An Introduction to Theology

Throughout this essay I will make an effort to expound on four key objectives.

Explain the nature and scope of Christian theology as a critical discipline, identifying
the main fields of Christian though;

Discuss critically the contribution of the major sources for theology: scripture,
tradition, reason, experience, culture and praxis;

Articulate several approaches to theological work and their methodologies;

Formulate and apply critical criteria for evaluating theological work;

I will attempt to illuminate with coherence and understanding the fundamental claims
relating to Christian faith. It is no overstatement to say that the foundational issue in
Christian theology deals with the nature and reach of divine revelation, characterized and
personified in Jesus Christ.

1. The nature and scope of Christian theology as a critical discipline, identifying the main
fields of Christian thought.
Christian theology has the mandate to present some relation in the churchs declaration,
confirmation and affirmation about God. Karl Barth answered the question wonderfully
when he said theology seems to signify a special science, a very special science, whose
task is to apprehend, understand and speak of God. 1
With that said we can reason that theology's nature is to understand God. Its scope as a
result is defined by the perimeters of God because unless God takes the initiative and
reveals Himself to man, it is impossible for man to discover or know God. Zophar said to Job,
Can you search out the deep things of God? Can you find out the limits of the Almighty? 2
In the same way Paul declares that the world with all its wisdom could not know God 3 and
that no man could know the things of God without the Spirit of God revealing it to him. 4
Therefore theology is cradled and supported in a relationship of revelation where the
ascendancy and initiative belongs to God, who provokes and summons the free human
response of faith and love. 5

Karl Barth, Evangelical Theology: An Introduction. Grand Rapids Michigan: Eerdmans 1963, 1996 - (pg.3)
Job 11:7. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
3
1 Corinthians 1:21. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
4
1 Corinthians 2:11-16. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
5
Vladimir Lossky, Orthodox Theology: An Introduction. St Vladimirs Seminary Press: Crestwood, New York - (pg.16)
2

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It is this revelation that comes evocatively into the realm of theology, albeit indirect,
because the Word waits for us in the words of the prophets and apostles. 6 Therefore
revelation comes as a gift from God alone that elevates theological effort, work and labour
into the arena of the holy and set apart (hagios)*
So returning to the primary question, even though there are numerous areas, arenas and
sources of theological conversation, debate and examination i.e. scripture, tradition, reason,
experience, culture and praxis, all must pass through the milieu of revelation (see
illustration on page 3). Revelation is to theological work as a hub is to a wheel, where all the
spokes of that wheel are supported, centred and turn on the central hub. Revelation is the
hub that links, connects and centres all theological thought, without it there would be no
understanding (gnosis and sophia) and theology would be relegated to an ancient,
antiquated and unoriginal ritual of no use or relevance.
The gift of revelation is a necessity because it traverses the gap that human reason alone
falls horribly short. Man being made in the image and likeness of God, has within himself
certain faculties which enable him to receive revelation from God. 8 These faculties set man
apart from the irrational creatures made by God. Man is superior to animals, in that he is
endowed with a will, intelligence, conscience and a spirit which can know and worship God.
However, when man fell so did these faculties. Though he partook of the tree of knowledge
of good and evil he fell into a state of spiritual ignorance and darkness. 9 In the Fall, man
became totally depraved in spirit, soul and body. His mind, reason and understanding
became darkened. He was alienated from the life of God and became an enemy of God in
his mind by wicked works. 10 The fact that man is a created but fallen being indicates his
need of a revelation of God and by God. Subsequently the gift of revelation accomplishes
two fundamental truths:
a) It preserves the worthiness, majesty and all-powerful magnificence of Yahweh and
the history of Emmanuel.
b) It also emphasizes and underlines the hopelessness and ridiculousness of this life
and all understanding (gnosis and sophia) without His gift of revelation.

Karl Barth, Against the Stream: Shorther Post-War Writings 1946-52 SCM Press Ltd - (pg.220)
If we assimilate Karl Barths reflections on the task of the theologian and of theological work in his book Evangelical
Theology: An Introduction.
8
Genesis 1:26. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
9
Genesis 3:7. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
10
Ephesians 4:17-8; Colossians 1:21; Genesis 3:1-6. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
*

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Illustration developed from the teachings and material of Dr Stephen Curkpatrick Introduction to Theology, CCTC 2011

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2. Critical contribution of the major sources of theology: revelation, scripture, tradition,

reason, experience, culture, and praxis.
Each and every one of these foundations work to characterize theology and the range of
conversations that reflect on the Christian faith.
a) Revelation is a word otherwise spoken it is a word that waits for us in the words of
the prophets and apostles and is different to all the words that mankind uses to
explain and control their humanity. It is a word that address and speaks to our very
subsistence and being. Revelation is a word that is wholly outside of our ingenuity
and mediation and given as a gift for those who have ears to hear 11 in response to
the gift.
b) Scripture is theologys vocative and most treasured foundation for heeding
revelation. It is a source of testimony and faithful relay of Gods grace and truth in
Jesus Christ and a continuous and eternal critique of any theological point of view or
source.
c) Tradition is a theological basis for navigating and framing understandings of faith
experience, memory, practice and testimony. Understanding, knowledge and
experience cannot suggest themselves without a past milieu or experience. And so
tradition is a source of all these experiences, it is the relay and configuration of
previous faithful generations and Gods juncture with them.
d) Reason is the intelligence of faith in search of discernment within the framework of
human answers. It can be of great benefit to the work of theology or it can be a
tremendous distraction; Reason is the slow and tortuous method by which these
who do not know the truth discover it. The heart has its own reason which reason
does not know. Penses (1670)
e) Experience helps to show us the distinction concerning apprehending something and
being apprehended. Experience engages by provocation the propositions of faith,
ingenuity, aptitude and the testimony to grace and truth in Jesus Christ. In this
respect experience and tradition are bedfellows because of another word that is
otherwise our own. 12
f) Culture brings with it the momentous questions of life; the horizon of death, cultural
short-sightedness, hubris and dysfunction. Culture beckons theology to apprehend
and affirm symptomatic issues of human ambition and restlessness.
g) Praxis is the putting into practice theoretically established theological knowledge or
affirmations. One of the great examples of this was the affirmation by early
Christians of the Trinity (perichoresis). Christian affirmation of God as triune gives a
relational view of reality: as human distinctiveness within creation; as vocative and
faithful in the call of Israel; in intimacy as human in Jesus Christ; as personal and
transforming in the Holy Spirit; as hope filled, anticipating God who calls to be in love
as our future. 13

11

Matthew 11:15. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
Dr Stephen Curkpatrick Introduction to Theology, CCTC 2011 (week 6, pg. 57)
13
Dr Stephen Curkpatrick Introduction to Theology, CCTC 2011 (week 7, pg. 63)
12

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3. Articulation of several approaches to theological work and their methodologies.

Theology would forfeit its object if it should cease to recount the mighty works of God, if it
should transfer its interest instead to the examination of a material God or merely godly
matters. 14 A paramount approach to theology is that of a scientist who seeks to apprehend
a specific object 15 who is guided by any number of variables and influences (known or
unknown) as he applies his methodologies. They are (but not only) a persons childhood,
background, education, associations, icons and idolisms. Each one of these and more,
engage and fashion a persons realistic efforts and their determined use of theology.
As problematical as it is for any individual to handle any subject matter with objectiveness,
how much more problematic is it for the theologian to consider, investigate and personally
employ the transcendent and holy Word of God? A word that speaks otherwise than human
understanding and calls deep unto deep 16 into the human heart and that call demands a
revolutionary choice.
With that said I would like to look at the following approaches to theology:
Scripture
Tradition
Revelation
Scripture - Everything in evangelical theology must begin with the narratives of Scripture,
which are not simply interesting stories told to inform, entertain, or edify us. They aim to
engage, liberate, convert and transform us. 17 The great cloud of witnesses 18 played their
part as they saw it in accordance with the Word of God, even though their actions inspired
tradition, it is tradition that is secondary to the Word. Scripture is the highest authority
because it is filled with accounts of the revelation of God breaking into human life as a
surprising gift and unsettling commission. 19 Therefore scripture is the documented
revelation of God and his character but most significantly in the New Testament the
revelation of God is decisively embodied in Jesus Christ. 20
Tradition - The dynamics of theological tradition allow it to encompass scripture, creeds,
confessions, theologies, proclamations, experience, memory, meditation and manifestos. 21
All these speak of testimony which is unique and the all-encompassing representation of
Scripture. Testimony is the relay of tradition which is passed from one faith generation to
the next or from one faith generation to many.

14

Karl Barth, Evangelical Theology: An Introduction. Grand Rapids Michigan: Eerdmans 1963, 1996 - (pg.10)
Karl Barth, Evangelical Theology: An Introduction. Grand Rapids Michigan: Eerdmans 1963, 1996 - (pg.3)
16
Psalms 42:7. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
17
Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian Theology. Grand Rapids Michigan:
Eerdmans 1991, 2004 - (pg.38)
18
Hebrews 12:1. Holy Bible, New King James Version. Thomas Nelson, Inc. 1982
19
Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian Theology. Grand Rapids Michigan:
Eerdmans 1991, 2004 - (pg.21)
20
Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian Theology. Grand Rapids Michigan:
Eerdmans 1991, 2004 - (pg.25)
21
Dr Stephen Curkpatrick Introduction to Theology, CCTC 2011 (week 3, pg. 22)
15

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Karl Barth speaks of it as the confession of the community - But in order to serve the
community of today, theology itself must be rooted in the community of yesterday. Its
testimony to the Word and the profession of its faith must originate, like the community
itself, from the community of past times, from which that of today arose. 22
Revelation - Any announcement of the event of revelation, must follow the biblical text. 23
The Bible is the opportunity which the revelation of God has created for itself by the
appointment of human witnesses. 24 The method that is employ in the area of Biblical
theology is that of criticism. Any reputed revelatory experience that happens at present
should be examined for its consistency with the fundamental revelation given in Jesus Christ
and must continue to build on the original revelation of Jesus Christ. 25 If not, then it is
unsound and not a revelatory experience. Therefore not received or accepted by the
Christian community. Having said that, all labour contingent to theology - Tradition,
Scripture, and Practice would be deficient and lack any divine factor without revelatory
experience. Tradition is merely history; Biblical theology is simply literary criticism; Practice
only customs, ethics and systems. Revelation lifts all methodologies up and out of the
human sphere to one where God makes himself known, in and through the human
experience. It is a gift and at the same time a human choice. 26 Our choice to ascertain and
make claim to Gods will in this word.
Although the relationship between revelation, Scripture, and the teachings and traditions of
the church continues to be a point of contention between Protestant, Roman Catholic, and
Eastern Orthodox theologies, all converge toward the recognition that Scripture and church
doctrine are not two independent media of revelation. 27
4. Formulate and apply critical criteria for evaluating theological work.
Theology is the reflection upon the content of faith inherited from an infinite God's love for
mankind and the revelation of love that is contained in Scripture and the apostolic tradition.
Its purpose is to make that content effective as a factor of salvation for every generation of
believers. 28 One of the cultural tensions that wrench on the testimony of revelation is
correlation. Theology and , a concept that Karl Barth calls a pure fantasy 29 because it
moderates any revelatory capacity theology has, to be the very word that can speak to all
human life.
One of the arenas I would like to apply critical criteria to is the correlation of theology and
culture (with the understanding that I am only a little theologian much removed for the
affairs of this world).

22

Karl Barth, Evangelical Theology: An Introduction. Grand Rapids Michigan: Eerdmans 1963, 1996 - (pg.42)
Karl Barth, Against the Stream: Shorter Post-War Writings 1946-52. SCM Press Ltd. - (pg.216)
24
Karl Barth, Against the Stream: Shorter Post-War Writings 1946-52. SCM Press Ltd. - (pg.225)
25
Bradley C. Hanson, Introduction to Christian Theology. Fortress Press, Minneapolis 1997 - (pg.14)
26
Edward Schillebeeckx, Church: The Human Story of God. Crossroad 1993 - (pg.27)
27
Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian Theology. Grand Rapids Michigan:
Eerdmans 1991, 2004 - (pg.41-42)
28
Dumitru Staniloae, The Experience of God. Holy Cross Orthodox Press 1989 (pg.84)
29
Karl Barth, Evangelical Theology: An Introduction. Grand Rapids Michigan: Eerdmans 1963, 1996 - (pg.113)
23

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Out milieu of human poverty, struggle and aspiration a cultural / social theology emerged in
the middle part of the 20th Century, calling self Liberation Theology. ** A very brief synopsis
speaks to a belief in:
A divine favouritism of the underprivileged and their liberation.
The need to evaluate social problems contextually.
The need to work within a historical and universal context.
A passion that theology must be practical being established on experience, and
having an ultimate effect on the social order.
God as Liberator is implicit in three interrelated dimensions;
God the Liberator as a metaphor symbols and images throughout scripture
God the Liberator as history the liberating presence of God in human history
God the Liberator as a theology the work of the kingdom, to do justice and effect
cultural change ***
Such a theology comes to us as a single purpose (myopia) with a mission to adapt lock
stock and barrel to its cultures ephemeral needs (albeit noble, but not enduring). Christian
testimony of the word of God exceeds every potential correlation and should give revelatory
testimony to culture of another word other than the word of culture. 30 If theology does not
use the milieu of revelation then we are in danger of limiting our theological understanding
without need.
Conclusion
In this essay I have attempted to keep as my fundamental premise the extraordinary place
in theology of a word otherwise revelation.
Explaining the nature and scope of Christian theology as a critical discipline
Discussing the contribution of the major sources for theology
Articulation of three approaches to theological work and their methodologies
Formation of a critical criteria for evaluating theological work
I would just like to say on a personal note thank you! I found this subject and your class to
be a time of illumination and real joy. Two thousand words is just not enough to express all
that I have absorbed! God Bless!

Neil Taylor

**

For a comprehensive understanding and a fuller appreciation please read - Gustavo Gutirrez, A Theology of Liberation:
History, Politics, and Salvation, London. SCM Press, 1974
***

As Pope John Paul II civilly objected, this idea of Christ as a political figure, a revolutionary, as the subversive man from
Nazareth, does not tally with the Churchs catechesis. (CELAM conference in Puebla in January 1979)
30

Dr Stephen Curkpatrick Introduction to Theology, CCTC 2011 (week 4, pg. 35)

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Bibliography

Gordon S. Dicker, Faith with Understanding. JBCE, Melbourne 1989

Bradley C. Hanson, Introduction to Christian Theology. Fortress Press, Minneapolis 1997
Daniel L. Migliore, Faith Seeking Understanding: An Introduction to Christian Theology. Grand Rapids Michigan:
Eerdmans 1991, 2004
Karl Barth, Against the Stream: Shorter Post-War Writings 1946-52. SCM Press Ltd
Karl Barth, The Doctrine of the Word of God (Church Dogmatics, vol. 1, pt. 2). T&T Clark Int'l.
H. Richard Niebuhr, The Meaning of Revelation. Macmillan Pub Co. 1960
Vladimir Lossky, Orthodox Theology: An Introduction. St Vladimirs Seminary Press: Crestwood, New York
Dumitru Staniloae, The Experience of God. Holy Cross Orthodox Press 1989
Edward Schillebeeckx, Church: The Human Story of God. Crossroad 1993
Rudolf Bultmann, Existence of Faith Shorter Writings of Rudolf Bultmann edited and translated by S. M. Ogden,
London, 1961
Karl Barth, Evangelical Theology: An Introduction. Grand Rapids Michigan: Eerdmans 1963, 1996
Kevin J. Conner, The Foundations of Christian Doctrine. KJC Publications 1980
J.J. Mueller, S.J., What they are saying about Theological Method. Paulist Press 1984

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