Chapter One

Theology itself is the science of God and His works and systematic theology is the systematizing of the findings of that science.

Some deny that theology is a science, doubting whether we can reach any conclusions in this field that can be regarded as certain and final. Having rejected the Bible as the infallible and inerrant Word of God and having accepted the view that everything is in a flux, the liberal theologian holds that it is unsafe to formulate any fixed views about God and theological truth.

Evangelical scholarship believes that there are some things in the world that are stable and fixed. It points to the regularity of the heavenly bodies, of the laws of nature, and of the science of mathematics as the basic proofs for this belief. Science may question the regularity even of the laws of nature, but the experienced believer in God sees in these apparent irregularities the intervention of God and the manifestation of His miraculous power. He maintains that while the apprehension of the divine revelation is progressive, the revelation itself is as stable as the righteousness and truth of God themselves. He, therefore, believes in the possibility of theology and of systematic theology.

The term "theology" is today used in a narrow and also in a broad sense. It is derived from two Greek words, θεός (transliteration: theos) and λόγος (transliteration: logos), the former meaning "God" and the latter "word," "discourse," and "doctrine." In the narrow sense, therefore, theology may be defined as the doctrine of God. But in the broad and more usual sense, the term has come to mean all Christian doctrines, not only the specific doctrine of God, but also all the doctrines that deal with the relations God sustains to the universe. In this broad sense, we may define theology as the science of God and His relations to the universe.

Exegetical theology occupies itself directly with the study of the biblical text and such related subjects as help in the restoration, orientation, illustration and interpretation of that text. It includes the study of biblical languages, biblical archaeology, biblical introduction, biblical hermeneutics and biblical theology.

Historical theology traces the history of God's people in the Bible and of the church since the time of Christ. It deals with the origin, development, and spread of the true religion, and also with its doctrines, organizations, and practices. It embraces biblical history, church history, history of missions, history of doctrine, and the history of creeds and confessions.

Systematic theology takes the materials furnished by exegetical and historical theology and arranges them in logical order under the great heads of theological study. But the contributions of exegetical and historical theology must be carefully distinguished. The former is the only real and infallible source of the science; but the latter, in its exhibition of the progressive apprehension by the church of the great doctrines of the faith, often contributes to an understanding of the biblical revelation. Dogmatic theology is, strictly speaking, the systematization and defense of the doctrines expressed in the symbols of the church, though dogmatic theology is often used synonymously with systematic theology. Under systematic theology are included apologetics, polemics, and biblical ethics.

This area of theology treats the application of theology in the regeneration, sanctification, edification, education, and service of men. It seeks to apply to practical life the things contributed by the other three departments of theology. Practical theology embraces areas such as homiletics, church organization and administration, worship, Christian education, and missions.

4. DIVISIONS OF SYSTEMATIC THEOLOGY

These are the categories which should form a part of any system of systematic theology:

Bibliology: From biblos + logos. This is the study of the Bible, i.e., revelation, inspiration, preservation, canonization and illumination.

Theology Proper: From theos + logos. This is the study of the essence, being, and trinity of God.

Angelology: From angelos + logos. This is the study of angels, fallen and unfallen.

Anthropology: From anthropos + logos. This is the study of man, his creation, make-up, innocence and fall.

Hamartiology: From hamartia + logos. This is the study of sin, its nature, derivation and classifications.

Soteriology: From soterios + logos. This is the study of God’s plan and work of salvation for mankind.

Ecclesiology: From ekklesia + logos. This is the study of the church, universal and local.

Eschatology: From eschatos + logos. This is the study of prophecy and last things. Dispensations may also be included.

Christology: From Christos + logos. This involves the study of the Person and work of the Lord Jesus Christ, the God-Man.

Pneumatology: From pneuma + logos. This involves the study of the Person of the Holy Spirit.

By His prescience God was fully aware that man would fall into sin and become utterly ruined even before He created him. Still, He created him for His glory and purpose and planned a way of redemption when He "chose us in Him (Christ) before the foundation of the world, that we should be holy and blameless before Him" (Ephesians 1:4). This purpose is indicated in human nature and in the Scriptures.

The fall of man occasioned the loss of his original innocence and holiness, but it did not rob him of all his spiritual knowledge.

All men have some idea or conception of God, though it may vary greatly. Conerning those who claim to be atheists, it is doubtful if any of them would consistently stand by their avowed position under every circumstance. The Scriptures declare that men have this knowledge also on the testimony of the voice of creation (Romans 1:20; Acts 14:15-17; 17:22-31). The purpose of God to provide salvation for man is thus indicated in the remnant of the knowledge of God which He allowed man to retain.

This is as universal as the knowledge of God (Romans 1:32). In fact, it is possible to meet with men who claim to be agnostics and yet readily admit the existence of sin. The presence of evil all around them is evidence too strong to be denied. Even those who claim they are "good enough" and need no savior, do not go so far as to say they have never committed sin. The heathen may have conceptions of sin which do not harmonize with Scripture, but they believe that certain things offend the deity in which they believe. Although the standard of moral judgments may be much lower than those set forth in the Bible, moral judgments are still constantly being made.

Scripture shows us that the God has a definite plan of salvation. This plan includes the means by which salvation is to be provided, the objectives that are to be realized, the persons that are to benefit by it, the conditions on which it is to be available, and the agents and means by which it is to be applied. He has only one plan and that all must be saved in the same way, if they are to be saved at all, whether they be moral or immoral, trained or untrained, Jew or Gentile, whether living in the Old Testament period or in the present age.

The Bible is to the theologian what nature is to the scientist, a source of unorganized or only partly organized facts out of which he formulates his generalizations. As it is unsafe for the scientist to draw conclusions before he has made a sufficient number of inductions, so it is unsafe for the Bible student to formulate doctrines out of isolated or insufficient proof-tests. Because of this, the Scripture must be studied as a whole if we are truly to know God's plan.

Cetain matters are included in God's plan. The Scriptures teach that God has provided salvation in the person and work of His Son. This Son was made to assume our flesh, die in our stand, rise again from the dead, ascend to the Father, receive the place of power at God's right hand, and appear before God in the believer's behalf. He is to come again to consummate redemption. This work of God's Son was for the purpose of saving us from the guilt, the penalty, the power, and ultimately the presence of sin. Salvation was provided for the world in some general sense, but more particularly for the elect, those who will believe in Christ and walk in his ways. Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life. Faith is the only condition to salvation, and it is the gift of God. The Holy Spirit is the agent in the application of salvation to the individual soul. He uses the Word of God to bring about conviction, to point the way to Christ, and to regenerate the soul. he continues the work of sanctification in the believer's life. Salvation is not complete until the believer is resurrected and presented holy and blameless to Christ by the Holy Spirit.

Although God has but one plan of salvation, He has various ways of dealing with man in regard to it, and these over a long period of time. The Scripture intimate that this long time of preparation was needful. They state, "But when the fulness of time came, God sent forth His Son, born of a woman, born under the Law" (Galatians 4:4).

The means God employed to accomplish these objectives are numerous. He used a perfect environment, conscience, human government, inspiring promises, and the Mosaic Law. At present He is using the fuller New Testament revelation, and in the future He will rule personally with a rod of iron. Under each of these tests there was a failure, and each ended in judgment. This will be the case in the present age and in the age to come. This is clearly seen on a closer examination of the Scriptures in their division of time into periods or dispensations.

(Note: Please note that the years given in below table are for reference only and therefore should not be dogmatically held.)

Beginning Years	Dispensations / Ages	Historical / Future Periods
4??? BC	Innocence	Adam and Eve
4??? BC	Conscience	Adam to Noah
2485 BC	Human Government	Noah to Abraham
2055 BC	Covenant / Promise	Abraham to Moses
1625 BC	Law	Moses to Christ
AD 32	Grace	The Church Age
AD ????	Tribulation	Seven Years, Still Future
AD ????+7	Millennium	One Thousand Years, Still Future

God placed our first parents in the garden of Eden, a most perfect environment. He had created them without a carnal nature and made every provision for their happiness and holiness. He subjected them to a simple test and warned them of the consequences of disobedience. He entered into personal fellowship with them. But when Satan came under the guise of a serpent, Eve listened to him, ate of the forbidden fruit, gave to her husband also, and he ate. As a result, they became guilty before God; their nature became corrupt; they died spiritually; and they transmitted the effects of their sin to their offspring. They did not retain the true knowledge of God, but became vain in their imaginations, and their foolish hearts were darkened. God expelled them from the garden after he had pronounced a curse upon the serpent and the ground.

Conscience now became active, and man was given the opportunity to show that the law of God written in man's nature was sufficient to bring him back to God. But Cain himself was a murderer; and though for a time there was godliness in the line of Seth, by and by all piety disppeared. All flesh corrupted its way and every imagination of the thought of the heart was only evil continually. There was no seeking after God. The voice of conscience was insufficient to cause man to seek after God and His way of salvation. God was obliged to visit the world in judgment. Only Noah and his house were saved; the rest were destroyed by the deluge that God sent as a visitation upon man for his sin.

After the flood God gave Noah information concerning human government. Murderers were to be legally executed. This is the highest function of government, and it implies every lesser function. Yet man was to rule for God, and men were to be directed by God through just and holy laws. Men, however, made a great federation and erected a tower for the purpose of idol worship. The glory and pride of man seems to have been the chief purpose in the erection of the tower of Babel. Man had ceased to rule for God and had begun to rule for himself. God, accordingly, came down in judgment upon the disobedient race and confounded their speech. Then the peoples were scattered over the face of the earth and a divided nation arose. The governments did not have God in their thinking, and man degenerated into idolatry.

God then called on Abraham to leave his country and follow Him into a new land. Abraham obeyed God, and God made a covenant with him. He promised to give to him a great posterity, to give the land in which he was a stranger to his posterity, and to make him a blessing to all nations. The latter promise looked forward to the coming of Messiah, but was not limited to that event. He and his descendants were to be a spiritual blessing to the nations through all time as well. The promise was repeated to Isaac and Jacob. Jacob and his family moved to Egypt. The outcome was persecution from the Egyptians and divine deliverance from the house of bondage.

At Mount Sinai God proposed the covenant of works, and the people accepted it. They promised to do "all that the Lord has spoken" (Exodus 19:8). But it is evident that the people did not reckon with the depravity of the human heart, nor the power of Satan. Before Moses could deliver the Ten Commandments, written on two tables of stone, Israel had made an idol and had begun to worship it. The story of Israel's failure at Kadesh-barnea, under the judges, and during the monarchy are well known. Under the judges, God several times subjected them to oppressing nations, and after a short time He had the northern kingdom taken to Assyria, and about 135 years later the southern kingdom to Babylon. Some fifty or sixty thousand returned from Babylon, but their conduct was little better.

When Jesus their Messiah came, they rejected Him and demanded that the Romans crucify Him. Finally, God sent these same Romans to destroy their city and temple and to scatter the people over the face of the whole earth. They honored the law with their lips, but their hearts were far from God. It was proved that legal prescriptions cannot make man seek after God, nor can animal sacrifices change the heart.

A greater change of method has taken place for the present. This is the church or called grace period. After all the previous methods, finally the Savior Himself appeared. By His death He made atonement for the sins of Old Testament believers as well as for those of New Testament believers (Romans 3:21-26). God now offers to every man salvation through Jesus Christ. Prior to this age the plan of salvation was, in many instances, but dimly apprehended; now the whole scheme is laid open to every man that will know it. All that is required of any man is to accept what God has provided in Christ. If a man by faith accepts the offer of life, he is born again of the Holy Spirit. The Holy Spirit follows up the work begun in regeneration and perfects holiness in the believer. Simple and clear as this plan is, both Scripture and observation teach us that man does not readily respond to the gospel invitation.

Indeed, we are told that as the end of the age approaches, many will depart from the faith and ungodliness will abound. God will take his church home to himself and deliver the rest of earth's population over to the awful seven years Tribulation Period that is to come. But even in the church age unbelief is rampant and the believing are few.

A still greater change is promised to come for the millennial period. Christ must reign in every realm into which sin has entered. He came once and offered to be Israel's king and savior, but the majority turned a deal ear to his offers. He will come again in glory and take charge of this world by force. As the son of David, He will institute an earthly kingdom. Israel will be the centre of that kingdom and Jerusalem will be the capital. All nations will come to worship at Mount Zion. The period will begin with a converted world, for Christ will judge the armies that come against Him at Armageddon, judge the nations that sent them, and bind Satan. Only the saved of earth will enter into the kingdom. But many people will be born during the millennium, and they will not all become true believers. Some will yield only feigned obedience. Sin will be put down with a rod of iron, but much conformity will be only outward. The hypocrisy of many will become evident at the close of the millennium, for when Satan will be loosed for a little season, he will secure the adherence of the half-hearted believers. Judgment will fall upon the new rebellion, and Satan will be cast into the lake of fire. The kingdom, too, will not succeed in making the world righteous. Only the grace of God in the individual heart can change the life permanently in any age; and since not all will receive that grace in any age, not all will be saved.

So God will show that men must be born again. He will have tried them under different circumstances and in different ages, but every age ends in man's failure.