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Fitting the pieces of the Bible together

"Fitting the pieces of the Bible together" Continued...

Theology, on this basis, responds to the needs of people. It helps those who have questions about, doubts about, or problems with the Bible. Normally we associate theology with questions of a fairly abstract or academic sort: How can God be one in three? How can Christ be both divine and human? Does regeneration precede faith? But of course, there are other kinds of questions as well. One might be confronted with a Hebrew word, say dabar, and ask what it means. Or he might ask the meaning of a Bible verse, say Genesis 1:1. A child might ask whether God can see what we are doing when Mom isn’t watching. I see no reason to doubt that all these sorts of questions are proper subject matter for theology.

Nor would it be wrong to say that theology occurs in the lives of people, in their behavior, as well as in their speech. Behavior consists of a series of human decisions, and in those decisions believers seek to follow Scripture. Behavior, too, as well as speech, can be edifying or unedifying. Example is an important form of teaching. Imitating godly people is an important form of Christian learning, and the behavior of these people is often a revelation to us of God’s intentions for us (1 Cor. 11:1). Their application of the Word in their behavior may be called theology. So theology is not merely a means of teaching people how to live; it is life itself.[8]

There really is no justification for restricting theology only to academic or technical questions. (How academic? How technical?) If theology is edifying teaching, theologians need to listen to everybody’s questions. My point, however, is not to divert theology from theoretical to practical questions, or to disparage in any way the theoretical work of academic theologians. But I do think that academic and technical theology should not be valued over other kinds. The professor of theology at a university or seminary is no more or less a theologian than the youth minister who seeks to deal with the doubts of college students, or the Sunday school teacher who tells OT stories to children, or the father who leads family devotions, or the person who does not teach in any obvious way but simply tries to obey Scripture. Theoretical and practical questions are equally grist for the theologian’s mill.

The only term I know that is broad enough to cover all forms of biblical teaching and all the decisions that people make in their lives is the term application. To apply Scripture is to use Scripture to meet a human need, to answer a human question, to make a human decision. Questions about the text of Scripture, translations, interpretation, ethics, Christian growth—all these are fair game for theology. To show (by word or deed) how Scripture resolves all these kinds of questions is to apply it. So I offer my definition of theology: theology is the application of Scripture, by persons, to every area of life.[9]

Why, then, do we need theology in addition to Scripture? The only answer, I believe, is “because we need to apply Scripture to life.”

Kinds of Theology

Traditionally, theology has been divided into different types. Exegetical[10] theology is interpreting the Bible verse by verse. That is application, because it aims to help people understand particular passages in Scripture. Biblical theology expounds Scripture as a history of God’s dealings with us. It therefore focuses on Scripture as historical narrative. But if it is theology, it cannot be pure narrative. It must be application, dealing with the meaning[11] that narrative has for its hearers and readers.

Systematic theology seeks to apply Scripture by asking what the whole Bible teaches about any subject. For example, it examines what David said about the forgiveness of sins, and Jesus, and Paul, and John, and tries to understand what it all adds up to. Another way of putting it is to say that systematic theology seeks to determine what we today should believe about forgiveness (or any other scriptural teaching). Seen that way, systematic theology is a highly practical discipline, not abstract and arcane as it is often presented.

Sometimes systematic theologians have produced systems of theology—comprehensive attempts to summarize, analyze, and defend biblical teaching as a whole. When a writer calls his book a systematic theology, a dogmatics, a body of divinity, or a summa, we can expect to find in that book such a system. The present volume is that sort of book. But: (1) We should not imagine that any such system is the true meaning of Scripture, lurking, as it were, beneath the text. At best, the system is a summary of Scripture, but Scripture itself (in all its narratives, wisdom deliverances, songs, parables, letters, visions) is our true authority, the true Word of God. (2) This kind of comprehensive system-making is not the only legitimate form of systematic theology. Systematics is equally interested in studies of individual doctrines and answers to individual questions.

NOTES

1. A few Bible passages come close to defining something, such as 1 John 3:4 (sin); 1 John 4:10 (God’s love). But are these definitions, or only contextually significant descriptions? Of course, the precise distinction between definition and description is not always clear.

2. Karl Barth, Evangelical Theology: An Introduction (Grand Rapids: Eerdmans, 1963), 49–50. He uses a somewhat shorter definition in CD for the related concept dogmatics: “As a theological discipline dogmatics is the scientific self-examination of the Christian Church with respect to the content of its distinctive talk about God.” CD,1.1:4.

3. James Barr, Semantics of Biblical Language (London: Oxford University Press, 1961), 129–40, 246–96.

4. In all the discussion below, it should be evident that the term theology refers both to the activity of seeking knowledge and to the texts in which that knowledge is recorded.

5. Friedrich Schleiermacher, The Christian Faith (New York: Harper, 1963).

6. Charles Hodge, Systematic Theology (Grand Rapids: Eerdmans, 1952), 1:19.

7. Didaskalia is translated “doctrine” in 1 Timothy 1:10; 4:6; Titus 1:9; 2:1. Of course, we today often use doctrine as a synonym for theology.

8. Another way of bringing out the practicality of theology is to note that the term has often been used (by Abraham Kuyper, for example) to denote the knowledge of God that believers receive by saving grace, as in John 17:3. The early pages of John Calvin’s Institutes discuss this saving knowledge of God in Christ. On the first page Calvin says that we cannot rightly know ourselves without knowing God, and vice versa. On this concept of theology, see SBL, 73–78.

9. Later, I will indicate three perspectives that we can bring to bear on many theological questions. In my definition of theology, those three perspectives are Scripture (normative), persons (existential), areas of life (situational). So my definition of theology contains these three elements.

10. Exegetical, biblical, and systematic theology are all misnomers. Exegetical theology is not more exegetical than the others, nor is biblical theology more biblical, nor is systematic theology necessarily more systematic.

11. Meaning is not something different from application. See my discussion in DKG, 83–84, 97–98. When someone asks, “What is the meaning of this passage?” he may be asking for a number of things, including (1) a translation into his language, (2) an explanation of its function in its immediate context or in the whole Bible, and (3) help in the personal appropriation of its teaching (what does it mean to me?). These forms of meaning are also forms of application, so the two terms cover the same ground. It is therefore misleading for someone to claim that items1 and2 represent meaning, but3is merely application. All of these are questions about meaning and also about application. All questions about meaning are questions about application, and vice versa.

12. Full disclosure: I do not have an earned doctorate. I completed all requirements for the Ph.D. at Yale University except for the dissertation. In 2003 I received an honorary D.D. degree from Belhaven College. So critics are welcome to dismiss my comments here as sour grapes if they prefer. I trust that other readers will respond in a less ad hominem fashion.

13. John Murray’s lectures in systematic theology consist almost entirely of the exegesis of biblical passages that establish Reformed doctrines. He explains his method in his important article “Systematic Theology,” in MCW, 4:1–21.

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