THE TERM THEOLOGY is derived from the Greek theos, meaning “God,” and logos, meaning “word”

or “discourse;” hence, “discourse about God.” The word systematic comes from the Greek verb
sunistano, which means “to stand together” or “to organize;” hence, systematic theology emphasizes
the systematization of theology. Chafer provides a suitable definition of systematic theology:
“Systematic Theology may be defined as the collecting, scientifically arranging, comparing,
exhibiting, and defending of all facts from any and every source concerning God and His works.” 1 In
an alternate definition, Charles Hodge defines theology as “the science of the facts of divine
revelation so far as those facts concern the nature of God and our relation to Him, as His creatures,
as sinners, and as the subjects of redemption. All these facts, as just remarked, are in the Bible.” 2 It
is apparent in these two contrasting definitions of systematic theology that Chafer holds to a wider
view, emphasizing that systematic theology assimilates information about God from “any and every
source”—including information outside of the Bible. Hodge restricts his definition about systematic
theology to information gained from the Bible alone. Millard Erickson provides a good
comprehensive definition of theology as “that discipline which strives to give a coherent statement
of the doctrines of the Christian faith, based primarily upon the Scriptures, placed in the context of
culture in general, worded in a contemporary idiom, and related to issues of life.” 3 Erickson suggests
five ingredients in a definition of theology. 4 (1) Theology is biblical, utilizing the tools and methods
of biblical research (as well as employing insights from other areas of truth). (2) Theology is
systematic, drawing on the entirety of Scripture and relating the various portions to one another. (3)
Theology is relevant to culture and learning, drawing from cosmology, psychology, and philosophy of
history. (4) Theology must be contemporary, relating God’s truth to the questions and challenges of
today. (5) Theology must be practical, not merely declaring objective doctrine, but relating to life
itself.Systematic theology is distinguished from other classifications of theology. The other
classifications can be differentiated as follows. Biblical Theology Biblical theology is a narrower focus
of study, emphasizing the study of a particular era or writer (e.g., the prophetic era or Johannine
[John’s] theology). Historical Theology Historical theology is the study of the historical development
and unfolding of theology. For example, historical theology observes the development of Christology
in the early centuries of the Christian church, when the church councils formulated their position on
a great many doctrines (such as the two natures of Jesus Christ). Dogmatic Theology Dogmatic
theology is sometimes confused with systematic theology, and some outstanding theology works
have been entitled “dogmatic theology” (cf. W. G. T. Shedd). Dogmatic theology is normally
understood to denote the study of a creedal system as developed by a denomination or a theological
movement. Christian Theology Christian theology is another categorization that is sometimes used
synonymously with systematic theology. The work by Millard J. Erickson bears that designation.
Theological books by Emery H. Bancroft and H. Orton Wiley are other examples. While also
systematizing theology, this designation emphasizes that it is written from a decidedly Christian
perspective (but not suggesting that works designated systematic theology are not). Theology Proper
Theology proper is a category of study within systematic theology; it denotes the study of the nature
and existence of God. To distinguish the study of God the Father specifically (in contrast to the study
of Jesus Christ, the Holy Spirit, the church, etc.), the term proper is used. Theology proper also
distinguishes the study of God from theology in general.As an Explanation of Christianity Systematic
theology is necessary as a researched and studied explanation as well as a systematic organization of
the doctrines that are foundational and necessary to Christianity. As a result of systematic theology,
Christians are able to have a clear understanding about the fundamental beliefs of the Christian faith.
The Bible was not written in a doctrinal outline; hence, it is important to systematize the parts of the
Bible to understand the doctrinal emphasis of the entire Bible. As an Apologetic for Christianity
Systematic theology enables Christians to defend their beliefs rationally against opponents and
antagonists to the faith. Early in the Christian church believers used their systematized beliefs to
address opponents and unbelievers. This is perhaps even more important today with the emergence
of humanism, Communism, cults, and Eastern religions. The systemized doctrines of the Christian
faith must be researched, delineated, and presented as a defense of historic Christianity. As a Means
of Maturity for Christians Systematic theology is an assertion of Christian truth; these same truths
are essential to the maturity of believers (2 Tim. 3:16–17). Paul’s writings make it clear that doctrine
(theology) is foundational to Christian maturity, inasmuch as Paul normally builds a doctrinal
foundation in his epistles (e.g., Eph. 1–3) before he exhorts believers to live correctly (e.g. Eph. 4–6).
Also, many Christians have faithfully attended church services for decades and yet have little
understanding of the major doctrines of the Christian faith. Yet a knowledge of correct doctrine is
important in Christian maturity; moreover, it protects the believer from error (cf. 1 John 4:1, 6; Jude
4). Inspiration and Inerrancy of Scripture No adequate theology is possible without a belief in the
inspiration and inerrancy of Scripture. If this doctrine is abandoned, reason becomes the source of
authority and reason sits in judgment upon the text of Scripture. Application of Proper
Hermeneutical Principles The application of hermeneutical principles will reinforce objectivity,
forcing the interpreter to set aside biases and extremes. Scientific Approach Theology should be
scientific, in the sense of employing the general arts, culture, and biblical languages in drawing
theological conclusions. 5 Objectivity Theology must be based on inductive research and conclusions,
not deductive reasoning. The theologian must approach the Scripture with a tabula rasa, an open
mind, allowing the Scripture to speak for itself—without forming prejudicial opinions about what the
Scripture should say. Progressive Revelation Although both the Old and New Testaments are inspired,
it is a canon of interpretation that revelation is progressive. Therefore, in formulating truths about
God and His dealing with man, the New Testament has priority over the Old Testament. Illumination
Even while one is applying proper hermeneutics and methodology, there is a divine element to
understanding God’s truth. The believer is aided by the Holy Spirit’s ministry of illumination in
guiding the believer to an understanding of divine truth (1 Cor. 2:11–13). Recognition of Human
Limitations While employing a proper methodology, the student must nonetheless recognize the
limitations of finite beings. Man will never be able totally to comprehend God. He must be satisfied
with limited knowledge. Primary Sources The Scriptures provide a primary source of theology in their
revelation of God and man’s relationship to Him. If God has revealed Himself (and He has), and if that
self-revelation is accurately encoded in the sixty-six books of Scripture (and it is), then the Scriptures
are the primary source of man’s knowledge of God. Nature is also a primary source of a knowledge
of God (Ps. 19). Nature, in its harmonious revelation, is a constant witness concerning God’s
attributes, eternal power, and divine nature (Rom. 1:20). Secondary Sources The doctrinal
confessions, such as the Nicene Creed, the Westminster Confessions, and many others, are
important in understanding how other Christians over the centuries have understood theological
concepts. Tradition, in spite of its fallibility, is important in understanding affirmations about the
Christian faith. What individuals, churches, and denominations have taught is a necessary
consideration in formulating theological statements. Reason, as guided by the Holy Spirit, is also a
source of theology. Reason, however, must submit to the supernatural, rather than attempting to
define it.