology. This is how he began his 1623 Marrow of Theology (Medulla Theologiae) as well. In his Marrow, Ames famously began: Theologia est doctrina Deo vivendi. In other words, “Theology is the doctrine or teaching of living to God.”[4] Theology was intimately linked with piety according to Ames. Truth is always in accord with godliness (Titus 1:1). In his Exhortation, Ames exhorted the University to “call theology away from questions and controversies, obscure, confused, and not very essential.” On the contrary, professors should “introduce it to life and practice so that students would begin to think seriously of conscience and its concerns.”

Application

What was he saying? This was a warning against studying theology for theology’s sake. Such conviction no doubt reflected his relationship to his Franeker colleague, Johannes Maccovius (1588–1644). Ames saw Maccovius’ theological precision as having no connection to piety.[5] Ames even signed a petition against Maccovius on June 22, 1626: “In short, his entire life is nothing else but continued impiety.”[6] Among the list of impieties included drunkenness with his students, fighting, and slander. Ames’ exhortation to theology students was this: the nature of theology leads to piety.

Know the End of Theology

His Exhortation continued with a list of three basic concerns.

First, theology students lacked understanding of “the proper end of theology.” Ames turned to Paul’s exhortation that Timothy be aware of his teaching. Why? The “end” or purpose of doctrine was salvation: “you will save both yourself and your hearers” (1 Tim. 4:16). For Ames, this meant students needed to be devoted to the glory of God and the edification of the church. Theology has practical results. This is true not only in the theologian but also in the church. We need to recapture this today.

Ames explained contrary ideas for the proper end of theology. He felt it necessary to give this exhortation to theology students because some wanted entrance for wrong motives. For example, financial gain or as if entering any other business vocation. God help us who are already ministers from having this attitude in ourselves. Some of us are privileged to be involved in training for the ministry. We need to constantly purge this attitude from those we’re shepherding while in seminary. Ames explained they were “useless weights to the church.” Nevertheless, “the greater marvel is the grace and providence of God, by which it has come about that up till now the church has lived on, although burdened to an unhappy degree by men of this hireling kind.”

Application

Ames’ concern for the proper end of theology caused cultivation of a Christian conscience:

The mirror in which the image of eternal truth is reflected must be pure and clean. As far as possible there ought to be no stains of vice or flaws of selfishness in that heart in which the divine wisdom is to tabernacle.

It’s vital for those preparing for the ministry to cultivate a godly conscience. Ames likened the conscience to a mirror, upon which God’s reflected his truth. Like a smudged mirror, the conscience that’s unclean won’t reflect as clearly the truth of God’s Word. Here’s my exhortation to you theology students. Be concerned with cleansing your minds as much as cramming it with truth. The two go together. Wipe greed and envy, arrogance and pride, anger and contentiousness from our consciences. I speak as a former seminary student. I remember those days well.

Know the High Calling of the Ministry

Ames’ second concern was impressing upon his students their need to know the high calling of the sacred ministry. “What can be thought more important or useful than the profession of the ministry?” Why was the ministry such a high calling in contrast to other callings and vocations?

Here one does not treat of lands and estates and similar earthly matters, as in civil law, but of the supremest good and the highest heaven, not of temporal bodily health, as in medicine, but of salvation and eternal life. Not here, as elsewhere, do they enquire into the sentiments, orders, decisions, and rulings of men, but into the eternal wisdom of God and His perfect will.

Application

The ministry is καλός ἔργον, a “good work” (1 Tim. 3:1). It’s “good” because it treats the supreme good and highest heaven. The ministry treats of eternal life, not earthly. Pastoral ministry treats of God’s wisdom, not men’s wisdom. Therefore no calling is greater or higher. Do you know this, seminary student?

Know the Skills Necessary for the Ministry

Ames’ third concern was an exhortation that theology students needs to know the ministry concerned not only doctrine, but practice. Theology students need to know all the skills necessary for ministry. For example, Ames illustrated from ancient physicians. They divided their discipline into the three areas of doctrine (dogma), method (methodon), and practice (empeirian). The ministry is a craft. Certain skills need to be understood to practice the craft.

Why was this important for Ames? Even “our ministers” needed correct understanding of the ministry. For example, some “think [they’re] quite prepared for all the parts of their office if they know only the doctrines.” This concern is present today. Ministers need to study the Scriptures for the doctrines derived from it. At the same time, we need to show how they lead to the practice of godliness. For example, imagine a young man in your congregation who likes to read Calvin’s Institutes. Maybe that was you. Let’s say this man eagerly attends theological conferences. Perhaps he can cite the Westminster Confession or Heidelberg Catechism verbatim in a crowd. What does this mean? He’s not necessarily called to the sacred ministry.

Application

As pastors of students we need to take this to heart. We know we live in days of doctrinal ignorance. Because of this there’s a need to plant more churches that actually teach the Word. The temptation is to grab hold of anyone who seems outwardly different than the masses. However, the apostles’ list of qualities for the office of minister (bishop/overseer) only includes one doctrinal quality: “able to teach” (1 Tim. 3:2). Have you noticed the rest of the list is moral? He needs to know the Word. Yet Paul’s focus is godliness in the aspirant himself. He focus on his godliness in relation to his family. How he deals with his spiritual brothers and sisters and the world has Paul’s concern (1 Tim. 3:1–7).

The Need for Theological Exercises

Ames concluded his Exhortation to students of theology that they exercise their gifts. They were to do this in “theological exercises.” Ames structured the Exhortation in a twofold way. In his opening and three concerns he explained the doctrines students needed to know. Now in his conclusion he showed how these doctrines applied. This was a classic Puritan way of doing theology with doctrine and use.[7]

What are “theological exercises.” These were the students’ putting into practice what they learned. Ames exhorted his students to engage in five exercises:

  1. Disputations or formal theological debate. This ancient pedagogical method ensured a student would understand all sides of an argument. This resulted in clear articulation of Scripture’s meaning.
  2. Rehearsal of sermons. Ames said this would ensure that hearers would benefit from preaching.
  3. Prayer. Puritans like Ames meant prayers not “based on childish forms, but on the innermost perception of the heart.”
  4. Holy meditation. This meant taking time to think about, mull over, and hide in their hearts what they learned.
  5. Exhort, admonish, and console their fellow students as brothers. Doing this put into practice what one day they’d preach.

In summary, aspiring to enter the holy ministry of Jesus Christ is a good, noble, and blessed work. This is why forefathers like William Ames spoke with great passion and exhortation to theology students. We need to take up the passion and concerns of his Exhortation. Theology students, their professors, and those who pastor need William Ames.


[1] John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, trans. T. A. Smail, Calvin’s New Testament Commentaries (Grand Rapids: Eerdmans, 1964), 10:222.

[2] For biography on Ames see Keith L. Sprunger, The Learned Doctor William Ames: Dutch Backgrounds of English and American Puritanism (Urbana, IL: University of Illinois Press, 1972). For the theology of Ames see William Ames, The Marrow of Theology, trans. John Dykstra Eusden (1968, repr., Grand Rapids, MI: Baker Books, 1997) and William Ames, A Sketch of the Christian’s Catechism, trans. Todd M. Rester, Classic Reformed Theology (Grand Rapids, MI: Reformation Heritage Books, 2008).

[3] “An Exhortation to the Students of Theology,” trans. Douglas Horton (1958).

[4] Ames, The Marrow of Theology, 77. On the practical nature of theology in Reformed thought see 47–51.

[5] On Ames’ days at Franeker in relation to Maccovius, see Sprunger, The Learned Doctor, 71–95. For an introduction to Maccovius’ theological thought, see Martin I. Klauber, “The Use of Philosophy in the Theology of Johannes Maccovius (1578-1644),” Calvin Theological Journal 30:2 (November 1995): 376–391; Willem J. Van Asselt, “The Theologian’s Tool Kit: Johannes Maccovius (1588–1644) and the Development of Reformed Theological Distinctions,” Westminster Theological Journal 68:1 (Spring 2006): 23–40.

[6] Sprunger, The Learned Doctor, 87–88.

[7] For more on the use of this twofold approach see Keith L. Sprunger, “Ames, Ramus, and the Method of Puritan Theology,” Harvard Theological Review 59:2 (April 1966): 133–151.

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