Introduction
Someone’s understanding of God and attitude
towards Him are the determining factors in guiding both life and character of
the person. This implies that serious
thinking about Christian beliefs and the attempt to express them in an ordered form
is together distinct from real Christianity. The serious study of doctrine is
both supreme privilege and inescapable duty.
In this study,
the hope of finding a right understanding of God is what we aim. The right
attitude toward God may be found in an open mind, a seeking heart, and an
obedient will.
Definition
The term theology is derived from two Greek words --: theos –
God, logos – a discourse, and originally signified a discourse about God. The
ancient Greeks used the word in its literal sense, and hence applied the term
theologoi or theologians, to those who wrote the history of the gods and their
exploits. Pherecydes is the first whose work was entitled theologia or theology.
Aristotle applied the term theology to his highest or first philosophy.
Orpheus, Homer and Hesiod applied their poetic inspiration song of the gods and
divine things. They were all known as theologoi or theologians.
Theology
literally means the science of God or more fully, ‘thought and speech which
issue from a knowledge of God’. It applied to scientific investigations of real
or supposed sacred persons, things or relations.
Science: A science is a body of systematized knowledge. Such knowledge is
gathered by carefully observing and measuring events. The things and events
observed are systematized in various ways, but mainly by classifying them into
categories and establishing general laws or principles that describe and
predict them as accurately as possible.
Christian
theology or systematic theology is the systematic presentation of the doctrines
of the Christian faith. Systematic means based on a regular plan or fixed
method; though.
People and
various authors take theology as the “queen of the sciences”. And systematic
theology is taken as the crown of the sciences.
Therefore
theology is defined as the study of God and everything that concerns creatures.
It is also the study of all Christian doctrines, not only specific doctrine of
God, but all the doctrines that deal with the relationship God sustains with
all the universe world or cosmos.
Theology is
the science of god and His work and the systematic theology is the
systematizing of the finding of that science. Systematic makes for orderly
procedure, series, orderly plan in which theology should be studied.
History defined
The English word
“History” came from the Greek word “Histonia”, which is derived from the Greek
verb “Histereo”. This word was used by the Altic Greek and originally meant to
learn by inquiry or investigation.
It denoted the
activities of someone seeking knowledge. The similar inquiry or investigation
was made by Paul (Gal. 1:8) when he went to Jerusalem to see Peter concerning
what (he) Paul was preaching, whether it is so with Peter’s own. Like any true
historian, Paul sought to learn about Christianity by a process of inquiry.
Similar statement was also made by Dr. Luke who wrote both St Luke and Acts of
the Apostles (Luke 1:1-3).
Later, the
Greeks subsequently began to use the word “historikos” for history. It differed
from the word “historia” in that it indicated the process by which the record
is made. The former meaning – history as product – is the most used by modern
historians.
The German
noun “geschiclate”, has a form of verb geschedem, which means to happen, refers
to history as an event happening rather than history as a process or product.
From the
foregoing explanation, “it becomes clear that the word “history” refers to events,
documents, process, or product. The historians study the sources to ascertain
the facts of the events, its process, and the account of those facts in history
as product. History as an event is absolute and cannot be changed once it has
happened, but history as sources, process and product is relative and subject
to change.
Therefore History may be defined as
the interpreted record of socially significant human past, based upon organized
data collected by the scientific method from archaeological literary or living
sources. History may further be defined as a branch of knowledge dealing with
past events. It is an orderly description of past events, a story or account of
past events, and peoples arranged in a systematic order of their occurrence, so
as to show where possible, how one thing helped to lead to another. History is
also defined as a science which researches out, represents and investigates the
socially significant activities of man in their casual relations as conditioned
by time and place.
History as a science
Scientists use two notable methods in
their scientific analysis. There are (i) empirical, (ii) observation. Empirical
refers to the scientific method of gathering facts or data, testing in the
laboratory before postulating for hypothesis and when generally accepted it
becomes a law. Observation is the careful observing of events which cannot be analyzed
in the scientific laboratory. Here, the scientific element of history refers to
the use of the scientific work of the archeologists who make use of available information
from the material remains of the past which they have excavated. The philosophical
element deals with the meaning of history once, the facts have been ascertained.
The artistic element has to do with the literary presentation of the facts.
Divisions of theology
The whole field of theology may be broadly divided into two
namely: (1) Christian theology (2) ethnic theology. By ethnic theology is meant
the teaching embraced in the non Christian religion as opposed to the revelation
of God in Christ. Non Christian people, whether crude or cultured, have their
doctrines of God or of the gods, and of things which they regard as sacred. These
must be classified as theologies. To Christians, the value of this ethnic
theology is chiefly illustrative, setting forth as it does the outstanding and fundamental
differences between Christianity and paganism.
Bt this
contrast, Christianity is seen to be, not merely a religion which has attained
to a higher scale in natural development, but one which is unique in that it is
a revelation from God to man, rather than an origination from man in his state
of barbarism. It does, however, have this exegetical value, for the great
doctrines of Christianity will be seen in a clearer light when placed side by
side with deformities of heathenism. Other divisions more popular and known to older theologians
than at the present time are (a) natural theology and (b) revealed theology.
Natural theology draws its sources from the facts of nature including the
exercise of reason and the illumination of conscience revealed theology finds
its sources in the Holy Scriptures as the authoritative revelation of God to
man. Christian theology does not regard revealed theology as in an opposition
to natural theology but supplementary to it. It regard it as gathering up the
primary revelation of God through nature and the constitution of man, into the
higher and perfect personal revelation of God in Christ.
THE IDEA AND RELATION OF THEOLOGY
Christian
theology as a didactic or positive science is usually made to confirm to the
form main divisions such as (a) biblical or exegetical (b) historical (c)
systematic and (d) practical theology. Many scholars followed these fourfold
divisions.
But Schleiermacher arranged his material
in three divisions namely (a) philosophical (b) historical and (c) practical,
that is the root, the trunk and the grown. Others have it in five divisions
such as (a) Exegetical (b) historical (c) apologetic (d) systematic and (e)
practical. A man called cave in file introduction arranged his material in six divisions
namely;
a. Natural Theology
b. Ethnic theology
c. Biblical theology
d. Ecclesiatical theology
e. Comparative theology and
f. Pastoral or (practical) theology.
Danz
attempted still another arrangement making a twofold division
i.
That
which pertain to religion, and (ii) that which pertains to the church. With
fresh impetus given to historical studies during the middle and latter part of
the nineteenth century, an attempt was made to place Historical Theology in
advance of the Biblical or Exegetical Theology as formerly accepted. Kienlen and
pelt adapted a threefold division into (a) Historical, including exegetical,
(b) Systematic Theology and (c) Practical Theology.
Against this, two main objections may
be urged: first, since Christian Theology draws its sources largely from the
scriptures as revealed truth, its beginnings should coincide with that fact,
and therefore be found in a thorough and systematic study of the documents in
which this revelation is recorded. This is Exegetical Theology. Protestant
Theology which is based so emphatically upon the bible as the word of God
cannot but establish Exegetical Theology as a separate and distinct division,
assigning to the scriptures a sufficient and unrestricted position in the realm
of Theological thought. Without this, theology may become philosophical and
barren, never
Biblical and
vital. Second, we must bear in mind that there is one law of development which
is [peculiar to the scriptures. The law of progressive revelation, and closely
alhed to it another law which governs the systematization of the truths
revealed. Exegetical Theology must take into account this historical progression,
and the recorded events of sacred history, therefore, become the basis of the
revealed truths set forth in sacred history gives us Biblical Theology. Thus,
there is given us by this process a clear idea of the connection which,
beginning in Exegetical Theology, traces the progress of historical development
down to own times by means of Historical Theology, combines the truths thus
given into a mental picture of orderly arrangement as found in systematic
Theology, and from this makes the necessary deductions which practical
Theology, offer s for converting theory into practice Christian Theology,
therefore, becomes an organism of truth.
Theology which is now commonly
divided into four sections as discussed above, are as follows;
1. Exegetical Theology: From the word exegesis you get
exegetical. It simply means the exposition of scriptures. It is occupied with
the study of Biblical texts and such related subjects that help in the
restoration, orientation, illustration and interpretation of that text. It
includes in the study of Biblical languages, Biblical Archaeologies, Biblical Introduction,
Biblical Hermeneutics and Biblical Theology.
A DETAIL SCOPE OF EXEGETICAL THEOLOGY; If the fact
(1)That there is a God, and (2) that he has spoken, be
established, it remains to answer the question, “What has God said?” Exegetical
Theology is the general title of that department of the scriptures as the word
of God, recorded in human language, and transmitted to us through human
channels; and in order to this, interpretation aims together and organize all
that knowledge which is necessarily introductory there to.
This includes the answer
to two main questions (1) What books form the canon, and what were the exact
words of which the original autographs of the writers of these several books
consisted, and (2) What do those divine words, so ascertained mean.
The answers to all questions preliminary to
actual interpretation, come under the head of introduction, and this is divided
(1) into General Introduction, presenting all that information, preliminary to
interpretation, which stands related in
common to the Bible as a whole, or to each Testament as a whole and (2)
into special introduction, which includes all necessary preparation for the interpretation
of each book of the Bible in detail.
A GENERAL
INTERODUCTION;
This includes first, the Higher
criticism or the canvass of the extent evidences of all kinds establishing the
authenticity and geniuses of each book in the sacred canon.
Second, the criticism of the text,
which, from comparison of the best ancient manuscripts and versions, from
internal evidence, and by means of a critical history of the text from its first
appearance to the present, seeks to determine the ipsissima verba of the original
autographs of the inspired writes.
The third, Biblical philology which is the science
of the nature and growth of words, language, or a particular language. This
answers the questions. Why Hebrew and Greek? What are the special
characteristics of the dialect s of those languages actually used, and their
relation to the families of language to which they belong? And what were the
special characteristics of dialect, style etc, of the sacred writers individually.
The fourth is the Biblical
Archaeology, which includes the physical and political geography of Bible lands
during the course of Bible history, and determining the physical, ethnological,
social, political, and religious conditions of the people among whom the
scriptures originated, together with an account of their customs and
institutions, and of the relation of these to those of their ancestors and of
their contemporaries.
Archaeology means the study of the
buried remains of ancient time, such as houses, pots, tools and weapons.
Ethnology is the science of the different races of man.
2.
Historical Theology
This traces the history
of God’s people in the Bible and of the church since the time of Christ even
till now. It deals with the origin, development and spread of the true religion
and also its doctrine, organizations and practices. It includes history of
missions, history of doctrine and the history of creeds (beliefs and way of
life and confessions.
A DETAIL SCOPE OF
HISTORICAL THEOLOGY
According
to the logic evolution of the whole contents of the theology sciences, the
interpretation of the letter of scripture, and the construction of the entire
system of related truths and duties revealed there in, must precede the history
of the actual development of that revelation in the life and faith of the
church . Just as the fountain must precede the stream which flows from it. Yet,
as a matter, history must precede and lay the foundation for all the rest. History
along gives us the scriptures in which our revelation is recorded, and the
means whereby the several; books and their ipsissing verba are critically
ascertained. We are indebted to the same source for our methods of
interpretation, and for their results as illustrated in the body of theological
literature accumulated in the past, also for our creeds and confessions and
records of controversies, and hence for the records preserving the order of
production and of acquisition, history comes first, while in the order of a
logical exposition of the system, history has the honour of crowning the whole
series.
DIVISION
OF HISTORICAL THEOLOGY
Historical
theology is divided into two namely
Biblical and (b) ecclesiastics. The first is derived chiefly
from inspired sources and continuing down to the close of the New Testament can
no. the latter beginning where the former ends and continuing down to the close
of the New Testament canon. The latter beginning where the former ends and
continuing to the present time.
(a)
BIBLICAL HISTORY
This
is subdivided into first, Old Testament history
Including
(i) the patriarchal, (ii) mosaic (iii) prophetical eras, together with (iv) the
history of the chosen people during the interval between the close of the old
and the opening of the New Testament.
Second subdivision is the New Testament
history which includes (i) the life of Christ (ii) the founding of the
Christian church by the apostles down to the end of the first century.
ECCLESIASTICAL HISTORY
This, as the second division of Historical Theology has
several preliminary departments of study which are essential to its prosecution
as a science.
First, it has several of the
auxiliary sciences already enumerated which must be cited as specifically
demanded in the connection. These are (1) Ancient Medieval, and Modern Geography.
(2) Chronology (3) the Antiquities of all peoples embraced in the area through
which the Church has at any period extended. (4) Statistics, exhibiting the actual condition of
the world at any particular period. (5) The entire course of General History.
The
second sources from which Ecclesiastical History is derived should be
critically investigated. (1) Monumental Sources, such as (a) buildings (b)
inscriptions, (c) coins etc. (2) Documental, which are (a) public, such as the
Acts of Councils, the briefs, decretals, and bills of Pope, the archives of
governments, and the creeds, confessions, catechisms, and liturgies of the
churches . Liturgies mean the system of worship in the church. (b) Private
documents, biographies, annals and late reports and compilations.
Third is the History of the literature of ecclesiastical
history from Eusebius to Neander, Kurtz, and Schaff. The methods which have been
and which should be followed in the arrangement of the material of Church
History.
The actual method always has been and probably always will be
a combination of the two natural methods – (a) chronological, and (b) topical.
The fundamental principle, upon which, according to Dr. M
Clintock, the materials of Church History should be arranged, is the
distinction between the life and the faith of the church. The two divisions
therefore, are, (1) History of the life of the Church, or Church History proper,
and (2) History of the thought of the Church, or Doctrine – History.
First, the History of the life of the Church deals with
persons, communities, and events, and should be treated according to the
ordinary methods of historical composition.
Second, the History of the thought of the Church comprises:
1) patristies, or the literature of the early Christian Fathers; and Patrology or
a scientific exhibition of their doctrine.
These Fathers are grouped under three heads – (a)
Apostolical, (b) Ante-Nicene, and (c) Post-Nicene, , terminating with Gregory
the Great among the Latins – AD 604, and with John of Damascus among the Greek
– AD 754. The study involves the discussion of (a) the proper use of these
Fathers, and their legitimate authority in modern controversies; (b) a full
history of the literature, and of the
principle editions of their works; and (c ) the meaning, value and doctrine of
each individual Father separately.
(2)
Christian Archaeology, which treats of the usage, working discipline of the
early Church, and the history of Christian worship, art, architecture, poetry,
painting, music etc.
(3) Doctrine
– History, or the critical history of the
and development of each element of the doctrinal system of the church, or of
any of its historical branches, with an account of all the heretical forms of
doctrine from which the truth has been separated, and the history of all the
controversies by means of which the elimination has been effected. This will of
course, be accompanied with critical history of the entire literature of
Doctrine – History, of the principles recognized, the methods pursued, and the
works produced.
(4) Symbolic,
which involves (a) the scientific determination of the necessity for and uses
of public creeds and confessions. (b) The history of the occasions, of the
actual genesis, and subsequent reception, authority, and influence of each of
the doctrinal contents of each creed, and of each group of creeds separately,
and (d) comparatively Symbolics, or the comparative study of all the
confessions of the church, and thence a systemic exhibition of all their
respective points of agreement and of contrast.
Post a Comment