Introduction
We finally arrive to the etymology and definition of theology. The importance of defining terms cannot be understated. A statement generally attributed to Socrates explains, “The beginning of wisdom is the definition of terms.” Aristotle notes the discussion of the word always precedes discussion of the thing. An essential definition indicates the essence of a thing signified by the word. In defining the term theology, we grasp the nature of what we are studying which is an important first step in any study. Thus, this is something not to be overlooked, but instead dealt with thoroughly. In defining the term theology, we will note its extension (that which it applies to) through division and comprehension through the object, genus, and causes of theology. With this article, we will focus on the etymology of the word and a basic definition thereof. Later sections of the prolegomena will address the important parts of the definition.
Etymology
With the importance of definition established, we must proceed to etymology (origin of word) of the word theology which will aid in the definition. The term theology has Greek origin. Theologi (theologian) was used by classical Greek authors (Aristotle and Cicero) to refer to the poets who spoke of divine things and theologia to refer to their knowledge of divine things. These poets, such as Homer, were thereby considered theologians. Thus, theologia has a purely pagan origin which some are frightened of which is why I will later justify its use in Christian schools. Our Latin Church Fathers then transferred its use into a Christian context by referring to those who know God as theologians and their knowledge of him as theology. This is seen from Lactantius (240 AD-320 AD) who in De Ira Dei uses theologi to those who properly understand God and theologia as their knowledge of him. Popularly, John the Apostle was given the title of theologian in the epithet of the book of Revelation, and those who defended the trinity were principally called theologians. From this etymology we see that it refers to discourse concerning God or a proper knowledge of divine things.
Is the use of the term justified?
However, due to its pagan origin, is the use of the term justified? The Reformed answer that it is justified. To understand why, we must understand the nature of words themselves. Words (written or oral) are conventional signs which signify a quiddity (things, essence, nature). The meaning of words is arbitrary and is imposed by public authority. Thus, when we focus on the use of words, we must understand the thing signified by them. The sign itself, theology, is not used in Scripture; however, the thing signified by it is in Scripture. Paul notes of the wisdom of God (1 Cor. 2:7), the pattern of sound words (2 Tim. 1:13), and knowledge of the truth (Tit. 1:1) all of which signify knowledge of divine things which is what theologia signifies as well. Thus, the thing signified by the word theology is in Scripture; therefore, it is proper for Christians to use the term.
Definition of Theology
Theology is here defined as the science (scientia) and wisdom (sapientia) of God and all things in relation to him. Each part of this definition will be more fully discussed after the division of the term, including the causes (material, formal, efficient, final), object (God and all things in relation to him), and genus of theology (science and wisdom), all important in a precise definition of terms.
Whether there is a theology?
The next logical question is whether theology exists, moving to the thing itself after definition. Two things must be addressed to answer this question: the ontological (objective being) aspect and the epistemological (subjective knowledge) aspect. The definition of theology stated simply as the knowledge or wisdom of divine things assumes that God exists (ontological) and we can know him (epistemological). At the beginning of theology proper, arguments for God’s existence will be addressed. Here we will assume God exists and raise support for the fact that knowledge of him does exist. Firstly, if God exists, he must have knowledge of himself (this technically constitutes that theology exists). Secondly, if God is active in creation and revelatory to his creatures, then it is necessary for theology to exist. Thirdly, the nature of God being the summum bonum (highest good) necessarily results in him being communicative of himself. Fourthly, the consent of the nations prove it both outwardly and inwardly. Concerning the former, all nations have historically recognized the existence of the divine through worship and religion. Concerning the latter, all men consent to the existence of God within their own conscience even if that is suppressed through sin. Muller notes that many of the Reformed arguments for the existence of theology in the prolegomena section is presuppositional in nature. He states, “[T]he proofs simply declare that God exists, that for God to be God he must be wise, that God is the source of all created good, that God speaks concerning himself in a revelatory manner, and that God in the acts of creation and providence leaves evidence of himself in his handiwork. Such truths are, and must be, the basis for the construction of a body of doctrine concerning God-and, granting these truths, a body of doctrine will be forthcoming.” Thus, we see two necessary principium for theology to exist: God (ontological basis) and revelation (epistemological basis). Since both these topics have yet to be discussed, these arguments are presuppositional in nature. In the appropriate sections I will more fully argue for the existence of God and revelation. From this we also see that prolegomena is not pre-dogmatic as some have supposed. It operates in dialogue with the following system and assumes it in many cases.
Conclusion
Understanding the basics of defining theology, the discussion will proceed to the extension of the term through various divisions. To note what is upcoming here is the basic division: theology is divided into true and false theology. True theology is further divided into archetypal and ectypal theology. Ectypal theology is further divided into theology of union, theology of vision, and theology of revelation. Finally, theology of revelation is further divided into natural and supernatural theology. All of these will be defined and discussed in the following articles. After this division of the term, I will more fully explain the various parts of the definition proposed here.