Introduction
In the last article, the introduction to prolegomena was given which showed the need for such discussion. Within that article, an outline was provided for the prolegomena section I wish to write which I will more or less base the following articles on. Moving from the understanding of what prologomena is and its purpose, this article will discuss the genre and discursive methods used and not used. The three main genres of theological literature are catechetical, ecclesiastical, and scholastic, which will be explained. Also, the quaestiones disputatae and loci communes methods’ purpose and use will be shown. In doing so, foundational questions will be answered concerning the purpose and method of my work.
Literary Genre
An understanding of genre is necessary to understand the purpose of any work. If one comes to a text viewing it as poetry and the other comes to the text viewing it as a historical narrative, the two will come to completely different interpretations of the work. Thus, the question of genre seeks to explicitly show the style, without leaving one to interpret it for themselves. One may read Post-Reformation systems of theology and be angered about the lack of pastoral application or instruction to infants of the faith; however, this only comes from mistaking the genre and purpose of the work with something else. Three important genres of theological literature are catechetical, ecclesiastical, and scholastic. Each relates to a specific audience and purpose which results in different uses for them. Beginning with the catechetical genre, these works follow a question-and-answer formula briefly overviewing the fundamental articles of the Christian faith. Catechisms are not meant to be exhaustive systems of Christian doctrine, but rather, an easily memorizable text wherein children and newcomers to the faith can be introduced and remember key articles of the faith. The four major heads of doctrine taught in catechetical theology are the Decalogue, the Apostle’s Creed, the Lord’s Prayer, and the Sacraments. Preeminent catechisms within the Reformed tradition are the Heidelburg Catechism and the Shorter and Larger Westminster Catechisms, which I recommend reading (easy reads for fundamental doctrines of the faith within the Reformed tradition-can be read in one sitting). These works were specifically made for children to memorize for the sake of their salvation. Secondly, the ecclesiastical genre is pastoral in nature and much more practical, speaking to the general audience of the church. Thus, the instruction regards the broader rather than particular things of faith and living a holy life. Much of the Puritan writings can fall under this category with a more devotional tone, comforting the believer amidst tribulations and securing him in the recognition of the gospel. This results in a more hortatory tone that benefits all Christians no matter the age or maturity in faith. Finally, the scholastic genre is academic and disputative in nature, seeking to provide an exhaustive system of the Christian faith and defend it against its opponents. So, the audience intended are those against the Christian faith and those who seek intellectual discourse and reasons for believing certain doctrines. In doing so, the reader will be intellectually confirmed in the consistency and truth of the system, spiritually secure in the wisdom of theology, which is an end in and of itself, and be able to rationally discuss with others supposed problems of the faith. One of the best scholastic works is Turretin’s Institutes of Elenctic Theology. By reading the Westminster Shorter Catechism (catechetical), Thomas Watson’s The Doctrine of Repentance (ecclesiastical), and Turretin’s work (scholastic), one can see the obvious difference among the genres. These works are not different as to substance (i.e. they teach the one true Christian religion); however, they are different as to the mode of propounding. In this series, the scholastic genre will be taken, and therefore, I will seek to be rigorous in defining terms, explicating doctrine, and defending the system where dissensions arise. So, it is supposed to be academic; it is not a fault of the work, but an intended purpose.
Literary Method
Two main methods in theological literature have been used: the questions-disputation method and the commonplaces method. Regarding the former, the structure proposes a question on any given topic which is either affirmed or denied. Following the question and the division (negation) or composition (affirmation) thereof, a disputation is given. Within this disputation, positive reasons for the view taken are given and responses to objections are given. The purpose of this method is to provide an orderly structure to debate and for the discovery of truth. The most prominent example of the quaestiones-disputatae method is in Aquinas’ Summa Theologiae which follows the same method throughout the work. Aquinas begins with the question stated and then provides proof for the view opposite his. Typically, this consists of three concise objections. After the examination of objections, Aquinas responds with sed contra (on the contrary), citing an authoritative text involving Scripture and the church fathers. He then gives his own explanation of his position on the question in the “I answer that” section. Finally, he replies to each objection, resulting in a concise disputation proving his position. Regarding the latter, namely loci communes, this method uses common topics elicited from careful exegesis of Scripture and an examination of the church fathers to provide topics to be discussed in a system of theology. These common topics are decided on from Scriptures discussion on certain topics. For example, biblical authors continually discuss the doctrine of salvation, and thus, we develop a category or topic of soteriology. Moreover, it looks to the fathers for common ‘heads’ of theology discussed by them. The human mind necessarily thinks in categories and this method seeks to create a framework of topics necessary for discussion in theology. A mixture of both these methods will be used. Using the commonplace method, I will discuss certain categories of theology that Scripture and church history have deemed necessary in the body of Christian doctrine. For example, one loci will be on Scripture, another will be on Christ, etc. This method will mainly serve the dogmatic sections where a summary of any given topic is provided and positive reasons for the position will be given. Using the disputation method, I will provide polemical discussions of these commonplaces in the form of questions or theses. A thesis essentially operates as a question with the affirmation or negation of it included. By employing these two methods, each section will follow the same pattern with the purpose of defining Reformed dogma with positive reasons for the topic discussed and defending it against dissensions which will be defined and steel-manned in polemical sections, providing negative reasons for the dogma. More on this will be discussed in Methods of Theological Study.
Brief Mention of Others
Some other literary methods have been used, such as compendium, catechisms, and homilies. A compendium gives a concise summary of Christian doctrine, with brief propositions on each topic. Wollebius’ Compendium of Theology is a good example of this method. Secondly, catechisms, which have already been discussed among the genres of theological literature, follow a question-and-answers formula with the purpose of memorization. Finally, homilies, namely expositional sermons, which fall under the category of ecclesiastical literature, give exegesis and application (or at least should) of a certain section of Scripture. None of these types will be used; however, each is useful for different people and purposes.
Conclusion
All genres and methods have their purposes; none are inherently wrong, and all are susceptible to abuse. Catechesis aids children in understanding the Christian faith unto salvation, but can also result in bare memorization without spiritual benefits. Ecclesiastical literature edifies the Church at large but can destroy the church through minimalistic exegesis for the purpose of being seeker-sensitive, or result in misapplication. Scholastic literature secures the intellect and soul in having wisdom of divine things but can result in dry academia with theory being detached from practice. No ecclesiastical work should be critiqued for being too rhetorically comforting or exhortative, and no scholastic work should be criticized for being too disputative. Having taken the scholastic genre and a mix of quaestiones-disputatae and loci communes methods, we will proceed to specifically theological method in the following articles.