Systematic Theology Introduction (16): Paradigm Shifts in Systematic Theology [1]

Systematic Theology involves the construction of paradigms—patterns or frameworks—for how we coherently speak about God. These paradigms may be changeable.

Systematic Theology Introduction (15): "An important distinction between science and religion"

There is a certain real sense in which Systematic Theology is a science. There is another sense in which Theology must be distinguished from all sciences, as Herman Bavinck notes [his use of "religion" here being essentially the same with our consideration of "Theology"]:

“An important distinction between science and religion is that the first can be satisfied with human certainty but the latter demands nothing less than divine certainty. The object of faith must be the wholly reliable, infallible, eternal truth so that we can count on it in life and death, for time and eternity. In most earthly matters we can tolerate lesser or greater degrees of probability. But in religion, which in its deepest ground always concerns man's eternal salvation, total certainty is an indispensable requirement. The basis of our hope for eternity cannot be a human word, a result of scientific inquiry, an ideal shaped by our imagination, or a proposition built on human reasoning, for all these are shaky and fallible. They cannot support the building of our hope, for soon it would collapse into ruin. Faith— religious faith—can by its very nature rest only on a word, a promise from God, on something that proceeds from His mouth and is revealed to man either naturally or supernaturally.” [Herman Bavinck, The Certainty of Faith (Ontario: Paideia Press, 1980), 51. Emphasis added. This was originally published to this blog on 10/10/18.]

Systematic Theology Introduction (14): Charles Spurgeon on Theology as the "Highest Science"

From a preface to “The Immutability of God,” a sermon by C. H. Spurgeon, preached on January 7, 1855:

It has been said by some one that "the proper study of mankind is man." I will not oppose the idea, but I believe it is equally true that the proper study of God's elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father. There is something exceedingly improving to the mind in a contemplation of the Divinity. It is a subject so vast, that all our thoughts are lost in its immensity; so deep, that our pride is drowned in its infinity. Other subjects we can compass and grapple with; in them we feel a kind of self-content, and go our way with the thought, "Behold I am wise." But when we come to this master-science, finding that our plumb-line cannot sound its depth, and that our eagle eye cannot see its height, we turn away with the thought, that vain man would be wise, but he is like a wild ass's colt; and with the solemn exclamation, "I am but of yesterday, and know nothing." No subject of contemplation will tend more to humble the mind, than thoughts of God. We shall be obliged to feel—

"Great God, how infinite art thou,

What worthless worms are we!"

But while the subject humbles the mind it also expands it. He who often thinks of God, will have a larger mind than the man who simply plods around this narrow globe. He may be a naturalist, boasting of his ability to dissect a beetle, anatomize a fly, or arrange insects and animals in classes with well nigh unutterable names; he may be a geologist, able to discourse of the megatherium and the plesiosaurus, and all kinds of extinct animals; he may imagine that his science, whatever it is, ennobles and enlarges his mind. I dare say it does, but after all, the most excellent study for expanding the soul, is the science of Christ, and him crucified, and the knowledge of the Godhead in the glorious Trinity. Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity. And, whilst humbling and expanding, this subject is eminently consolatory. Oh, there is, in contemplating Christ, a balm for every wound; in musing on the Father, there is a quietus for every grief; and in the influence of the Holy Ghost, there is a balsam for every sore. Would you lose your sorrows? Would you drown your cares? Then go, plunge yourself in the Godhead's deepest sea; be lost in his immensity; and you shall come forth as from a couch of rest, refreshed and invigorated. I know nothing which can so comfort the soul; so calm the swelling billows of grief and sorrow; so speak peace to the winds of trial, as a devout musing upon the subject of the Godhead.

The full sermon can be found here: https://www.spurgeon.org/resource-library/sermons/the-immutability-of-god#flipbook/

[Thanks to Jordan Hattaway, on the Reformed Baptist Fellowship and Theology Forum, who brought this to my attention. This was originally published to this blog on October 8, 2018.]

Systematic Theology Introduction (13b): Systematic Theology as the Queen of the Sciences [2]

Tools from other sciences (such as logic, literary analysis, etc.) should be employed in the service of learning about who God is.

Systematic Theology Introduction (13a): Systematic Theology as the Queen of the Sciences [1]

“I take Theology to be the Queen of the Sciences, the highest science—that is to say, the highest area of knowledge—not that we [theologians] have the most knowledge, but that we’re studying the most worthy object of knowledge.” – James Dolezal

 

- Truth about God should inform how we study all other areas of knowledge, with all intellectual pursuits being directed to God’s glory.