What's the Point of Systematic Theology, Anyway?*
The systematic theologian “attempts to set in order and demonstrate the coherence of the [Christian] theology” (https://en.wikipedia.org/wiki/Systematic_theology). Functionally, the two primary applications of systematic theology in the activity of the local congregation are catechesis and evangelism. However, what evangelical systematic theology does theologically, is an entirely different category.
Historically, systematic theology has served as an extended treatment of the doctrinal tenets found in the Nicene Creed. Therefore, the first and most foundational of Christian doctrine is “I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible” (https://en.wikipedia.org/wiki/English_versions_of_the_Nicene_Creed#1988_ecumenical_version_(ELLC)). We affirm God’s omnipotence as the source and sustenance of all creation, in accordance with the Scriptures. His sovereignty is the greatest assurance of our salvation and the sure foundation on which our hope rests (John 10:28).
While these divine attributes are objects of gratitude for the Christian believer, it is precisely because of God’s power and authority sinners’ rebel against any sovereignty that is not their own. However, even the faithful occasionally question the saving power of God or whether he is truly in control of his creation or not. For example, one of the systematic theologian’s most important tasks is to biblically, logically, and theologically explain the problem of evil despite God’s self-revelation as an omnipotent and sovereign Creator.
Over the centuries, systematic theologians have divided God’s self-revelation to humanity into two categories: general revelation and special revelation. Although different terms are sometimes used, the former refers to learning about God through the study of creation. Traditionally called natural theology, philosophical observation as well as disciplined scientific study do indeed provide a window into the divine life of the Trinity, albeit it one tinted with the fallen nature of our vision.
Scripture alone stands as the one infallible source of divine revelation, although the interpretation of Scripture is subject to error. Perhaps the greatest blessing of general revelation is that is provides an objective lens with which the naked words of Scripture may be viewed. Historical, biological, and scientific modes of God’s self-revelation are vitally important in correcting false interpretations of the true Word of God.
Central to any evangelical systematic theology is the doctrine of the Trinity. First, the Trinity functions as the greatest example of how we are to live in harmony with others as well as within ourselves. Second, the Trinity provides us with an understanding of God’s self-revelation in Scripture that functions as the basis of our corporate worship and personal prayer life. Third, the doctrine of the Trinity is both instructive for Christians in forming a biblical and historically consistent doctrine of God (i.e. theology proper) as well as corrective for non-believers in distinguishing the Christian faith from all others.
It is life-giving to know that I am created in the image of God, to know that I am not a cosmic accident but the intentional reflection of a divine Creator (Genesis 1:26-28). Given recent events in American politics, I have a hard time seeing the imago Dei in those individuals who hoard this image for themselves and in the name of Christian religion, believe their race to make them superior to others. I must remind myself that beneath their racist hatred, no matter how deeply buried it may be, the most vile, wicked, and despicable racists are just while not reflecting the likeness of God, yet still are made in his image. This is exactly why Jesus taught that it is not enough to be born but that we must be born again. Only love, not hate, can accomplish this.
Despite the Jewish messianic expectations of a conquering king, the nature of Christ’s prophesied work was that of a suffering servant (cf. Isaiah 53). Not only did he refrain from sin so that he could die without guilt, but in his resurrection and ascension back to God the Father, “he bore the sin of many, and makes intercession for the transgressors.” (Isaiah 53:12c).
When I think of the ascendant Christ’s intercession for us, I see nothing less that the logical extension of Christ’s intercessory ministry as it began in John 17 (cf. Hebrews 7:23-28). As our High Priest, Bishop, and Shepherd of our souls, Christ’s intercession is instrumental in working out the salvation he obtained for us at the cross (Ortlund, G. 2019. Theological Retrieval for Evangelicals: Why We Need Our Past to Have a Future. Wheaton, IL: Crossway). Perhaps most importantly, the assurance of Christ’s never-ending intercession for us leads us realize it is “…indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens” (Hebrews 7:26). Furthermore, the comfort we enjoy concerning Christ's intercession is undoubtedly the co-labor of the third Person of the Trinity, the Holy Spirit.
Not only as a matter of orthodox evangelical doctrine, but principally as a matter of proper worship, it is vitally important to understand the Holy Spirit as a “person,” however imperfect the analogy might be. In my own scholarly opinion, the key characteristic behind the “personhood” of the Holy Spirit is sentience. That is, the Holy Spirit thinks, feels, speaks, and expresses himself just as any other free-willed individual would be expected to. However, as the Spirit of the living God and not mere mortals, this is precisely where the analogy begins to break down. From a strictly scientific view, I believe it would be better to think of the Holy Spirit as the sentient (i.e. “living”) energy that both transcends and inhabits the entire created order generally and the believer particularly. Coupled with the biblical fact of the imago Dei, this realization that the God of the universe willing resides on the inside of us infuses our lives with worship, adoration, and praise.
So, it turns out that the chief end of systematic theology is ultimately the exact same chief end of human existence. In the enduring words of the Westminster Shorter Catechism, "Man’s [sic] chief end is to glorify God and to enjoy Him forever." And that, is the point of systematic theology.
* Written for PhD in Theology Studies. All Rights Reserved. Abraham David Parker, PhD ©
