An introduction to dogmatic theology. Based on Luthardt

Front matter

SYSTEM

DOGMATIC THEOLOGY

BASED ON LUTHARDT AND KRAUTH.

Preface

Revealed Theology naturally divides itself into four main departments, exegetical, historical, systematic, and practical. Under Exegetical Theology we comprise all the sciences that relate to the exposition and elucidation of the Holy Scriptures; Historical Theology begins with Sacred History and includes what has been developed in the Church in the shape of Church History and the History of Doctrine ; Practical Theology embraces the theory of the activities of the Church, as exercised by the pastor and teacher in particular; but in Systematic Theology we have the highest form of theological science. It is the scientific and connected presentation of Christian doctrine, in its relation to both faith and morals, and comprises the sciences of Apologetics, Dogmatics, and Ethics.

Our later theologians distinguish between Biblical Theology and Dogmatics. Biblical Theology has for its aim to represent the religious ideas and doctrines which are contained in the Bible, and is a purely historical discipline, and as such belongs to the department of Historical Theology. Christian Dogmatics or Dogmatic Theology, on the other hand, is a historicophilosophical science, in which the results of historical exegesis are unified and systematized. It uses the results of Biblical Theology as the material with which it builds It is the sum of the truths embraced in the Christian faith in their organic connection with the facts of religions truth. It is the science of that of which the Christian affections and the Christian life are the great art. It has no other aim than the teachin- of the Christian religion, as this is established in the experimental consciousness of the believer, to reproduce it spiritually and to bring it into a scientific, systematic form, for the delineation and development in every direction of its divinely wrought facts in Jesus Christ. Of late, Dogmatic Theology has been somewhat neglected in certain parts of the Protestant world, and indeed has fallen into disrepute, more stress being laid upon the results of Biblical Theology. We are told that in Dogmatic Theology we have the deductions and speculations of men while in Biblical Theology we have the pure teaching of the Word of God. But let us not forget that the man who takes up the Bible now without reference to what has been done toward its elucidation in the past, and without being guided by the development of doctrine is unwise and will fall into error, for the faith and doctrinal thinking of the present is conditioned by the intellectual labors and the development of Church doctrine in the past, and must consequently assure itself of its essential harmony with it. This work does not present a System of Christian Theology, but is simply an Introduction to such a System. It is the door and the vestibule which leads to the sacred edifice. It only treats of the definition, con-

7 tents, method, and history, of Dogmatics. The attempt has been made to give a concise and yet complete history of Dogmatics, including even a brief sketch of the most prominent recent writers in this department. The book itself is the outgrowth of work in the class-room, and has been prepared to meet the wants of my students, and is published in the hope that it may be of some service not only to other theological students, and to the English-speaking ministers, of the Evangelical Lutheran Church, but may be of interest even to those who are not of the same Confession of Faith.

He who watches the horizon of German Lutheran Theology, will always discover some new star of great brilliancy, just coming into range above it. One of the latest of distinguished living conservative theologians is Christoph Ernst Luthardt, since 1856 professor of theology at Leipsic, and renowed as a university lecturer and pulpit orator. His Compendium der Dogmatik appeared in 1865, and in 1886 had already reached the seventh edition. This work is not strictly speaking the development of a system, but rather a compendious presentation of carefully selected material. It is by far the best manual of the Dogmatics of the Evangelical Lutheran Church we possess. On account of its comprehensiveness, brevity, and succintness, my own teacher, Charles Porterfield Kratjth, late Professor of Dogmatic Theology in the Evangelical Lutheran Theological Seminary in Philadelphia, took it as a general guide in a large part of his own lectures, and especially recommended it to his students. This work has been the basis of my own lectures during the last six rears, my students using a Swedish translation Of the fifth German edition. In this Introduction we closely follow the outline of Luthardt, but though we follow his outline and plan, it is not a translat.on, nor a condensation, nor simply an adaptation, but we have made an attempt to rewrite the work for the special wants of the Church in this country.

The writer would also record his great indebtedness to the Manuscript Lectures of Dr. Krauth, which have been freely used, and from which he has derived constant stimulus and suggestion. He would also express his great obligations to his venerable colleague, Dr. Hasselquist, whose rich scholarship was constantly at his command, and, who with a kindness which the writer cannot adequately acknowledge, has done him the great favor of reading the whole book aloud in his presence, during its passage through the press.

R. F. W.

A0009TANA THEOLOGICAL SEMINAR!.

Easter Monday, April 2, 1888, Rock Island, 111.

Contents

Sec. Page .

1. The Object of the Introduction, . . . .13

I. The Definition of Dogmatics.

Section I. The Object Of The Introduction

In the Introduction or Prolegomena to a System of Christian Theology we treat of the Definition, the Contents, the Method, and the History, of Dogmatics.

The more ancient dogmatic systems have no proper Introduction. In Melanchthon's Loci, 1 which is the first great Protestant system of Dogmatics, the locus De Deo follows immediately after the preface. Selnecker (d. 1592), who wrote a commentary on the Loci of Melanchthon, was the first to introduce the practice of

i. First published in 1521, enlarged and altered especially in the editions of 1535 and 1543. Before the death of Melanchthon in 1560, this book had been reprinted nearly eighty times in various editions (17 editions of the text of 1521, 14 of that of 1535, and 34 of that of 1543). For almost an entire century these Loci served as the basis and model of the dogmatic teaching of the Lutheran Church.

prefacing works in Dogmatics with Prolegomena 2 . Chemnitz (d. 1586), who also wrote a commentary on the Loci of Melanchthon, his teacher, prefixes to his system 3 a brief dissertation on " The use and utility of theological loci." Gerhard 4 (d. 1637), after a short preface on "The Nature of Theology," begins with a locus of 230 closely-printed quarto pages on "The Holy Scriptures" as the only Source of Theology. In Quenstedt 5 (d. 1688) there are five introductory chapters : 1) Of Theology in general; 2) Of the general subject of Theology, i. e., Religion ; 3) Of the source of Theology; 4) Of the Holy Scriptures ; 5) Of the Articles of Faith. This plan is also followed by Heinrich Schmid 6 in his Doctrinal Theology of the Evangelical Lutheran Church, exhibited and verified from the original sources," a work which is of invaluable aid to the English student who wishes to become acquainted with the Theolog3 r of the Lutheran Church.

The material of Introduction continued to enlarge. Our later Dogmaticians give special prominence to the apologetic questions concerning Revelation, Miracles, Prophecy, the Doctrine of Holy Scripture, Inspiration, Faith and Knowledge. Carl Hase 1 in his Hutterus Redivivus (a marvel of condensation) in his Prolegomena of 27 sections discusses 1) Religion, 2) Dogmatic The-

2. In his Tnstitutiones CJiristianae Religionis. 1563.

3. In his Loci Theologici, published after his death, by Polycarp Leyser, 1591.

4. In his great work Loci Theologici, begun in 1610 and completed in 1621. The best edition is that of Cotta (Tuebingen, 1762—87, 22 vols.). For practical purposes we recommend the edition of Preuss (1863— 1875), in 9 vols. Avery full index lately published (1885) greatly enhances the value of this edition, which also preserves in the margin the paging of Cotta's edition.

5. His Theologia didactico-polemica appeared in 1685.

6. Translated from the fifth edition by Hay and Jacobs. Philadelphia, 1876. A new revised edition will shortly appear.

7. Reference will always be made to the eleventh edition, Leipsic, 1868,

THE OBJECT OF THE INTRODUCTION. 15

ology, and 3) History of Dogmatic Theology. Philippi 8 (d. 1882) devotes his first volume of 346 pages to Prolegomena. He discusses at length the topics of Religion and Revelation, Faith and Doctrine, Holy Scripture and Canon, Inspiration and Exposition. Thomasius 9 (d. 1875) touches only the most essential preliminary questions, and postpones to the Dogmatic system itself, even the discussion of the doctrine concerning Holy Scripture. Luthardt, 10 whose system we closely follow devotes 21 out of 79 sections to his Prolegomena and History of Dogmatics!

Bjorling 1 1 in his system devotes his First Part of 597 pages to his Introduction or Prolegomena. After a general introduction (pp. 1—22) he discusses the topics of Religion (pp. 22—72), Faith (pp. 73—94), Revelation (pp. 94—179), The Historical Development of Religion and of Special Revelation (pp. 179—272), The Holy Scriptures (pp. 272— 334) , Tradition and the Confessions of the Church (pp. 335—350), The Dogmatic System (pp. 350 — 363), and History of Dogmatics (pp. 364—597).

8. Reference will be made to the third edition of his Kirchliche Glaubenslehre, as far as it has appeared. Guetersloh, 1883. 6 Parts in 9 vols.

9. In his Christi Person und Werk. Second edition. 3 vols. Erlangen, 1856—63.

10. See his Kompendium der Dogmatik. 7 verb, und verm. Aufl. Leipsic, 1886.

11. In his Den Christeliga Dogmatiken enligt Lutherska Kyrkans Bekannelseskrifter. Second revised and enlarged edition, Orebro, 1866.

Fdrra delen: Den Christeliga Dogmatikens vetenskapliga grundl&ggning (Vol. I. pp. 1 — 597). Andra delen: Porsta afdeln. — Den Ursprungliga Foreningen med Gud (Vol. II. pp. 1 — 300); Andra afdeln. — Storandet af den Ursprungliga Foreningen med Gud (Vol. III. pp. 1 — 94); Tredje afdeln. — Om det objektiva aterstallandet af den genom Synden sterda Foreningen med Gud (Vol. IV. pp. 1 — 248); Fjerde afdeln. — Tillampningen af den objektiva, genom Jesus Christus forvarfvade Fralsningen eller Aterforeningen med Gud (Vol. V. pp. 1 — 271); Femte afdeln. — Den Christeliga Eskatologien (Vol. VI. pp. 1—77).

S. L. Bring 12 in his well-known work gives us a very brief introduction of 69 pages.

Of the Reformed Systems of Theology published in this country, Charles Hodge 1 3 (d. 1878) (Presbyterian) in his Introduction of 188 pages discusses 1) Method, 2) Theology, 3) Rationalism, 4) Mysticism (Quietism, Quakers), 5) Roman Catholic doctrine concerning the Rule of Faith (Tradition, Infallibility), 6) Protestant Rule of Faith, (Canon, Inspiration, Rules of Interpretation). YAxOosTERZEE 14 (tf. 1882) (Dutch Reformed) prefaces his System with an Introduction (1. Character, 2. Sources, 3. History, 4. Claims, of Christian Dogmatics) of 74 pages, followed by Part I. The Apologetic Foundation (pp. 75—228), in which he discusses Religion, Revelation and Holy Scripture. Strong 1 5 (Baptist) in his Prolegomena treats of 1) The Idea, 2) The Material, 3) The Method, of Theology. Henry B. Smith 16 (d. 1877) (Presbyterian) in six chapters discusses 1) The Idea of Christian Theology, 2) The Sources of Christian Theology, 3) Natural Theology, 4) Revelation, 5) Divine Authority of Revelation (Canon, Inspiration), 6) Divisions of Theology.

12. In his Grunddragen af den ChristeligaTrosldran. Forsta delen: Inledning (pp. i— - 69)— 1. Gud s&som uppenbarelsens princip (pp. 69—94); 2. Guds inre uppenbarelse (pp. 95—126); Guds yttre uppenbarelse (pp. 127—276). Lund, 1869. Andra delen: Forsta haftet — Christi Person och verk (pp. 1— 149). Lund, 1876. Andra haftet— L^ran om Anden och hans verk (pp. 1—200), 4. Uppenbarelsens fullandning (pp. 201—257). Lund, 1877.

13. See his Systematic Theology. 3 vols. New York, 1883.

14. See his Christian Dogmatics. 2 vols. New York, 1874.

15. Systematic Theology by Augustus Hopkins Strong. Rochester, 1886.

16. See his Introduction to Christian Theology. New York, 1883. A work published separately from his System of Theology.

DEFINITION OF THEOLOGY. 17

I. DEFINITION OF DOGMATICS.

Section II. Definition Of Theology

Theology is the churchly science of Christianity.

i. The usage of the word.

According to its derivation, theology is the discourse about God and divine things. In the usage of the Church theologia primarily referred to language and reasoning concerning divinity 1 . It was more especially and by pre-eminence given to the doctrine concerning the Trinity, or concerning the Godhead of the Logos, on which account the Apostle John was called by pre-eminence the Divine, the Theologian. For the same reason Gregory Nazianzen (d. 389), because of his defence of the deity of the Logos against the Arians, was called the Theologian. Some Dogmaticians (Hase, Hodge, Vilmar, etc.) still use the word in this narrow sense as designating the Doctrine concerning God (De Deo) .

The word obtained that wide sense in which we now use it, as a scientific statement of the discussion of the whole body of doctrine, in the twelfth century, when Abelard (1079 — 1142) named his manual of doctrine Theologia Christiana.

2. Divisions of Theology.

Theology may be considered 1) as a) general and b) special; 2) as a) false and b) true; 3) as a) archetypal and b) ektypal.

i. "By the Greek word theologia we understand to mean an account or explanation of the divine nature." Augustine in his " City of God " VIII. I. Vol. 2, p. 144 of Schajfs edition of "The Nicene and Post-Nicene Fathers." First Series. Buffalo, 1887.

1) As general theology it is the knowledge of God of whatever kind, even natural knowledge, provided it be true. As special it is that knowledge of God and the divine mysteries which is revealed in the Scriptures and through them delivered to man.

2) Theology can only be called false by a sort of perversion of the word, as when we speak of heathen, Jewish and Pseudo-Christian theology. True theology is the pure emanation of God's teaching, in nature or in his Word.

3) Archetypal (i.e., original) theology is that infinite wisdom of God itself whereby God knows himself in himself, and knows all things external to himself through himself 2 . Matt. 11: 27; 1 Cor. 2: 10, " for the Spirit searcheth all things, yea, the deep things of God." This archetypal theology belongs to Christ essentially, and by virtue of his nature, inasmuch as he is the eternal God ; it belongs to him personally according to his human nature, by virtue of the communicatio idipmatum, in consequence of the personal union (Hollaz, 3 Quest. 8, p. 4). Col. 2: 9, " For in him (Christ) dwelleth all the fullness, of the Godhead bodily."

Ektypal (i. e., derived) theology is an image and shadow of that infinite and essential knowledge which God has of himself. It is communicated to intelligent creatures by God after the model of his own theology, as a pattern. 1) It belongs, first of all, to Jesus as a man. Luke 2: 40, u And the child grew, and waxed strong, filled with wisdom : and the grace of God was upon him." 2) It belongs to angels. Matt. 18: 10; Eph. 3: 10; 1 Pet. 1 : 12, u which things angels desire

3. Sec his Examen Theologies Acroamaticce. Edition of 1741.

DEFINITION OF THEOLOGY. 19

to look into." 3) Finally, it belongs to man, revealed to him through the Word and taught by the Holy Ghost.

3. Definition of Revealed Theology.

Theology, strictly so called, is that exalted practical science, revealed through God's Word, which teaches all things which sinful man, capable of eternal salvation, must know and do, in order to acquire true faith in Christ and attain holiness of life (Hollaz, 1, p. 1.).

The true theologian must of necessity be a regenerate man, firmly believing the divine Word, adhering to it with unshaken confidence, apt in teaching others, and skilful in confuting opponents. Even to a deep theoretical comprehension of theology, over against a mere external (philological) knowledge, supernatural grace is necessary.

Theology, viewed as a system, and in a secondary sense, is that doctrine or teaching drawn from the Word of God, by which men are instructed in the true faith and in a pious life unto eternal salvation.

The subject-matter of theology consists of theological truth, i. e., of facts or conclusions known or deduced from the supernatural revelation of God.

Since the eighteenth century the word theology has been objectively used as the body of the teachings of the Christian religion, learnedly and accurately set forth, and arranged in accordance with an artificial form. Theology, according to this view, is the science of religion. Kahnis 4 defines theology as "the scientific self-consciousness of the Church."

4. The Means of Theological Study.

There are three means : 1) Prayer, 2) meditation, and 3) experience. "Prayer begins the study of theology, meditation continues it, and experience confirms it."

4. In his Lutherische Dogmatik. Second edition. 2 vols. 1874 — 75.

l"l INTRODUCTION TO DOGMATIC THEOLOGY.

As Christian theology is the science of divine things, it cannot be mastered without profound study. Whether a man has really mastered his profession or not will soon be found out. They who belittle theology, perhaps because they have never studied it and thus do not know its rich contents, are simply dishonoring their profession.

There are therefore certain requisites to the successful study of theology. Among others we may mention : 1) natural endowments; 2) a disciplined mind; 3) a well-balanced mind ; 4) thorough preparatory training ;

5) a knowledge of the original languages of the Bible ;

6) an acquaintance with mental and moral science;

7) an inward vocation ; 8) a holy affection toward God ; 9) spiritual mindedness ; 10) professional zeal ; 11) the enlightening influence of the Holy Spirit; 12) a diligent use of the means of theological study.

5. The Aim of Theology.

The aim of theology, as a science, is to set forth, in a S3 r stematic way, the truths of the Christian religion. " Its immediate aim is true faith in Christ, and this faith operates in a two-fold way: 1) internally, embracing Christ with his benefits, and 2) externally, producing good works. The ultimate aim of theology is eternal happiness, which consists not only in intuitive knowledge of God, but also in the enjoyment of him " (Hollaz).

Section III. The Claims Of Theology

Although the Bible is not a system of theology, still God reveals to us in his Word the truths which, if properly understood and arranged, constitute the Science of Theology. Such

CLAIMS OF THEOLOGY. 21

a science is necessary to satisfy the intellect, to direct the affections, and to develop the practical life of the minister and of the Church. It is possible because God has revealed himself to man, and the relation of faith to knowledge, and of Theology to Philosophy is such, as not to preclude the possibility of a theological science.

Theology claims our regard and prayerful study :

i. Because it is a Biblical Science.

It has its origin in the Word of God, and is distinctly recognized in the artless yet specific language of Scripture. It calls our attention to the value of skill over against unskilfulness, of learning over against ignorance, of system over against confusion, of the mastery of knowledge over against the feebleness of a novice. And all these are the marks of a genuine theology. There is a scribe thoroughly furnished for the kingdom (Matt. 13: 52), implying that there are scribes not thoroughly furnished . Paul was, relatively, what would now be called a great dogmatician ; Apollos would be styled a biblical theologian ; Luke would be considered a master in historical theology.

The pastors, as shepherds, must also be teachers, (Eph. 4: 11) ; the bishop must be apt to teach (1 Tim. 3 : 2 ; 2 Tim. 2 : 24) . The teacher must be " a workman that needeth not to be ashamed, handling aright the word of truth " (2 Tim. 2 : 15), " holding to the faithful word which is according to the teaching, that he maybe able both to exhort in the sound doctrine, and to convict the gainsay ers" (Tit. 1:9).

2. Because of its scientific necessity.

The science which traces the doctrinal claims of Christianity, in their relation, their mutual dependency, and their harmonious organization is necessary :

1 ) To satisfy the intellect. To edify is to build ; building requires order, harmony, and proportion. The more perfect a religion is the more does it tend to a scientific system. The science of theology meets the deepest want of man's rational nature. Nature rises into Science, Revelation into Theology.

2 ) To give the wisest direction to the affections. Truth systematically presented promotes the development of Christian character, a) It enlightens the understanding with sound knowledge, so that men have clear views of truth ; b) it awakens emotion through that truth and by truth strengthens and purines emotion ; c) it directs the will and conscience, b}- the power of that emotion, to activity in making man holy, and in impelling him to do good to others. That piety that can be injured by the systematic presentation of the great doctrines ol Christianity must be weak, mystical, spurious, or mistaken.

3) To develop perfectly the practical life of the minister, and his uselulness as a teacher of religion. The minister must have all the knowledge which adapts him to the wants of the Church. He must know her histon^ and practical needs, the need of the altar, the need of the pulpit, the need of the pastor, and of the people. All this can only be obtained by the diligent study of the science of theology. Nothing more certainly destroys a minister's influence for good than confusion and inconsistency in his doctrinal statements. To mutilate or to misrepresent truth is not only a sin against God, but it may also prove the ruin of men's souls. The function of the minister is to proclaim the truth of God to men, and his first duty is to learn it ; and he will be a traitor to himself and to his high calling if he does not resolve, so far as he has the power, above all things, to be a theo-

CLAIMS OF THEOLOGY. 23

logian. He maybe something besides, but this he must be. Spurgeon truly says : " We shall never have great preachers until we have great divines."

4) To develop the practical life of the Church. There is a close connection between purit}^ of doctrine and purity of life. For a misrepresentation of the truth, or a defective understanding of the truth, sooner or later, results in defects of organization, and in errors of operation and of life. There is a foundation on which the Church rests, and other foundation can no man lay than that which is laid, which is Jesus Christ. The minister must know the development of the Church in faith and creed, he must be enriched by the lessons of the Church's past, for his labor in preparing the way for the Church of the future. The science of theology is necessary for the upbuilding of the Church.

3. Because it is possible.

The objection has been made that theology can not be regarded as a science, because the truths that are therein contained are not proper objects of knowledge, because they are to be apprehended only by faith. But faith and knowledge do not stand in such relation to each other, as to preclude the possibility of theological science. Faith is only a higher sort of knowledge. By faith we apprehend what is beyond our knowledge. The three elements of faith are knowledge, assent and confidence ; the first two are acts of the intellect, and the third an act of the will. Faith is therefore the joint act of the intellect and the will. So Gerhard and Philippi 1 . This intimate coherence of faith and knowledge is constantly and expressly referred to in the Bible itself (1 Cor. 13: 12; 14: 20; 1 John 2: 20).

i. " Der Glaube is ein Act des ganzen erkennenden und wollenden Menschengeistes in seiner untheilbaren Einheit." Philippi 1 s Kirch. Gl. I. 54.

There has been, indeed, even in the Church, a disposition to exalt one over the other. The Alexandrian tendencv was to give "gnosis" or knowledge a higher place than "pistis" or faith, while the principle of Augustine, adopted by the Scholastics, was: crede ut intelligas ; fides przecedit intellectum, — ' 'believe that thou mayest understand; faith precedes understanding." But the question is not which precedes, but what is their relation to each other. Jacobi (d. 1819) confessed that to him the dualism of faith and knowledge was hopeless. The Hegelian philosophy resolved faith into knowledge. Schleiermacher (d. 1848) maintained "that understanding and emotion are the two foci of our ellipse, and that oscillation is the universal form of all finite being."

In this whole discussion we must lay stress upon the fact, that faith itself, as such, is already a knowledge ; — that it is an immediate and remains the immanent presupposition throughout the unfolding of this knowledge ; that the antithesis of faith is not knowledge, but sight and mathematical demonstration.

Christlieb 2 : "All knowledge is, in the last instance, conditioned by faith ; and faith is the preliminary and the medium of every act of intelligence. He who believes nothing, knows nothing. The antithesis is not that of faith and knowledge, but that of faith and unbelief. ' '

Strong : " The possibility of theology has a threefold ground : 1) In the existence of a God who has relations to the universe ; 2) In the capacity of the human mind tor knowing God and certain of these relations; and 3) In God's revelation of himself to man."

See his Modern Doubt and Christian Belief, pp. 124 — 135.

CLAIMS OF THEOLOGY. 25

4. Because its results are in harmony with those of a genuine philosophyl .

There are those who maintain that philosoph}' and theology are irreconcilable. Hence some repudiate philosophy, considering theology as the fixed point, — while very many repudiate theology, denying its claims on the ground that it cannot be in harmony with philosophy. It is very true, that within the domain of theological thinking, even in the Christian Church, very different philosophical schools have risen and flourished. The struggle between Realism and Nominalism ran through generations. Aristotle and Plato have alternated as masters of Christian philosophy. Plato represents, in general, the idealistic tendency, and Aristotle, the practical and positive. Almost all philosophy is in some sense a development of one or the other of these tendencies, or an attempt to unite them. Luther spoke with special violence against the Aristotelian philosophy and perverted reason, and barren speculation in general. Melanchthon, who was more profoundly learned in Greek philosophy than Luther, thought better of Aristotle, and indeed advocated a sober Aristotelianism.' The later orthodox theologians of our Church come more in contact with logic as one of the philosophical sciences, than with metaphysical speculation. Philosophical sobriety and caution are eminently characteristic of the Lutheran Theology, and very few of its arguments and none of its doctrines rest on philosophical "data," which latter are ever likely to be subjects of dispute among men of solid thought.

Hollaz truly says: " Philosophy is not contrary or contradictory to revealed theology."

The words of St. Paul (Col. 2 : 8) imply no condemn-

i. Compare Krauth's Manuscript Lectures.

ation of a true philosophy, but the very contrary. He implies that there is a true philosophy which is no empty deceit, is not after the tradition of men, and is according to Christ. But philosophy must be regarded only as a handmaid to theology.

Calovius says : " Philosophy is not opposed to Theolog3 r : 1 ) because the true agrees with the true, and does not antagonize it, for what is known b}' the light of nature is no less true than that what is revealed in Scripture; 2) because natural and philosophical knowledge has its origin also in God ; 3) because philosophy leads to a knowledge of God." But Quenstedt truly says : "Although Philosophy and the principles of Reason are not indeed contrary to Theology, nor the latter to the former, still there is a very great difference between those things that are divinely revealed in Scripture, and those which are known by the light of nature."

Theology does not condemn the use of Philosophy, but its abuse and its affectation of directorship as normative and decisive in divine things.

Luthardt: "Philosophy is the science of the natural consciousness, Theology of the renewed Christian consciousness ; the former has to do with the world of creation and the general principles of Being, the latter treats of the world of Redemption and of Salvation ; the former busies itself with theoretical issues, the latter with the practical issues of life."

Section IV. The Organism Of Theology

Positive Theology by its own nature divides itself into four main departments: 1) Biblical or

ORGANISM OF THEOLOGY. 27

Exegetical, 2) Historical, 3) Systematic, and 4) Practical. There can be no question as to the general correctness of this division, though there maybe some in regard to the order of succession. Every division, however, is only relative, for in every single department of theological study all the others are involved. Each takes the hand of the other, and affords an outlook into the other.

i. Fuller Definition.

1) Exegetical Theology comprises all that relates to the exposition and elucidation of the Holy Scriptures. It consequently embraces Exegesis as an art, and all the branches of knowledge auxiliary to that art. To it belong the sciences of a) Sacred Philology, b) Biblical Archaeology, c) Isagogics or Biblical Introduction and Canonics, d) Biblical Criticism (Textual and Higher), e) Hermeneutics, and /) Exegesis, as the practical application of Hermeneutics.