From Interpretation to Systematization: Some Basic Thoughts on Building a Systematic Theology (1)

In order to achieve the aims of a systematic account of Bible doctrine, a right method must be set out and followed.  A correct definition will bring out several important facts about systematic theology.  First, there is an a priori aspect to consider, whereby the Bible is assumed to be the Word of God at the very start of the process.  Because it is the Word of God it is the ultimate standard, which cannot come under the verification and falsification criteria of the non-Christian world.[i] Thus, we must understand that biblically-grounded theology is a discipline for the fully committed Christian.  God is the very Source of all knowledge, and His revelation must perforce be our ultimate criterion.[ii]

Then there is the a posteriori aspect, which treats the passages of Scripture as the repository of Divine truth, which must be exegeted, weighed and reproduced in principial order so as to give the human mind access to the mind of God regarding the varied spheres of reality.[iii] Sometimes the a posteriori or inductive aspect has been stressed to the virtual exclusion of the a priori aspect.[iv] But so long as the Word of God is presupposed as the final authority theology may proceed, for the most part inductively, remembering that talk of a priori/a posteriori knowledge concerns only man not God.[v]

The collection of data which the systematic theologian uses will be, in the main, biblical, yet not exclusively so.  The disciplines of philosophy, archaeology, and history will, for example, have much in them to aid him when used in subordination to God’s Word.  This information must be organized.  The theologian must be careful not to exclude data simply because it appears to conflict with his assumptions.  Systematization ought to be preceded (and to some extent controlled by) the processes of good exegesis.

Next, in comparing biblical passages with each other the theologian will endeavor to show their distinctiveness as well as their relationships.  These must be exhibited and explained.  Then there comes the promulgation of God’s truth in the Church and to the world.  Finally, the system of theology arrived at must be able to withstand external criticism.  Along with explanation there is to be defense.

It may help if we summarize what we have said.  Morton H. Smith’s guidance is very helpful here.  He breaks the procedure outlined above into a “Three-fold Task.”^[vi]: Constructive, Demonstrative and Defensive, and Critical.  In this post I shall look at the first of theses, the “Constructive Task,” and leave the others for next time.

The Constructive Task

Systematic Theology derives its constructs from the pages of Scripture.  Individual doctrines are formulated through the weighing and comparing of the verses which speak to a particular truth, with preference being given to the more detailed and clear passages.^[vii] This process will start with exegesis, since exegetical theology must precede any formulations of doctrine, or even any presentation of the teaching of any particular biblical author or division, as in biblical theology.[viii] Hermeneutics will to a large measure determine the product of exegesis, but care must be taken to ensure that theology does not predetermine interpretation by melding it to a cherished theological construct (e.g. the utter incomprehensibility of God, or, the Covenant of Grace).  Too, exegesis will be stifled in its task if a premature search is made of an isolated text for its theological yield.[ix] Theology must wait its turn if it is to do its job responsibly.[x]

The proper way to advance is to employ a straight-forward hermeneutic which guides the exegesis as it digs out what each passage is saying in its context.  Only then can any universal applications or underlying principles be identified.[xi] I believe this hermeneutic can be in large part derived from the Scriptures themselves, especially from the necessity of interpreting the biblical covenants (which in turn direct the interpretation of the rest of the Bible) in their plain sense.

As systematic theology “involves the integration of biblical thought” it is important to try to show the relationships between the different doctrines so as to form a “fully-integrated system.”  Moreover, where narrative is employed to convey truth, as it frequently is in Scripture, there is no need to construct a narrative theology (although such attempts are, I think valid, and can be very interesting[xii]), since, as Kenneth Kantzer observes, “Systematic theology simply pulls together all the narrative theology, piece by piece as it is set forth in Scripture, so that we have in purview the whole of the relevant narrative pieces pertinent to the immediate question we are facing in life.”[xiii]

[ii] Douglas Vickers, Cornelius Van Til and the Theologian’s Theological Stance, (Cross Publishing of Delaware, n.d.).

[iii] Reference should also be made to Montgomery’s assertion that theology should adopt the methods of abduction wherein theology models contemporary science in proposing only tentative formulations.  See John Warwick Montgomery, “The Theologian’s Craft,” in his The Suicide of Christian Theology, (Minneapolis, MN: Bethany Fellowship Inc., 1975).

[iv] Richard Lints, The Fabric of Theology: A Prolegomenon to Evangelical Theology, Grand Rapids: Eerdmans, 1993, 183.

[v] Cornelius Van Til, Introduction to Systematic Theology, Phillipsburg, N.J.: P & R, 1982.

^[vi] Morton H. Smith, Systematic Theology, Greenville, SC: GPTS Press, 1994, I. 23-24.

^[vii] Millard Erickson, Christian Theology, Grand Rapids: Baker, 2nd ed., 2002, 69.

[viii] Kenneth A. Kantzer, “A Systematic Biblical Dogmatics: What Is It and How Is It To Be Done?” in John D Woodbridge,. and Thomas Edward McComiskey, eds., Doing Theology in Today’s World, Grand Rapids: Zondervan, 1991, 463-466.

[ix] This is a danger of what is referred to as “categorical” teaching as it is sometimes practiced by followers of R. B. Thieme.

[x] Kantzer, 469.

[xi] Ibid, 470.

[xii] This is certainly true of Gabriel Fackre’s two-volume The Christian Story, (Grand Rapids: Eerdmans, 1984, 1987). Fackre attempts to utilize narrative as his theological motif.

[xiii] Kantzer, 472.