Matthew 22:37: “Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” Every Sunday, a mass of weary souls come shuffling, limping, and crawling into sanctuaries looking for something promised to them long ago. They come from a world that does not understand them and that has no place for them. They come from jobs that eat away at their souls and tear down their bodies. They come exhausted from homes that demand so much of them. They come out of a world of toil and monotony, which has them trapped in unfulfilling patterns. Perhaps they have sought help and comfort throughout the week, but arrive here frustrated. They are devoted, but their devotions have left them empty. They gave what little energy they had left, and now they drag themselves here with scant hope of finding what their hearts yearn for. The times have been hard on them, and their pleading looks say what their voices cannot and will not. Some try to mask it, to create an appearance that they are unaffected by the conditions outside. O, beloved, who could go unaffected? The world outside hates all we hold dear, as they hate our Lord. With them are the demonic forces seeking to devour us. Within us, contrary desires war against the noble impulses of our new natures. This world has no resting place, and weary of it, ourselves, and sin. Where shall we go for peace and rest, then? Where might we find the reviving transcendence that will reignite our vital spark and reenergize our drooping hearts?
What is Theology in the Bible?
We are wishing to hear that the place is church, we are wanting to hear that the place is church, and we are waiting to hear that the place is church. Yet, so often our churches fail us. We, the tired and torn mass that comes in week after week, often leave as we entered. We make the pilgrimage out of a dry sense of duty mingled perhaps with faint hope. In our better moments, we wonder what is wrong with us.
And what is wrong with us that we find more value in going to the lake, the forest, the mountain, to the movies, the mall, or the amusement park? Why do we find more worth in a round of golf, a game of cards, a scenic drive, or any hobby than in our devotions? What has gone wrong? Here we must posit an answer which aims to be an answer and not an accusation. The answer is simply this: we have a form of church without the substance. Our devotions are shallow, too shallow to answer our deep needs. We need God in the fullest measure we can have, but we get only the same meager portion. We need God, but we more often hear about what we should do ourselves.
Beloved, there is in the majestic perfection of the Trinity and the awesome works of the Godhead enough substance to sustain us forever and ever. So it is that our Lord bids us a feast on Him and we would never hunger again, and to drink deeply of the living water and never thirst again. See John 4:14, John 6:35, and John 6:51:
- John 4:14: “But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.”
- John 6:35: “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.”
- John 6:51: “I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.”
We need a great feast of these blessed provisions for our souls, not scraps.
Consider what the psalmist says in Psalms 1 and Psalms 119, how the Word was a constant presence in their thoughts, meaning they had profound truths from that word which would occupy their thoughts. They had found something worth thinking of, something that needed to be thought about. The message indeed is simple, but it is also deep and wide.
We have made it shallow and narrow, and so it leaves our thoughts as we leave it little place in our lives. Where the knowledge of God is wanting, we find His people suffering, or as the Scriptures say in Hosea 4:6: “My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.”
Knowing is more than half the battle, for the sure and certain knowledge of God is a great antidote to the ungodliness which fuels all our sins. We cannot live in any light of Him we do not know, and when we live outside that light, we walk in darkness, and we know what sort of deeds are done in darkness.
You see, dear brothers and sisters, we have been betrayed by market analysis, by worldly business practices, and by the desire for mass appeal that generates the most reaction and revenue. We have been sold short so many times. God is made small because a big God just does not sell.
A big God judges and holds accountable. A big God enforces moral absolutes. A big God enforces absolute truth. A big God commands our obedience in all things. A big God can handle all our problems. A big God keeps all His promises. A big God saves us from our sins and death. We need the true and living God, but we have hated Him also.
How then shall we live? Beloved, we must turn away from the false gods of our imaginations and seek out the true God in less-traveled places. We must put aside shallow devotions which are too quick and too easy for our good, and take up works which serve us a good portion of the Bread of Life. We must put away poor preaching and demand our ministers put in the hours to draw up full pitchers of the living waters.
Let us have a feast of the Word, and not a quick snack.
We might read or hear that God is love from 1 John 4:8, but what does that mean? See verse: “He that loveth not knoweth not God; for God is love.” We have an understanding of love, but the divine love is something greater than we can know without being taught from the Scriptures. We need the full course of what this means, lest we prepare ourselves some poison by mixing old faulty understandings with the truth and end up with a meal that fails to satisfy and leaves us ill. We need the whole truth, and we need nothing but the truth to fill our hearts.
Now with our hearts and minds filled with the Gospel truth, we will have the strength to encounter life. Our perspective will be clear, and difficulties will rightly appear less troublesome. We will find our devotions both private and public more rewarding as we better appreciate the realities behind them.
There will be an ongoing change in us so that people will wonder what has happened to fill our lives with life. See John 15:5: “I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.” The answer, dear brothers and sisters? Why, ’tis simply this, we have got sound theology.
You may wonder at that pronouncement; isn’t theology just some deadly dry academic discipline for the monk-like scholars of ivory towers? Isn’t theology an impractical pursuit that causes more divisions and disputes? Isn’t theology a distraction from the actual Christian faith? Well, there is a sort of theology that is all of those things, and it has conquered many a classroom, leaving us with a poor opinion.
Yes, there is a dead theology that is a cloud without rain, Jude 12. However, the word theology itself simply means the study of God. More precisely, it means the diligent study of God, a study as of a scientific field. Indeed, theology was once considered a science, and indeed the queen of all the sciences.
This is an invitation to the field that is for everyone who follows Jesus Christ. As such, the article is for you! The writer has tried to make it accessible to you. The aim is first to demonstrate what the study of theology offers us in our day-to-day lives, and second to guide you in entering the field for yourself.
Let our dear readers understand that this is not our invitation, but God’s. He shows Himself through the world around us that we might seek Him (See Psalms 19 and Romans 1). He reveals Himself through the inspired words of the Bible so that we might know Him as He is. See Psalms 119 and 2 Timothy 3:16: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:”
He sent His only Son to die on a cross atoning for our violations of His perfect laws so that we could know Him in Spirit and in truth.
This is a very serious invitation. It is an invitation to abundant life, and it is offered to everyone. If you have read this far and do not know Christ as Lord and Savior, I urge you to consider His claims in the Gospels of Matthew, Mark, Luke, and John, and the explanation of what He accomplished in Romans and Ephesians.
Apart from Christ, your study of theology will be lifeless, tedious, and void, for the wonderful truths that make this field rich are spiritually discerned. See 1 Corinthians 2:14: “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.”
May God open your eyes to see the glory of His grace and draw you to a saving knowledge. Amen.
For my brothers and sisters reading this post, please know that God is no respecter of men, and will give wisdom generously to all who ask. See James 1:4: “But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.” God has hidden the truth from the scholarly elites and revealed them to little children. See Matthew 11:25: “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.”
Theology is open to anyone regardless of your academic abilities or achievements. It does not matter if you are a high-school dropout or a Rhodes scholar; you are welcome here. This writer does tend towards the scholastic, and where that has obscured his point and frustrated his purpose, he begs forgiveness. He has done his best to write in a way that is engaging, transparent, but also authentic to the voice God has given him.
See Ephesians 3:16-19: “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.”
Theology Defined
Theology is very simply the knowledge or study of God. Anything we say about God is theology. If you say in your heart that there is no God, that is a theological statement, though a blatantly false one. See Psalms 14:1: “The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.”
The true theology belongs to true Christ followers as it is the faithful response to the greatest commandment. It is the application of our mental faculties of learning to the love of God. We want to know Him whom we have loved, and so we study that which has been revealed about Himself. The inspired Word of God is the source of all good theology, and out of it comes a treasure trove of insight. See 2 Timothy 3:16 and 2 Timothy 1:14:
- 2 Timothy 3:16: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:”
- 2 Timothy 1:14: “That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.”
If we were to say that God could be called “mother,” that is a theological proposition, but it is a poor one, as it completely ignores all the Biblical evidence. The Bible never refers to God in the feminine form, He is always our Father, and never mother. Likewise, claiming someone bears the mark of Cain today is bad theology because the Bible clearly says that all the descendants of Cain died in the great flood of Genesis 6-7; Noah is a descendant of Seth, as told in Genesis 5.
Good theology always answers to the authority of the text. Any theology without clear Scriptural references is nothing but the idle thoughts of man.
To say that Christ died to save sinners from the eternal consequences of their sins and reconcile them to God is a sound theological proposition with numerous Scriptural supports scattered throughout the Bible. Now, if we were to study all those verses and then draft a comprehensive statement of what they taught us, we would have a theological doctrine. A doctrine simply means a teaching, in our example, we have a doctrine, or teaching of salvation.
Sometimes, when we read through all that the Bible says on a given topic, we find we need a term to express the truth of Scripture subsequently. See, it takes a while to say God exists eternally as one God in three persons, Father, Son, and Holy Spirit. So, we coined the term Trinity to express that Biblical truth. Trinity is a theological term. These terms are manmade, and for some, that seems a problem. However, as long as the term is expressing a Biblical reality, there should be no more issue with using it than with using any other term to express Biblical realities. However, we do need to know our terminology.
Sadly, the terminology is not always explained in the local churches, leaving many of us to teach ourselves. At some point, we all have to teach ourselves, at very least to apply ourselves to learning. That is work, in a world where we already have a lot of work to do. Why put in the effort to learn theology?
Why Study Theology?
We have at our fingertips a wealth of materials to study in an endless number of disciplines. We could give our time and energy to learning new skills to advance in our careers, or to hobbies that bring us happiness. We could study our own heritage to understand ourselves better, or for the same ends as psychology. We could pursue topics that readily appeal to us. So, why bother with theology?
Dear reader, in pondering why we should engage with theology, we are really wrestling with the reasons to do theology well. All of us engage with theology whether we want to or not. The choice to avoid the subject altogether is never open to us. Our choice is to do theology poorly or to do it well. So, this writer’s purpose is to convince you to do theology rightly and well.
The revealed will of God is clearly for us to learn about Him, and so grow in relationship with Him. See 1 Peter 2:2-3 and Ephesians 4:15:
- 1 Peter 2:2-3: “As newborn babes, desire the sincere milk of the word, that ye may grow thereby: If so be ye have tasted that the Lord is gracious.”
- Ephesians 4:15: “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:”
That is all well and good, but why do we need an academic discipline for this? We have our Bible in our language to read and study directly what God has said. That is very true, and we are indeed greatly blessed by this. However, trying to make our way with only the Bible in our hands is rough going. Picture this:
We have been invited to a vast nature preserve filled with all sorts of geological wonders, and a grand diversity of flora and fauna. There are wonders upon wonders to explore. We could set out on our own to see this expansive wilderness for ourselves. And if we do, we are bound to come across many a breathtaking vista and fascinating find.
However, we would find the adventure difficult as we blaze our own trails over rough terrain. We come across much that we could not appreciate in full, for want of specialized knowledge. Indeed, many marvels go unnoticed by our untrained eyes. You see, there is simply too much ground to cover, and too much to see for us to have any hopes of making a dent in the exploration of this wonderland by ourselves.
Now, let us say that some had dedicated their lives to mapping this land, studying its features, and understanding its many mysteries. They researched, investigated, and examined, comparing their findings and drawing sound conclusions. They cleared trails and set up observation areas. They drew up maps and placed markers. They trained some to be guides, and they wrote helpful pamphlets and books of all kinds. They did everything to make this vast preserve accessible to any and all who venture into it.
Thanks to the work done by these souls, we arrive at a nicely kept visitors center where we are fully equipped for our adventure. We can travel along maintained trails, or even be led along by an expert who will help us to see the worthiest sights and appreciate them fully. We make much more walking these trails than we would wander through thick brush and uneven terrains. Ah, and if we should find ourselves in trouble, we shall be much easier to find than if we were stranded in true wilderness.
So, it is in our study of God, the infinite wonders of His person and works are more daunting than all the expanse of the National Parks combined. The wonders of God are greater than all the wonders He created. If we want trails, guides, and resources to help us explore the creation, how much more shall we want all these things when we set out to know the Creator? While the analogy is imperfect, we pray it is at least somewhat helpful in appreciating the value of theology in our lives.
Now, when we come to speak of value, we must be keenly aware that there are different kinds of value in life. We have different needs after all, and some of those needs are more important to us than others. Theology can certainly help us with self-actualization, but before we even begin to think of that, we want our bellies full and our existence secured, as we see in Maslow’s Hierarchy of Needs. Theology may deepen our appreciation of this or that, but does it provide any concrete, real-world, immediate assistance to us?
And here at last is the pressing question: Is theology really helpful in our daily lives? Is there any practical use in knowing about God? Well, is there any use in trusting God? Can God be trusted? There is a theological question. Will God help me with the issues of my daily life? There is another theological question. Do you wonder if God can love, or if indeed He does love you? Those are theological concerns. Since God can help us, theology can help us.
Would you like to get into even more mundane matters? How do I get ahead at work? There’s a theological answer to that. How do I make the most of my marriage? Theology provides the answers. How can I relax and stop worrying? Dear friend, theology knows the way! Theology is about knowing God deeply and thoroughly, and everything in life is centered on this very thing.
Theology was the queen of sciences because she and she alone could speak meaningfully into each and every one of them. Perhaps you have heard that the unexamined life is not worth living; well, if we haven’t examined the Author and Sustainer of life, our examination is fundamentally flawed. Knowing God is central to knowing ourselves, others, and anything and everything else.
It is not for nothing that Job, during all his troubles, declared that he trusted God, even though God crushed the very life out of him. There was nowhere else to turn for help in any of his troubles. So, it is with us, whether our concerns are (to us) great or small. It is not that God can help us, but that He is the only one who can help. See Psalms 50.
Now, when we say that God can help, we mean God alone, the only true and living God, and not a vague concept to which we apply the term god. Idolatry from ignorance is still idolatry. We might go so far as to say it is willing idolatry, as it is willing ignorance of the truth of God’s identity is freely given, at least in our immediate context. Consider what God said to His people in Isaiah 27:11 and Hebrews 3:11:
- Isaiah 27:11: “When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour.”
- Hebrews 3:11: “So I sware in my wrath, They shall not enter into my rest.)”
The story of Israel shows time and time again that errant theology led to suffering, and the restoration of right theology accompanied flourishing. That is not incidental. God is at the center of existence; everything that is made is from Him, through Him, and for Him. We align with Him, we are going with the grain of reality, living according to the design parameters, and as a result, things work better. There are numerous documents of this effect on every scale. Good theology leads to human flourishing, and poor theology leads to human suffering.
I could go on making this argument, and perhaps someday I will, but I would prefer the witness of a generation of believers who lived theology to speak. History has several examples from ancient times up to the present day. Indeed, it is a great work of Satan to suppress this evidence and so lead us away from theological pursuits.
Where Theology Comes From
Theology comes from the Bible, but why build up traditions around the Bible? Why not just leave the Bible alone as our reference? It seems to be the simpler and more devout approach. Yet, it was not an approach the apostles were content with. See 2 Timothy 1:13-14, 1 Timothy 6:20, and 2 Timothy 2:2:
- 2 Timothy 1:13-14: “Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.”
- 1 Timothy 6:20: “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:”
- 2 Timothy 2:2: “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.”
There were, are, and will be many ways of misreading, mishandling, and misunderstanding the text of Scripture. The correct method of interpretation and the correct interpretation were to be handed down from generation to generation. The practical lessons, precepts, and wisdom were to be modelled and taught.
The doctrines were to be expounded so that everyone could grasp them. The sum of these things is our theology, it is the deposit left by those gifted by God to the building up of His Church. See Ephesians 4:10-15: “He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:”
Theology is thinking seriously about what the Bible says and the results of those contemplations. Theology is not an addition to our devotion, but a very basic component of it. You cannot worship a God you do not know; knowing God is the pursuit of theology. You cannot share a gospel you do not understand; understanding the Gospel is a theological pursuit. Theology is not something for colleges and seminarians alone, it belongs in our local churches and our homes. Theology is for everyone!
A great deal of our theology was written out to answer the threat of heresy. The church fathers came together in council and drafted creeds to clarify the deity of Christ, the deity of the Holy Spirit, solidifying the Biblical teaching in clear, concise theological statements. The reformers wrote theological statements on grace, faith, and the Word of God to correct errors within the church of Rome.
The Princetonians drafted statements on the historical accuracy of Scripture, the physical resurrection, etc., to answer a tide of wanton skepticism in the Presbyterian churches. The leaders of the conservative resurgence published defenses of the historic doctrine of God’s Word, or miracles, etc., to halt a tide of unbiblical teaching within the Southern Baptist Convention.
In every age, there have been challengers to the faith once and for all delivered to the saints, and there have been theologians who rose to defend the faith and faithful, and to ensure the clarity of the Gospel for all people now and in the future.
Theologians have also gone to work to address a need within the Church. People wondered why God should become man, so Anselm wrote a book. R. C. Sproul found that people did not understand The Holiness of God, so he published a book after giving a series of lectures. Peter famously observed in his Second Epistle that some of what Paul wrote was hard to understand, and we can only agree with Peter on that.
Some things Peter wrote are also difficult, and let’s not forget John, Daniel, Jeremiah, David, or Moses. Let us also not forget that language changes over time, and what was clear as crystal in the 1700s or 1800s is murky as mud to most of us today. So, the need is ever present for theologians to write even if there is no innovation or discovery in the field.
Of course, other fields bring forth innovations and theories which spark discussions that theology can and should speak to. In the same way, societies and economies change over time, raising issues that theology must speak to.
Theology takes what is in the Bible and draws it out to meet the needs of the churches, of society, and each individual. Theology is not some extra addition to normal Christian thought, but is merely the serious contemplation of the Bible. It is no wonder, then, that it is a vast field. Theology deals with the knowledge of God, which touches on every other field and discipline and every facet of life. That is big, really big, and it warrants an array of approaches. Now that we have a working idea of what theology is and where it comes from, we should turn our attention to how it is done.
The Scope of the Field
There was a time when theology was widely regarded as the first and foremost science. It makes sense as the existence and nature of God have a serious effect on the shape of every other study. Indeed, adopting certain theological presuppositions makes the whole idea of a science ridiculous. Then, too, theology is the most unavoidable science. We can go our whole lives without thinking seriously about physics, chemistry, or even biology, but at some point, each of us has to make some concrete hypothesis about God.
Sadly, theology has been forced off the throne of scientific endeavor and even removed from the life of local churches. There are encouraging signs that theology is gaining in popularity amongst conservative evangelicals, but it remains on the fringes of academia and culture. One result, or perhaps it is a cause, of this is that the terminology of theology is not well understood. Some of the languages can be intimidating and even worrisome.
That includes the term “theology” itself. Theology translates to the study of God. Theologians (one who studies theology) engage with other topics related to the study of God, such as the Church, human spirituality, and what happens after death. The various topics covered in the field of theology are often called doctrines, which simply means teachings. The doctrine of God (or theology proper) is the teaching about who God is and what He has done.
There is much to be gained from doing theology well, and much to be lost in doing it poorly. This writer’s purpose is to compel the reader to do theology rightly and well, and to appreciate it as the subject of the utmost importance, impact, and therefore worth. We wish to raise the estimation of the field in the daily lives of our brothers and sisters for their good and God’s glory. We pray that as you read this article, the goodness of the discipline becomes clear, and the discipline itself becomes more welcoming. Beloved, we write you an invitation which echoes the great invitation of the Lord and Savior.
There are many areas of inquiry in theology; Christology is the study of Christ, Pneumatology is the study of the Holy Spirit, Ecclesiology is the study of the Church, Eschatology is the study of final things, just to name a few. Each one could, and has, occupied a lifetime of scholarship.
There are different ways of approaching theology, each one investigating the Biblical revelation in its own way. Each approach has value, but the best results are achieved when all approaches are used in concert. That is to say, pursuing any one approach to the neglect of the others is ill advised.
Systematic Theology
It compiles all the Bible’s statements on a particular topic and condenses them into a coherent doctrine. It moves doctrine by doctrine to build a comprehensive understanding of the faith. For this reason, Systematic Theology has been most prominent in the life of the Church as it provides a clear roadmap for learning and understanding the teachings of the Scriptures and how they relate to one another.
A systematic theologian might write a paper titled. “How the Hypostatic Union of Christ Made Possible the Atonement.” In our analogy of the National Park from earlier, the systematic theologian would be building and maintaining paths and programs that led us all across the landscape to trace out the grand features that appear everywhere.
Some noteworthy works in systematic theology include the various creeds and confessions of the Church, as well as:
- Anselm’s Why God Became Man
- Calvin’s Institutes of the Christian Religion
- A.W. Pink’s The Attributes of God
- R.C. Sproul’s The Holiness of God
- Wayne Grudem’s Introduction to Systematic Theology
Among countless others.
Historical Theology
It examines how understandings and interpretations of Biblical doctrines have developed throughout church history. While this might seem a purely academic pursuit, historical theology can be very practical as it shows us where we have been biased by previous interpretations and misinterpretations of the Scriptures.
Historical theology also reminds us of what has been important to the faith throughout its many trials and tribulations. A historical theologian might author a work called, “Christology in 70’s America; What the Jesus People Thought of Jesus.” In our park example, the historical theology would maintain and refurbish the older paths and structures, keeping the legacy of past works alive and accessible. They would close off errant paths that led into dangerous terrain.
Church history is sadly neglected outside of academics, enthusiasts, and professional ministers. Gregg R. Allison’s Introduction to Historical Theology (a companion to Grudem’s systematic theology)is a good introduction to this approach. Jesus Made in America by Stephen J. Nichols is a very accessible and (for our audience) relevant work in the field.
Biblical Theology
It seeks to understand the theology of individual portions of the text. Despite its name, it is no more or less Biblical than other approaches. Drawing out what one author teaches us about a particular doctrine can help us to see the development of that doctrine as God’s Revelation unfolds. A Biblical Theologian might publish an article like, “The person of Christ in the book of Daniel.” In the park analogy, Biblical theologians would remark on specific features and areas within the park.
Jim Hamilton’s book God’s Glory in Salvation Through Judgment is an excellent place to start in this approach. Other works dedicated to particular books or sections of Scripture can be very helpful in deepening our appreciation of God’s Word.
Applied, or Practical Theology
It is concerned with implementing sound doctrine in everyday life, especially in the life of the local church. This field is particularly challenging as it must translate understanding into action. An applied theologian might present, “The Trinity Every Sunday; How the triune Nature of god should shape our weekly worship.” The applied theologian would be everywhere in the park, working to make our time fruitful and safe.
Any book on marriage or family written from a Biblically sound perspective constitutes a work on applied theology, so books on particular practical issues such as depression, finances, or prayer also fall within this category.
Apologetics
Apologetics is typically explained as knowing what you believe and why you believe, and how to defend it. The knowledge of what we believe is the substance of theology, so theology is at least a prerequisite to apologetics. You cannot define what you do not know. Therefore, a more helpful definition of apologetics might be outward theology, a theology aimed at the non-Christian world. In our analogy of the park, apologists would be those who protected the environs of the park, represented it to outside interests, and, along with other theologians, kept it clean.
Works on apologetics are plentiful, but a good primer would be R.C Sproul, Arthur Lindsley, and John H. Gerstner’s Classical Apologetics. Josh McDowell’s Evidence That Demands a Verdict and its sequels are also good, as is Mark Coppenger’s Moral Apologetics. I cannot in good conscience recommend presuppositional apologetics as its core tenet seems at odds with Psalms 19 and Romans 1, to my understanding; however, those who wish to study that school for themselves should start with its champion, Cornelius Van Til.
These different approaches work best together, you can see the power of their combination in the Pauline Epistles, where he typically engages in systematic theology in the first portion of his letter, and then moves to applying that theology in the latter portion. Today, we could make no stronger case for any belief or practice than to state it plainly (systematic), show it has Biblical foundations (systematic and biblical), show its historicity (historical), and demonstrate its practicality (applied).
Theology borders on the realm of philosophy, and the two disciplines often crossover. Theologians also regularly enter the field of ethics. As we said above, the nature of theology is such that it impacts every other arena of science, and even today it is not unusual to find a theologian asked to speak to matters of psychology, sociology, anthropology, or biology. It is broad and keeps the field ripe for intellectual adventure. We would love to see theology brought to bear more heavily in matters of economics, political philosophy, law, business, and art and culture. A theology for all things.
What Theology Does: Objections Answered Part 1
Does all this technical, academic mumbo-jumbo just end up dividing the body of Christ over nothing? This is one of the most common objections to theology, and at first glance, it seems to have some merits. Denominations are separated by theological positions, and many were formed because of theological debates that could not be reconciled.
Theology indeed separates, but what does it separate? In the case of the Church Fathers, the Reformers, the Princetonians, and conservative resurgence, theology separated truth from heresy. The church was not divided, but preserved. The same theological concerns brought diverse individuals together across denominational lines to cooperate in major efforts such as World Missions Conferences, the Council on Inerrancy, or Together for the Gospel (T4G).
On a smaller scale, theology can bring us together to care for the homeless, the unborn, and the at-risk. These concerns are theological, that is, they are concerns for theological reasons. To know the theology motivates and, at the same time, informs our efforts. We can work with all sorts in preserving the lives of the unborn because we all share a common theological position on the sanctity of life, founded upon a shared appreciation for the image of God in humanity.
We cannot start a church with half Baptists and half Presbyterians because we disagree on the right method of baptism, and that church would come apart over it. However, Baptists and Presbyterians can work shoulder-to-shoulder in upholding the inerrancy of Scripture, bolstering creation science, campaigning for all people to be judged on their individual merits, in prison reform, or any number of issues.
Yes, we have different gatherings because we have theological differences, but ignoring those differences would not breed unity; it would bring confusion. Neglecting theology would not foster our ecumenical efforts, but obscure the Gospel. Take a look at the universalist unitarians, a group that has long eschewed theological dogma, then contrast them with a group like the SBC, which has long been marked by theological dogma leading to divisions; which is doing more for the Gospel?
Which one is cooperating the most for the growth of the Kingdom at home and abroad? Survey history and you will find that every group that has relaxed its grip on theology has declined into irrelevance.
If all of this seems strange to you, you are not alone. It all seemed strange to me as well until I learned to do theology well. Before we take that step, there is another set of objections to wrestle with. These are personal objections, all the reasons why we cannot, or should not, engage meaningfully with the science of theology.
Means to do Theology: Objections Answered Part 2
Life is hard. Theology is not done in nice sterile labs, but out in the fields, on the streets, in our homes, and in our offices, where it is messy. Few of us have had formal training. We pick up what we can from books, articles, and web pages like the one you are currently reading. There are a lot of questions where we seem to be left to our own devices to figure out a good answer. If only there were someone we could call, like the old library helpdesk, and get a good reference or two, or even a neat little answer
If only we could bring up a chat window for a theological consultant and pick their brains about the situation we are in. If only there were some educated, experienced theologian around here, we could talk to.
Fortunately for you, the professional theologian is a person in your neighborhood! Yes, he is a person that you meet as you are walking down the streets, a person that you meet each day. You might call him Brother, or Reverend, or Pastor, or maybe even Parson, but among other things, he is a theologian of theologians. He is dedicated to the field of theology, so as to guide other theologians.
“Yeah, well, Bro. Bo knows theology, but he doesn’t know diddly about running a car wash!” Are you sure about that? Most Pastors have done other things in life, and even if they haven’t, they have been around people who have. Besides, you presumably know how to run a car wash, and if Bro. Bo knows theology; the two of you can probably figure out a theology of car wash management.
“Look, I tried the whole Christian approach to work, and it got me nowhere fast, so I’ll just keep working the world’s way, thanks.” Unfortunately, a lot of applied theology coming from the pulpits is not well thought out. A lot of us could be going around thinking we have been there and done that, when in reality, we have not. It is not that Christianity was tried and found wanting, but that it was found wanting a never tried.
When livelihoods, reputation, relationships, and the status quo are on the line, humans tend to get a bit nervous about switching things up. We are good at making excuses to cover our lack of effort or interest, but will those lines of reasoning hold up at the bema seat?
Uncomfortable? Me too, theology has a way of doing that because it makes our world a lot bigger than it was before. We go from a universe the size of our ego, to a God sized universe. We go from looking out for number one to looking out for the only One. We go from a face in the crowd to a countercultural standout. What happens next? I do not know.
Doing Good Theology
No matter how you might wish to avoid it, you will end up doing theology today, tomorrow, and every other day of your life. All the objections and excuses will not keep you from theology, but they will keep you from good theology. All of the objections we might raise are answered before we even raise them.
Good theology begins with Bible study, meditation on Scripture, and prayer. It is continued through careful study of such secondary resources as will expand and deepen our meditations. Good theology is done in community. Good theology is done with humility. Good theology is done with care.
One of the profound truths of theology is that there is no purely academic topic; everything connects back to human life. Ideas have consequences in the real world. That ought to slow us down and cause us to weigh matters. How important is this?
When a patient first arrives at the hospital, they are examined to determine the extent of their illness and injury so that those with the most immediate needs can be seen first. They call this triage, and it saves lives. When it comes to the issue of faith and practice, we need to do theological triage to make sure we have our priorities straight.
Level 1
The first level of theological priority is of Gospel importance; these are issues which are essential to salvation. So, to be saved, we must know who God is and what He has done; we must especially know who Christ is. We must know about man and sin. To know these things, we must understand what the word of God is. We must understand grace to some extent. There is a lot here, but compared to the lower levels, 1st level issues are few.
If we have 1st first-level agreement, we can gladly embrace each other as brothers in Christ, and work together in broad efforts. Those who disagree with the historic orthodox, Biblical interpretation on these fundamental issues cannot be rightly called Christians.
Level 2
The second level of theological significance contains issues that are essential for practicing the faith, but are not of a salvific importance. We need to agree on the mode of baptism to form a local church and worship together every week.
Level 3
These issues are open to Biblical interpretation and should not be divisive. This would include such issues as the timing of the rapture, or which school of apologetics is best. We can disagree on these matters and still worship together regularly. There are a fair number of topics that should fall into this category, and that is somewhat uncomfortable for us.
We would like to have agreement or irrelevance, but here we have relevance and diversity. The key to navigating these issues successfully is humility to acknowledge the possibility that our convictions could be in error, and that our sense of priority is not God’s own. God could have set every little detail in stone so that no one could have any differing opinion, but He chose not to do that, and we must believe that He did so for a good reason. I dare to assert that at least a portion of that reason was to keep us humble towards learning and growth.
Level 4
Issues that have no theological significance whatsoever, such as the color of the carpet. This category may not be as big as we might think, but it does exist.
Being able to categorize issues and discern their importance is nothing if we cannot identify issues themselves. Every news report, every piece of media, every cultural event, every trend has some theology behind it: we often call them worldviews.
The secret to spotting them is to know that they are there. Look, no one does anything without some motivation, and that motivation comes from belief, and that belief comes through in what is done. As much as we dislike being preached at, we are preached at by every piece of content we take in, most of which we take willingly and even eagerly.
What is this saying? What am I getting from it? Why does it appeal to me? These our the kinds of questions a good theologian asks every day. They are also questions that can have a very positive impact on our mental health. It can keep unbiblical thoughts from taking root in our minds and hearts. It can also keep us from wasting time on rubbish like false teaching.
Good theologians will read outside of their traditions. As a Baptist, I have gained immeasurably from the works of Presbyterians, Episcopalians, and others. It is important to understand areas of difference, what and why other people believe. That can mean reading books outside the Christian tradition. That is especially important when it comes to apologetics and evangelism. It is much easier to talk about the truth when you understand the opposing ideology.
When talking to a Mormon, you will do better if you know what they actually believe, as opposed to what they may claim to believe. The same is true of Muslims, Hindus, and Secularists. Good theologians want to deal with the truth, the whole truth, and nothing but the truth.
In that spirit, here is an uncomfortable truth about doing theology: it is messy! We have to wade into some pretty muddied waters, and some very hot topics, and sort through a lot of competing thoughts to deliver some clarity. We have to ask hard questions about hard situations. Sometimes we have to throw up our hands and admit that we just do not know. And the whole trick is to throw your hands up at just the right time.
Give up too early and deny the truth; hold on too long and you profess a lie. Too little, or too much; both are deadly dangerous in this field. We have to stay close to Scripture, to hold no more and no less than we find in those pages. Within that space is where God ordained us to live and work to our good and His glory.
It is not surprising that theology is messy because theology is inescapably practical. What I mean is that good theology is lived out. You can think and say whatever you like, it is easy, but what you do demonstrates your true beliefs and values. The unfortunate reality is that we are often very poor theologians, not because we have failed in our studies, but because we fail to apply them. In the heat of the moment, we forget what we know. In some ways, learning theology is more like training for combat or competition than anything else.
When we are first starting in theology, it is very helpful to have a guide. This could take the form of a systematic theology textbook, or a course from a trusted college or seminary, or a class at a local church, but the very best option is to find a mentor. Your pastor is a good person to ask, if he is unable to fill this role himself, he will doubtless know someone who can.
Having a guide will keep us moving forward, help us answer difficult questions, and help us chart our progress. A mentor can recommend classes, books, videos, and more tailored to our needs. This spares us the confusion of the masses of recommendations found on online forums and social media. It will keep us from wasting our time on trivial matters and speculations as well. See Colossians 2:8, 1 Timothy 6:20, 2 Timothy 2:23:
- Colossians 2:8: “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.”
- 1 Timothy 6:20: “O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:”
- 2 Timothy 2:23: “But foolish and unlearned questions avoid, knowing that they do gender strifes.”
This will help us to grow strong roots in biblical bedrock. See also Ephesians 4:14: “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;”
Theologians to Know
Jesus was the only perfect theologian; in Him we beheld the glory of God. He taught us about Himself by words and by deeds.
All the writers of scripture contribute to our theology to such an extent that we could not do without a single one of their works. Every divinely inspired word is foundational to theology. I will list a few here simply to fletch out the above statement.
Moses, the first five books of the Bible, give us a lot of information on God’s holiness, along with His other attributes.
David, in the Psalms David applies theology to the human condition, helping our understanding while also treating our hurts.
Isaiah made a great contribution to the study of Christ.
Daniel, his book is an excellent demonstration of god’s absolute sovereignty.
John has a profound Christology in his gospel.
Jude, the short book of Jude, helps us understand the practical importance of theology within the local church. Jude also provides a foundation for apologetics which Peter expands on in his second epistle.
Paul, the apostle to the Gentiles, bears special mention among the writers of scripture for the systematic approach to theology in Romans and Galatians. A lot of our doctrine of salvation is drawn from these two works.
Athanasius of Alexandria was a key figure in the early church; he was the primary author of the Nicene Creed and inspired the monastic movement. Athanasius also wrote on the incarnation and the Trinity.
Augustine of Hippo might be the most influential theologian after Paul. Protestants, Roman Catholics, and Eastern Orthodox all lay claims to this theologian. Augustine contributed to our understanding of sin, salvation, the Church, and the Trinity. Augustine also made important contributions to philosophy, including just war theory.
Anselm of Canterbury, Anselm furthered our understanding of the incarnation and the Trinity. He also originated the ontological argument in classical apologetics.
Thomas Aquinas, the “Dumb Ox,” was the foremost theologian of the Middle Ages. His magnum opus, Summa Theologica, would be the standard text on theology for over a century.
John Calvin, The Reformation saw many capable theologians emerge, but Calvin was perhaps the most capable of them all. His Institutes of the Christian Religion is a true landmark in theological writing. Calvin touched on every area of doctrine, but is best known for his work on the doctrine of salvation or soteriology.
Jacob Arminius lends his name to a system of soteriology opposed to Calvinism, a system that has been widely influential in the past century.
John Owens, The Puritans were experts in practical theology and soul care. Devoted students of the word who dug deep into scripture and into previous scholarship, a number of these saints might be included, but John Owens was the foremost among them. Owens wrote widely, including a tome on the whole of the Christian life, and masterful works on the nature of sin.
Jonathan Edwards, America’s theologian best known for his sermon “Sinners in the Hands of an Angry God,” authored many works, including major contributions on the purpose of the creation, the fall, and redemption. Edwards’ theology was closely linked to the Great Awakening and would influence the founding of the United States.
Many others could appear on this list from Tertullian to R. C. Sproul. We might include less traditional names like Pascal or Milton. There are also some whose influence was not much felt in the academy, but who exercised great influence on the general public or what we might call pop-theology; in that conversation, we certainly include Wesley, Whitefield, Lewis, and Graham. Some pour out most of their theology in preaching like Chrysostom, Spurgeon, or Lloyd-Jones. A whole article could be dedicated merely to mentioning worthy theologians, and that is not even considering those theologians who led churches astray. While errant theology is to be avoided, its influence in history must be noted.
Of course, error, to some extent, is in the eye of the beholder. Van Til was a very intelligent man and a capable scholar, and many find his work both persuasive and faithful, but I am not one of them. Charles Hodge, B. B. Warfield, and Machen did excellent work and in many areas, I can fully appreciate it, but as they were Presbyterians and I am a Baptist, I have differences. Martin Luther is a personal favorite among theologians, but had I encountered him in Wittenberg, he undoubtedly would have tried me for heresy and likely executed me. Nevertheless, I can happily and readily learn something from all these men, and look forward to seeing them in glory.
Arius, Pelagius, Schiermacher, Jakes, and others who have denied core tenets of the faith serve only as stark reminders of the dangers of elevating reason above scripture, or of reading passages outside of the context, or of creating a canon within the canon. These men, and many like them, marked history and influenced generations, but not for good.
One of the great faults that led these men astray was that they ignored the wisdom of the past. We stand on the shoulders of theological giants who stand upon the Solid Rock, When we step outside of the context of history, we open ourselves to step outside the bounds of scripture more easily.
Conclusion
Throughout this article, I have driven the idea that good theology is the key to human flourishing. I have also been driving the point that theology is an unavoidable aspect of life that unavoidably saturates all other areas of life. Considering the former point, the latter point is not at all regrettable; indeed, it is most welcome. I have so far danced around an unavoidable implication of these two ideas, and I am sorely tempted to keep dancing even at the end. That temptation arises from the widespread, even among Christians, belief that theology needs to be walled off from the rest of our lives. Our beliefs should not impact other people’s rights and privileges, etc. It is unloving to constrain someone against their will, is it not?
It is loving if their will is destructive, and according to the Bible, the will that is not constrained by the fear of the lord is destructive,
The fear of the LORD is the beginning of wisdom, and the knowledge of the Holy One is insight. Proverbs 9:10 ESV, see also Proverbs 1:7, Psalm 111:10, Ecclesiastes 12:13
For whoever finds me finds life and obtains favor from the LORD, but he who fails to find me injures himself; all who hate me love death.” Proverbs 8:35-36 ESV
It is not at all loving to allow people to suffer needlessly, or to deny them the conditions for human flourishing. Moreover, the idea of withholding the good that comes from theological illumination is to go against the very identity Christ has given us,
“You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.“ You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. Matthew 5:13-16 ESV
Christianity is meant to have a universal effect upon human society. Now, it is very good and very true that the power structures of Church and State must remain independent of each other. However, separating Church and State is not the same as separating Christianity and State, such an idea renders the books of Daniel, Ezra, Nehemiah, and Esther problematic, as well as Romans 13, and the opening verse of 1 Timothy 2. We cannot honestly seek our neighbor’s good and show them love without involving ourselves theologically in politics, economics, business, science, engineering, and all else. The ultimate human flourishing occurs under the pure theocracy of Revelation 21-22.
We cannot usher in anything like a pure theocracy. Any “theocracy” humans establish is merely utilitarianism hiding behind a curtain of religion. We are not interested in seizing control of anything, but we are very interested in making wise, well-informed decisions in everything. The unavoidable implication around which this author has danced is simply that it is impossible to be wise or well informed without reference to theology. The existence of God is impactful that it changes everything.
I would love to point you to a few success stories like Chuck Colson or John Newton and tell you that not only will things be okay, but your little diner will soon be the next Chick-fil-A. That would make us all feel good, but it is not a guarantee anyone can give. God’s ways are not our ways. I do believe good theologians lead more joyous, peaceful, and loving lives. I also believe that the spread of good theology leads to increased human flourishing. You see, I believe we were made theologians, and the closer we come to the source of all true theology, the more we are in tune with our design. We enter into the great landscape of sound theology; we are coming home.
That is why my sole desire in life is to urge you to put in the effort, and come up here, and to give you every form of help and encouragement to come further up and further into this land of wonders we call the knowledge of the Holy. O, what marvelous grace has God bestowed that we should be welcomed in to know that which is the best of all. Do you still say at the end of this section that you cannot be a student of your God? Ah, you are correct, you are finite as am I, and we cannot grasp the infinite God; but the infinite can grasp us, and draw us up to Himself, and condescend to be known as we can know. Now, dear soul, how will you refuse to know Him who loved you so? I will make the plea a million times, and when I am passed on, these words will still plead on my behalf; do not decline the invitation.
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