HS 2290: HISTORICAL THEOLOGY

INTRODUCTION TO HISTORICAL THEOLOGY

© Nathan Kidder, 2017

Introduction
We study the Bible to gain wisdom. Certainly this is true both of the pastor and the layman.
And when we approach Biblical studies in a formal institution of higher education, such as ETC,
we are interested in the same goal. However, a specific danger lies along the path of acquired
wisdom. And this danger seems magnified when considering this kind of formal academic Bible
study. At the end of our degree programs, prestige, honor, and a higher status within our
evangelical communities await. Lest we forget, the certificate of achievement is ours upon
graduation as well. So we must constantly guard our hearts against the temptation to make the
living God an academic pursuit. We must forsake the notion that wisdom is for status or that our
certificates are for a hard-earned place in society. With this in mind, we turn to the book of
Jeremiah for a word of instruction that will govern our study of historical theology. Jeremiah
9:23-24 (ESV) reads,
23
Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in
his might, let not the rich man boast in his riches, 24 but let him who boasts boast in this, that he
understands and knows me, that I am the Lord who practices steadfast love, justice, and
righteousness in the earth. For in these things I delight, declares the Lord.”
We notice here that the Lord is not impressed with human achievement. He is not impressed
with our personal wisdom or our status within society. He is certainly not impressed with a piece
of paper that says we graduated from ETC (or any other Bible school, for that matter). The
message for us today is that our wisdom is based on correct understanding of God. But more
than this, it is based on our knowing Him. One of the greatest tragedies of this semester would
be if students left with good marks, yet failed to know God more intimately because of this class.
In knowing that the Lord is God, we necessarily discover that we are not! And, of course, this is
our safeguard of humility. The more we know God, the more we see that we pale in comparison
– in fact, embarrassingly so – with the Lord and His glory. We will encounter this God in the
pages of history and in the saints that have gone before us. Throughout this semester, it will be
my prayer that we will know God more intimately, that we might serve Him only from the
strength he provides. Thus, it will be our goal to gain the wisdom of knowing the Lord, for there
is no greater pursuit.

Definition of Historical Theology

Our textbook begins by defining historical theology as the “study of the interpretation of
Scripture and the formulation of doctrine by the church of the past,” saying further that it is “the
accumulated wisdom of the ages.”1 We notice in this definition several key components. First,
it is a study and, therefore, is to be done with all due diligence. In an academic institution such
as this, we must continually apply our minds toward understanding the theology contained within
Holy Scriptures. But it must not stop there. In order to achieve our goals for this class, we must
also find a culturally appropriate expression for the theology we study. Knowledge must be

1
Allison 2011, 23.

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married to articulation. Concepts must be partnered with application. Otherwise, we run the risk
of filling our minds with knowledge that has no practical outworking within the church or the
greater society in which we find our spheres of influence. Such knowledge may lead us to the
pride that the Bible repeatedly denounces. We will emphasize the need for academic study to be
balanced with practical application for the benefit of the church and the advancement of the
Kingdom of God.
Another important part of the definition is found in the need for sound interpretation. This
means that our study of hermeneutics will continue to be important as we examine Scripture for
the truth presented therein. We will also examine the hermeneutics of scholars from various
points throughout the history of the church in order to learn from their wisdom and to humbly
reject their errors. We note that the interpretation is based on Scripture that necessarily leads to
the development of doctrine. Note in the definition, then, the logical sequence of interpretation
leading to doctrine. But how can we be certain that any interpretation of Scripture is worthy to
be practiced within the church as doctrine? Or, conversely, how can we be certain that the
doctrines practiced within the church are based upon accurate interpretation of Scripture? Most
of us would probably agree that the practice of personal preferences in the church is of very
limited value. Additionally, we would also most likely agree that much of what we see in the
church today is a result of poor biblical interpretation. We will come back to the benefits of
studying historical theology momentarily. But one comment can already be made. For
throughout the course, we will come to discover again and again that the wisdom of the past will
be instructional – a kind of “rule” or “standard” against which contemporary methodologies can
be measured – particularly in light of the challenges faced by the global community of believers.
A final observation concerning the above definition finds that the “wisdom of the ages” is found
within the “church of the past.” The promises of Jesus Christ to his disciples have come to
fulfillment throughout the generations of the church. Upon the foundation of his sacrificial death
and triumphant resurrection and also the subsequent confession of faith – resulting from the
revelation of the Father concerning the truth of His Son, the Messiah – the church of Christ
would assuredly be built. She would endure until her appointed consummation.2 We can be
certain, then, that the church of the past was under the spiritual care of the Son of God. As
doctrines were discussed and debated, the sovereign Lord was superintending those historical
conversations, giving wisdom by his Spirit for the strengthening of faith. Therefore, we must
conclude that the ancient church was endowed with the wisdom of God. Tradition must not be
ignored or tossed aside. The guidance of the Great Shepherd has assured that his flock would
establish biblical interpretation for the practice of sound doctrine.
In regard to tradition, however, we will come to see that it is understood differently by different
denominations. Many scholars in the field of historical theology make a distinction between
Church Tradition – in which the oral teaching of the apostles, never written yet passed down to
their successors, is given equal treatment with the divine revelation of Scriptures (as in the
Roman Catholic Church) – and church tradition, which holds that Scripture alone must formulate
doctrine while recognizing that the wisdom of the past is beneficial for the growth of the church
(as in many Evangelical Churches).3 As we journey through history in this course, we will pause
frequently to evaluate the role of tradition within the church, both past and present.

2
See Matthew 16:16-19; also Ephesians 5:29.
3
Kantzer 1991, 466.

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Benefits of Studying Historical Theology
Before moving to the next emphasis, an instructional statement must be made. Our textbook
says, “Church tradition must always have reference to Scripture; hence, historical theology
must be either approved or chastened by the Word of God.”4 Similarly, others have said that
Scripture takes on a magisterial role in determining church doctrines – that is, serving as the
final authority – while tradition takes a ministerial role, one of helping and serving the church.5
This will be our compass as we navigate the waters of history, or our map for charting the proper
course. Our evaluation of tradition, whether oral or written in its form of transmission, must
always come back to these points. Lectures, classroom discussions, and assignments have all
been built upon these convictions.
Now, as for the benefits of studying historical theology, our textbook highlights several factors
which will serve as the stated goals and desired outcomes of the class. The following list has
been compiled and edited while preserving the author’s intended meaning.6
1. Historical Theology is beneficial for distinguishing orthodoxy from heresy. The Bible
shows by contrast the truth of teaching “sound doctrine” and the error of teaching a false
and perverted gospel.7 We might define orthodoxy, then, as the teaching and adherence
to “sound doctrine” while defining heresy as that which opposes it. Vital to our study
will be the background we have had in Systematic Theology courses, for to recognize
error one must be so very acquainted with the truth. The same is true within the realm of
healthcare. Doctors learn to recognize cancerous cells by studying healthy ones. They
spend hours examining healthy ears, noses, and throats in order to quickly and accurately
identify any abnormalities. So it is with spiritual practitioners. We must study the truth
of Scripture in its various historical expressions so as to respond alertly to theological
error. To use another metaphor, we must listen intently to the true Shepherd’s voice with
the goal of distinguishing it from all other competing voices. We must know the real
voice so that we will never follow another’s voice.8 Some scholars have taken this
concept further to say that it is impossible for the contemporary church to follow
orthodox doctrines without studying historical theology.
2. Historical Theology is beneficial for providing sound biblical interpretations and
theological formulations. Doctrines developed in the past were very carefully and
thoughtfully deliberated. We are often led into the logical fallacy that “newer is better”
and that we must advance as a society by leaving the past behind. Theologically
speaking, this is a very dangerous perspective. Saints lived for decades within the walls
of ancient monasteries contemplating the meaning of Scripture. Councils debated for
weeks at a time over theological truth, having been convened for the express purpose of
developing a consensus on biblical interpretation. Our textbook refers to the doctrine of
the Trinity – one divine essence, three distinct persons – as being a formula that should
be taught and recited in order to instruct the church today. Likewise, the doctrine of the
incarnation – two unchanging natures, divine and human, united in one person – is a solid

4
Allison 2011, 23.
5
Packer 1992, 288.
6
Allison 2011, 24-29.
7
See 1 Timothy 1:10, 2 Timothy 4:3; also Galatians 1:6-9.
8
See John 10:3-5

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 theological foundation upon which all other understanding should be based and against
which all other teaching about Christ should be judged.
3. Historical Theology is beneficial for providing heroic examples of faith, love, courage,
hope, obedience, and mercy. The human psyche was designed to admire examples of
nobility. We see this in television, movies, and athletics. Children from the earliest of
ages look up to those who excel in their fields of expertise. But many of our role models
today reject the notion of being an example to others and attempt to dissuade children
from following in their footsteps. The Bible presents us with many heroic examples of
faith; and additionally, within the pages of history, many more exist. This dynamic can
be a blessing or a curse, however. The admiration of saints gone before us can be
motivational, inspirational, and properly oriented. It can also lead to the undue
veneration of saints, as seen in the “Storehouse of Merit” concept emerging from the first
four or five centuries of church history. Those who died in martyrdom, it was sometimes
believed, were bestowed with a special grace, and extra favor in the eyes of God that
could be conveyed upon the living. As we recall, this belief gradually led to the
veneration of saints, holy sites, and relics and was eventually challenged directly in the
period of the Protestant Reformation. As we continue through our study together, we will
be careful to glorify Christ and His Spirit, following those historical examples of heroes
in whom we see Christ to be evident. As Saint Paul so carefully admonishes, “Follow my
example, as I follow the example of Christ.”9
4. Historical Theology is beneficial for protecting against individualism. So common in the
church today is the concept that we are on a spiritual journey that involves only “Jesus
and me.” It is a reckless ideology. But it is more subtle in many cases. Believers today
have been cursed by the mentality of the consumer, according to our textbook, and
therefore shop for various doctrines that suit their moods and desires. In recent history, a
greater value has been placed on individualism, which arose from the Renaissance (14th-
18th Centuries) and saw the communal society of the Middle Ages – found in the feudal
system – challenged while modernity developed. But the Bible consistently affirms both
an individual salvation and a corporate redemption. We are saved as individuals who are
members of a greater society, the people of God. So it will be helpful to acknowledge the
historical community of God’s people throughout our study. As an additional benefit that
is particularly relevant to the Ethiopian context, McGrath says, “Rediscovering the
corporate and historic nature of the Christian faith reduces the danger of entire
communities of faith being misled by charismatic individuals and affirms the ongoing
importance of the Christian past as a stabilizing force in potentially turbulent times.”10
He is undoubtedly speaking of the dangers of the “Health, Wealth, and Prosperity” gospel
as well as other strange heretical teaching. Thus, the tradition of historical theology is a
filter through which all teaching must be passed.
5. Historical Theology is beneficial for (1) understanding the historical development of its
beliefs and (2) expressing those beliefs in contemporary form. There are two parts to this
benefit. First, we see that the individual (and the corporate Body of Christ) become
witnesses of the history behind our theological convictions. Richard Muller explains,

9
1 Corinthians 11:1 (NIV).
10
McGrath 1991, 166.

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 “Not only does doctrine necessarily arise in a historical context and take its basic
conceptual framework and linguistic forms from that context, it also arrives at
contemporary expression only by way of a meditation on, and even more importantly a
meditation through, earlier stages of historical expression.”11 What this means is that our
modern theology is dependent upon historical theology in ways that we will investigate
throughout this course. Doctrine is expressed rightly and relevantly only by our study of
its historical development. This is one of the foundational pillars upon which the content
of classroom interaction lies.
6. Historical Theology is beneficial for encouraging the church to focus on the essentials.
Many individual churches have been torn apart by matters of secondary importance.
Fights erupt from disagreements on the color of carpets, the decoration of the sanctuary,
and the preaching style of the pastor (expositional, topical, practical, etc.). The study of
historical theology will hopefully center our lives on the Gospel. Those elements of
theology that have been thoroughly discussed and, at times, hotly debated, will be the
focus of this course, but also ought to be the focus of our personal and corporate
doctrines. We must major on the majors. In other words, we must focus on the essential
doctrines – the core beliefs of the faith. We will come to see that such doctrines include
the Trinity, the Incarnation and Deity of Christ, the nature of Scripture, and others. It is
our hope, then, that at the end of this study, we will be more Gospel-centered and more
focused on the essentials of the faith. As a result, we would hope to see a greater unity
and missional focus in the church of the present.
7. Historical Theology is beneficial for giving hope to the church by providing assurance
that Jesus is fulfilling his promises to his people. Upon the apostolic confession of faith
in Christ is built the church of the ages.12 The church of any age will be challenged by
persecution, by heresy, dissent, and the very gates of hell itself. But the study of
historical theology will come to be an inspiration for us as we see the risen Lord Jesus
continually exerting his sovereign power for the sustenance of his Church. She has
endured, by his strength alone, through periods of worldly living, through empirical
persecution and political preeminence, spiritual laziness, self-seeking leadership,
corruption and greed (indeed, all of the abuses challenged by the Reformers of the 16th
Century) and she will continue to endure by his strength alone. The challenges of the
present age might be different in form, but present the same essential attack against the
existence of the church.
8. Historical Theology is beneficial for offering a foretaste of heavenly unity. Through our
course of study, we will come to know of our spiritual forefathers. We will learn about
their lives and ministries. We will apprehend their theological triumphs and failures,
learning from them and sitting at their collective feet. We will be students of the
Christian heritage, not merely limited participants in the modern and often times
culturally exclusive local church. Belonging to generations who have gone before
provides us with an opportunity to reflect upon the glories of eternal life. For just as we
have lived and walked the path of faith, so many others before us have lived and walked.
Our journey will be strengthened and deepened by the examination of this great legacy.

11
Muller 1991, 79.
12
Matthew 16:13-20

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Methods of Studying Historical Theology13
Our textbook highlights two main ways in which the study of historical theology may be done.
The first is called the synchronic approach. This first approach isolates various doctrines and
studies them within the historical period in which they were developed. For example, we might
examine the development of Trinitarian theology in the 3rd and 4th Centuries or the theology of
John Calvin. The second method is preferred by the textbook and will also be the method by
which this course is structured. It is called the diachronic approach, and it engages in the study
of historical theology by doctrinal topic and then traces the development throughout the whole
history of the church, from the early church, the empirical church, the church of the Middle
Ages, and then to the Reformation period through the present. Thus, we will select, for example,
the doctrines of Christ and then sift through the pages of history for how those doctrines were
developed in the time periods mentioned above. We will ask how the doctrines of Christ were
developed in the 1st-4th Centuries, then from the 5th-15th Centuries, and so on. In this way, we
will see each doctrine according to its modern definition in light of the historical teaching that
led up to it.
Within the diachronic approach, two more perspectives emerge. The first is called the relativist
perspective and sees such great differences in the doctrines of the past that it is “impossible to
identify a core, or essential center, of the Christian faith.”14 As we might expect from any
relativist perspective, the broad assertion of this point of view states that no priority can be given
to doctrinal authority regardless of its wide base of acceptance or its enduring nature in having
been taught over centuries. Smaller sects of heretics that claim salvation is earned by human
merit are to be given equal standing with the larger followers of Calvin’s doctrines of salvation,
which were an extension of Saint Augustine’s initial doctrines of depravity and grace. Or,
perhaps a stronger example, the early heresy of Marcion – who rejected the God of the Old
Testament and argued against the congruity of the Jewish faith and Christianity – must be held in
equal esteem with the Ecumenical Councils and creeds that rejected his teaching. Though such
creeds have been seen to establish Christian orthodoxy for several centuries, they do not
outweigh the perspective of Marcion. Varying theology is therefore equally right and equally
wrong, leading to “no certainty, nothing fixed to believe.”15 This line of thinking must clearly be
rejected.
The alternate perspective within the diachronic approach is called the essentialist perspective.
This position distinguishes itself from the previous one by affirming a coherent core of Christian
theology. One must study historical theology looking for a common strand or thread, such that
the essential theology can be extracted and applied. The inherent danger of this position surfaces
in the belief that there has only been one true church. Church historians have recognized this
danger and identified it as the polemical approach to the study of church history. We want to
argue for the fact that ours is the true church, descending from the pure apostolic tradition, and
that all other expressions of Christianity are defective. We must continually strive to overcome
this danger. In order to do so, we will engage in this study looking for the essential core of
Christian doctrine while affirming three basic statements:16

13
For a detailed description, refer to Allison 2011, 29-34. This content has been referenced throughout.
14
Allison 2011, 30.
15
Cameron 2005, x.
16
Allison 2011, 30.

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 1. No pure church exists.
2. Scripture affirms our current incompleteness of theological knowledge.17
3. All doctrinal formulation is dependent upon the cultural background and philosophical
assumptions found within the time period in which it was developed.
All the above statements derail our attempts at discovering pure theology and applying it to a
perfect church. With these thoughts in mind, we will avoid the unhelpful polemics that could
cloud the judgment of any discussion held within this course.
Instead, we will work to “build up” the “body of Christ” in our study of history and our
communication of doctrines as the Bible so clearly commands.18 We will strive to honor God
with all due humility in our historical examination, just as we would in our biblical exegesis. It
is for the maturation of the individual and the edification of the corporate body. As we affirm
the existence of an essential core of doctrines that contribute toward this goal, we will recognize
a continuity emerging from the story of Christianity. Allison says, “This continuity is the core,
or essential center, of the Christian faith. It is given expression by the church in different shapes
and forms throughout the ages, and though each expression is culturally and historically
conditioned, it can nevertheless be an adequate expression of the truth for the church during its
earthly pilgrimage.”19

The Importance of Historical Theology

We have already said that historical theology is ministerial, not magisterial. It must be subjected
to Scriptural authority, lacking the inherent authority in the determination of doctrine and
practice. Having affirmed that, however, we can still see an important role that historical
theology plays in the interpretation and organization of theology. Our textbook includes a
helpful diagram to illustrate the connectedness of theological disciplines:20

Historical Theology
Systematic Theology

Biblical Theology

Exegetical Theology
Practical Theology

17
See 1 Corinthians 13:12, which says, “Now we see but a poor reflection as in a mirror; then we shall see face to
face. Now I know in part; then I shall know fully” (NIV).
18
See Ephesians 4:12-14 on this point. This passage implies that some teaching is to be accepted while other
teaching is to be rejected, thus denouncing the relativist perspective.
19
Allison 2011, 31.
20
Ibid., 32.

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The solid lines above which are connecting Systematic Theology, Biblical Theology, and
Exegetical Theology21 represent the line of authority, as each of the disciplines works directly
with the Scriptures. The dotted lines represent a lack of inherent authority but show the
connection by which Historical Theology informs the other disciplines with wisdom from the
past. There is a measure of help by which the doctrinal core, as recognized throughout history, is
applied as a filter to those fields of theological development in the present. Our textbook
concludes, “Contemporary Christians, then, are aided by historical theology as they interpret
Scripture, do biblical theology, and construct their systematic theology.”22 And finally, it must
be noted that all disciplines lead to a practical outworking within the greater society at large. For
theology to sit on a dusty old shelf without any practical use is an affront to the biblical intent.
Living faith must have an expression, in word and in deed. Theology is similar, with a focus not
only toward the informing of the mind, but also toward the structuring of Christian charity. Let
us continue to marry doctrinal concepts with practical outworking. In such a way, we will fulfill
the intent of this course, and in a much larger way, we will fulfill the purpose for which God has
called us to be part of this glorious heritage.

Bibliography

Allison, Gregg R. Historical Theology: An Introduction to Christian Doctrine. Grand Rapids,

MI: Zondervan, 2011.

Cameron, Euan. Interpreting Christian History: the Challenge of the Churches’ Past. Malden,
MA: Blackwell, 2005.

Kantzer, Kenneth S. “Systematic Biblical Dogmatics.” In Doing Theology in Today’s World,

eds. John D. Woodbridge & Thomas E. McComiskey. Grand Rapids, MI: Zondervan,
1991.

McGrath, Alister E. “The Importance of Tradition for Modern Evangelicalism.” In Doing

Theology in Today’s World, eds. John D. Woodbridge & Thomas E. McComiskey.
Grand Rapids, MI: Zondervan, 1991.

Muller, Richard. “The Role of Church History in the Study of Systematic Theology.” In Doing
Theology in Today’s World, eds. John D. Woodbridge & Thomas E. McComiskey.
Grand Rapids, MI: Zondervan 1991.

Packer, J.I. “The Comfort of Conservativism.” In Power Religion. ed. Michael Horton. Chicago,
IL: Moody Press, 1992.

21
For a definition of each, see Allison 2011, 32.
22
Allison 2011, 33.