In every science there are two factors: facts and ideas; or, facts and the mind.
Science is more than knowledge. Knowledge is the persuasion of what is true on adequate evidence. But the facts of astronomy, chemistry, or history do not constitute the science of those departments of knowledge. Nor does the mere orderly arrangement of facts amount to science. Historical facts arranged in chronological order, are mere annals. The philosophy of history supposes those facts to be understood in their causal relations.
In every department the man of science is assumed to understand the laws by which the facts of experience are determined; so that he not only knows the past, but can predict the future. The astronomer can foretell the relative position of the heavenly bodies for centuries to come. The chemist can tell with certainty what will be the effect of certain chemical combinations.
If, therefore, theology be a science, it must include something more than a mere knowledge of facts. It must embrace an exhibition of the internal relation of those facts, one to another, and each to all. It must be able to show that if one be admitted, others cannot be denied.
The Bible is no more a system of theology, than nature is a system of chemistry or of mechanics. We find in nature the facts which the chemist or the mechanical philosopher has to examine, and from them to ascertain the laws by which they are determined.
So the Bible contains the truths which the theologian has to collect, authenticate, arrange, and exhibit in their internal relation to each other.
This constitutes’ the difference between biblical and systematic theology. The once of the former is to ascertain and state the facts of Scripture. The office of the latter is to take those facts, determine their relation to each other and to other cognate truths, as well as to vindicate them and show their harmony and consistency. This is not an easy task, or one of slight importance.
It may naturally be asked, why not take the truths as God has seen fit to reveal them, and thus save ourselves the trouble of showing their relation and harmony? The answer to this question is, in the first place, that it cannot be done. Such is the constitution of the human mind that it cannot help endeavoring to systematize and reconcile the facts which it admits to be true.
In no department of knowledge have men been satisfied with the possession of a mass of undigested facts. And the students of the Bible can as little be expected to be thus satisfied.
There is a necessity, therefore, for the construction of systems of theology. Of this the history of the Church affords abundant proof. In all ages and among all denominations, such systems have been produced.
Second, A much higher kind of knowledge is thus obtained, than by the mere accumulation of isolated facts.
It is one thing, for example, to know that oceans, continents, islands, mountains, and rivers exist on the face of the earth; and a much higher thing to know the causes which have determined the distribution of land and water on the surface of our globe; the configuration of the earth; the effects of that configuration on climate, on the races of plants and animals, on commerce, civilization, and the destiny of nations.
It is by determining these causes that geography has been raised from a collection of facts to a highly important and elevated science. In like manner, without the knowledge of the laws of attraction and motion, astronomy would be a confused and unintelligible collection of facts.
What is true of other sciences is true of theology. We cannot know what God has revealed in his Word unless we understand, at least in some good measure, the relation in which the separate truths therein contained stand to each other.
It cost the Church centuries of study and controversy to solve the problem concerning the person of Christ; that is, to adjust and bring into harmonious arrangement all the facts which the Bible teaches on that subject.
Third, We have no choice in this matter. If we would discharge our duty as teachers and defenders of the truth, we must endeavor to bring all the facts of revelation into systematic order and mutual relation. It is only thus that we can satisfactorily exhibit their truth, vindicate them from objections, or bring them to bear in their full force on the minds of men.
Fourth, Such is evidently the will of God. He does not teach men astronomy or chemistry, but He gives them the facts out of which those sciences are constructed. Neither does He teach us systematic theology, but He gives us in the Bible the truths which, properly understood and arranged, constitute the science of theology.
As the facts of nature are all related and determined by physical laws, so the facts of the Bible are all related and determined by the nature of God and of his creatures. And as He wills that men should study his works and discover their wonderful organic relation and harmonious combination, so it is his will that we should study his Word, and learn that, like the stars, its truths are not isolated points, but systems, cycles, and epicycles, in unending harmony and grandeur.
Besides all this, although the Scriptures do not contain a system of theology as a whole, we have in the Epistles of the New Testament, portions of that system wrought out to our hands. These are our authority and guide.
Written by Charles Hodge (1797-1878)