SYSTEMATIC

THEOLOGY I
Introduction

Shiera Mae B. Puguon

BETHESDA SCHOOL OF THEOLOGY

I. What is Systematic Theology?

A SUMMARIZED DEFINITION

“Systematic” refers to something being put into a system. Systematic theology is,
therefore, the division of theology into systems that explain its various areas. For
example, many books of the Bible give information about the angels. Not one book
gives all the information about the angels. Systematic theology takes all the
information about angels from all the books of the Bible and organizes it into a
system called angelology. That is what systematic theology is all about—organizing
the teachings of the Bible into categorical systems.

In addition to systematic theology, there are other ways that theology can be
divided.

-Biblical theology is the study of a certain book (or books) of the Bible and
emphasizing the different aspects of theology it focuses on. For example, the Gospel
of John is very Christological since it focuses so much on the deity of Christ (John
1:1, 14; 8:58; 10:30; 20:28).

-Historical theology is the study of doctrines and how they have developed over the
centuries of the Christian church.

-Dogmatic theology is the study of the doctrines of certain Christian groups that have
systematized doctrine—for example, Calvinistic theology and dispensational
theology.

-Contemporary theology is the study of doctrines that have developed or come into
focus in recent times. No matter what method of theology is studied, what is
important is that theology is studied.
 10 THINGS YOU SHOULD KNOW ABOUT SYSTEMATIC THEOLOGY

1. Systematic theology exists because the God who knows and loves himself in the bliss of the
Trinity is pleased to make himself an object of creaturely knowledge and love through Holy
Scripture.

Theology in its essence is “wisdom”—a knowledge that is ordered to love (practical wisdom),
and a love that rests in knowledge (contemplative wisdom). More specifically, theology is
wisdom about God and all things in relation to God.

This wisdom exists first and foremost in God: God knows and loves himself in the bliss of his
triune life as Father, Son, and Holy Spirit (Matt. 11:27; 1 Cor. 2:10–11). This wisdom exists
secondarily and derivatively in creatures because God is pleased to make us happy by making us
friends in the knowledge and love of himself (John 10:14–15; 15:15; 17:3; 1 Cor. 2:12).

Though not the only source for the knowledge and love of God (see Psalm 19; Rom 1-2), holy
Scripture is the supreme source for the knowledge and love of God in this life (see 2 Peter 1:16–
21). Therefore holy Scripture is the supreme source and norm for the “systematic” study of
theology.

2. Systematic theology is a way of studying the Bible that attends to the full scope of biblical
teaching.

As a discipline devoted to studying and teaching holy Scripture, systematic theology seeks to
give heed to the full scope of biblical teaching. Systematic theology does not content itself to
focus upon a single biblical author—say, Isaiah or Paul—or a single biblical theme—say, the
doctrine of justification. Systematic theology is a discipline that devotes itself to “the whole
counsel of God” (Acts 20:27).

The only way the church truly submits to the Bible’s doctrinal and moral teaching is by
submitting to the full scope of the Bible’s doctrinal and moral teaching. Failure to attend to the
whole counsel of God “leads to one-sidedness and error in theology and pathology in the
religious life” (Herman Bavinck).

3. Systematic theology is a way of studying the Bible that attends to the unity of biblical
teaching.

Because God is the primary author of holy Scripture (2 Tim. 3:16), and because God is a God of
truth (Titus 1:2), systematic theology seeks to discern the unity, harmony, and beauty of biblical
teaching. Systematic theology seeks to coordinate the teaching of various biblical authors across
various redemptive-historical epochs and literary genres, and across the Bible’s two testaments,
in a way that does not mute or flatten the diversity of biblical teaching but allows it to shine forth
in its multisplendored richness.
Furthermore, systematic theology seeks to coordinate the teaching of holy Scripture with that
which may be learned outside of holy Scripture through general revelation, recognizing that,
because the Bible is the supreme source of wisdom about God, it plays the role of adjudicator
and judge in relation to all lesser sources of wisdom about God.

4. Systematic theology is a way of studying the Bible that attends to the proportions of biblical
teaching.

While systematic theology is a “comprehensive science,” treating God and all things in relation
to God, John Webster reminds us that systematic theology is not “a science of everything about
everything.” The Bible emphasizes certain things and says very little about other things. The
Bible has matters of “first importance” (1 Cor. 15:3) and matters of secondary importance (Matt.
23:23).

Systematic theology cannot afford to neglect matters of primary or secondary importance (Matt.
23:23). But it must seek to reflect the Bible’s own emphases and priorities in its attention to and
presentation of biblical teaching.

5. Systematic theology is a way of studying the Bible that attends to the relationships of biblical
teaching.

Systematic theology’s concern with the Bible’s doctrinal and moral teaching includes a concern
to grasp the connections or relationships between the Bible’s various doctrinal and moral
teachings. Systematic theology seeks not only to understand what the Bible says about
“salvation” or “good works.” It also seeks to understand the relationship between “salvation” and
“good works” (Eph. 2:8–10). Confusion about the relationships between various doctrines
inevitably leads to confusion about the doctrines themselves. The supreme relationship that
systematic theology considers is the relationship between God and everything else.

God’s theology—his wisdom regarding himself and all things in relation to himself—is simple
and eternal.

6. A well-ordered system of theology is governed, primarily, by a God-centered organizing

principle.

The doctrine of God is the primary doctrine to which systematic theology devotes its attention
and to which systematic theology seeks to relate all other doctrines. Systematic theology is God-
centered biblical interpretation.

Systematic theology, in this regard, adopts a disciplinary protocol that corresponds to the nature
of reality: “all things,” the Apostle Paul instructs us, are “from him and through him and to him”
(Rom. 11:36). Systematic theology does not pretend to grasp anything unless it can grasp it in
relation to God as Alpha and Omega.
The doctrine of God is therefore not simply the first doctrine in a series of doctrines in
systematic theology. The doctrine of God directly informs every topic within a well-ordered
system of theology. There is a sense in which every doctrine in systematic theology is part of the
doctrine of God. Systematic theology is not so much about creation, providence, salvation, and
consummation as it is about God creating, God providentially governing, God saving, and God
consummating creation to be the temple of his triune glory. Systematic theology “describes for
us God, always God, from beginning to end—God in his being, God in his creation, God against
sin, God in Christ, God breaking down all resistance through the Holy Spirit and guiding the
whole of creation back to the objective he decreed for it: the glory of his name” (Herman
Bavinck).

7. A well-ordered system of theology is governed, secondarily, by a historical or dramatic

organizing principle.

Because systematic theology is concerned with God, it is also concerned with the works of God.
“Great are the works of the Lord, studied by all who delight in them” (Ps. 111:2). Systematic
theology follows the course of God’s works from his creation of all things out of nothing,
through his providential government and care of all things, to his redemption and perfection of
creation through the incarnation of the Son and the outpouring of the Spirit.

In its task of tracing the course of God’s works in nature, grace, and glory, systematic theology
follows a historical or dramatic organizing principle. Within a well-ordered system of theology,
each doctrine is not only traced to God as its author and end. Each doctrine is also coordinated
with other doctrines on a dramatic-historical axis from creation to the consummation of the
kingdom of God. Systematic theology is God-centered, redemptive-historical biblical
interpretation.

This new study Bible was created by a team of 26 contributors to help readers see how Christian
beliefs are rooted in God’s Word, featuring over 400 short in-text doctrinal summaries
connecting Christian beliefs to specific Bible passages and 25 longer articles explaining
important theological topics in greater depth.

8. Systematic theology’s necessary interest in historical theology is more than mere historical
interest.

God’s theology—his wisdom regarding himself and all things in relation to himself—is simple
and eternal. Our theology—our wisdom regarding God and all things in relation to God—is
social and historical. One generation commends God’s works to another, and declares his mighty
acts (Ps. 145:4).

For this reason, systematic theology has a necessary interest in historical theology, the study of
theology as taught and transmitted through time. Systematic theology cares about the early
fathers of the church and the creeds which are the fruit of their ecclesiastical labors. Systematic
theology cares about the medieval doctors of the church and the various ways in which by faith
they sought to understand the mysteries that God has revealed in his Word. Systematic theology
cares about the Protestant Reformation and its confessions and about Protestant orthodoxy and
its magnificent systems of doctrinal and moral theology. And systematic theology cares about the
Enlightenment and its aftermath, with which it is still coming to grips.

In each instance, systematic theology’s interest in historical theology is not merely a matter of
historical interest. Systematic theology’s task is primarily prescriptive rather than descriptive. It
is concerned with teaching what the church must believe and do, not simply what the church has
believed and done. However, because the church is a social and historical reality, and because
the history of theology is also the history of biblical interpretation (Gerhard Ebeling), systematic
theology cannot teach what the church must believe and do unless it attends to what the church
has believed and done.

The church cannot know what it must confess in our day and age on the basis of holy Scripture
unless it knows what the church has confessed in other days and other ages on the basis of holy
Scripture.

9. Systematic theology serves practical ends.

The systematic study of God and God’s works as revealed in holy Scripture serves a number of
practical ends. By providing a summary form of scriptural teaching, systematic theology makes
us better readers of holy Scripture (recall John Calvin’s stated purpose in writing his Institutes of
the Christian Religion).

Furthermore, by teaching us to contemplate God and all things in relation to God, systematic
theology furnishes the Christian mind with principles for action. Systematic theology informs
our faith, teaching us to apprehend God and all things as they really are and to receive all things
as gifts from God’s fatherly hand. Systematic theology informs our hope, teaching us to
anticipate the fulfillment of God’s eternal kingdom in accordance with God’s promise. And
systematic theology informs our love: directing faith and hope to their object in God, we find a
light to navigate our path out of the misery of Adam’s race into the bliss of Jesus’s eternal
kingdom and to awaken fitting forms of devotion, adoration, and admiration for God, neighbor,
and world.

10. Systematic theology also serves contemplative ends and thereby prepares us for our chief
end, which is to glorify God and enjoy him forever.

Though systematic theology serves a number of practical ends, systematic theology’s ends are
not exclusively practical. Systematic theology also serves contemplative ends.
As a species of practical wisdom, systematic theology directs love to prudential action in the
world. As a species of contemplative wisdom, systematic theology directs love to its supreme
and final resting place in the knowledge of God: “This is eternal life, that they may know you,
the only true God, and Jesus Christ whom you have sent” (John 17:3). By teaching us to
contemplate God and all things in relation to God, systematic theology teaches us to trace all
things from, through, and to God, enabling us to give him all the glory (Rom. 11:36), and it
directs us to the one in whom alone our thirst for happiness is quenched (Ps. 42:1–2; John 6:35).
Systematic theology thus assists us in realizing the chief end of man, which is to glorify God and
enjoy him forever.

II. Why is Systematic Theology Important?

Studying theology is one of most important things we can do, since there is
a relationship between what we believe and how we live.
The Bible speaks of doctrine that accords with godliness. For example, Paul
encourages the Ephesian Christians to grow up into Christ so they won’t be tossed by
every wind of doctrine, but will have stability and grow into maturity (Eph. 4:14).

On the other hand, if false teaching comes into the church—if people lose sight of
true theology—then it can be harmful and turn people away from the faith. Paul
warned the elders at the church in Ephesus:

For I have not hesitated to proclaim to you the whole will of God. Keep watch
over yourselves and all the flock of which the Holy Spirit has made you overseers. Be
shepherds of the church of God, which he bought with his own blood. I know that
after I leave, savage wolves will come in among you and will not spare the flock.
Even from your own number men will arise and distort the truth in order to draw
away disciples after them. (Acts 20:27–30)

Paul warns that false doctrine would come from believers within the church who
adopt wrong teachings and are destructive in their influence. Damage comes from
neglecting theology and allowing churches and organizations to stray into false
teaching about the truths of God’s Word.

Studying systematic theology is important. We should do it with intentionality and

purpose.

III. How to do Systematic Theology?

a. Studying Systematic Theology

Here are five ways we should approach systematic theology:

1. With prayer.
We should imitate the psalmist, who prays, “Open my eyes, that I may behold
wondrous things out of your law” (Ps. 119:18).

2. With humility.
Both Peter and James say God resists the proud and gives grace to the humble.
Of those two categories of people, I think we all want to be among those to whom
God gives grace.

A word of caution is appropriate: Be careful when you talk with others about
theological topics, that you don’t let your temper run wild. That isn’t the way God
wants us to talk about him:

The wisdom from above is pure, peaceable, gentle, open to reason, full of
mercy and good fruits, and the harvest of righteousness is sown in peace by those
who make peace. (James 3:17)

We must study systematic theology with humility and seek peace with others.

3. With reason.
Contradictions aren’t acceptable in the study of systematic theology, since
there aren’t any contradictions in the Bible. 

Psalm 119:160 says “the sum of your words is truth.” The sum—when you

put all God’s words together. There are many times we need to acknowledge
mystery, paradox, and things we can’t fully understand. But that’s different from
saying there’s a contradiction. God never asks us to believe a contradiction.

4. With help from others.

I have learned much about theology through conversations with others—in the
library, in the hallway, or in the seminary lunchroom when talking with other
students. Seek help from others as you study.

We use help from others when we read books on theology, since God has
gifted the church with teachers (1 Cor. 12:28). We can learn about him from
them.
5. With rejoicing and praise.
There should be joy in our hearts as we study these topics, and it should result
in praise to our King.

Psalm 139:17 says, “How precious to me are your thoughts, O God. How vast
is the sum of them.” The psalmist is overwhelmed with joy and praise for what
God has revealed about himself and his deeds. This should be our response as
well.

b. Teaching Systematic Theology

Here are four ways I approach it in my online course in systematic theology, and
I commend this method to students:  

1. Seek a biblical basis for doctrines.

I quote Scripture often and at length, since the Word of God alone has the
power to change minds and hearts.

2. Seek to explain the doctrines clearly.

There is no value in writing a book or teaching a course that baffles people or
is difficult to grasp. God wrote his Word so that we would understand it. There is
merit in teaching a course in which people say, “Yes, I am able to understand
this.” 

3. Seek to apply theology to life.

After reading the most theologically heavy books such as Romans, Ephesians,
or Hebrews, we could ask: Is there any application to life in those books? Yes! All
of those books have application to life and immense value for the Christian life. If
New Testament authors thought they had to include application to life when
teaching theology, then I should as well.

4. Seek to experience it for yourself.

I have worked with Zondervan Academic to create a free mini-course titled
“Introduction to the Bible: The Doctrine of Scripture.” It includes video lectures
and reading materials from the larger Systematic Theologyonline course.

REFERENCES
https://www.gotquestions.org/systematic-theology.html
https://www.thegospelcoalition.org/article/whats-systematic-theology-and-why-
bother/
https://www.crossway.org/articles/10-things-you-should-know-about-systematic-
theology/