Why Theology?

I already have the Bible and the Holy Spirit; why should I study theology? Given what we think about the answer to this question, how should we approach the study of theology?

The answer to these questions is not as straightforward. There are different approaches, and some even argue with Scripture.  

Two approaches fall outside of orthodox Christianity, although they are widely popular among those who identify as Christian. The first is to think that there is no need to study theology whatsoever. Those who argue this appeal to verses like John 14:26 and 1 John 2:27. However, who's to say their understanding of these Scriptures is correct? With this approach, even our view of Scripture is slippery. Why appeal to it at all? Those who hold to this approach argue that they have Jesus and the Holy Spirit, but without any study of God, what exactly is Jesus, and what is the Holy Spirit they are appealing to? See the problem? Everyone is a theologian. This approach is subjective and dangerous.

The next approach is the experiential or mystical illumination approach. Additionally, outside of orthodox Christianity, this view holds that the Spirit directly illuminates believers beyond Scripture, rendering Scripture or the study of Scripture less necessary. It's less about doctrine and more about an encounter. Those who defend this approach to theology may appeal to John 16:13 or 1 Corinthians 2:10, but not above personal experience.

A third approach to theology is the ecclesial tradition, which is typical among Roman Catholics and the Eastern Orthodox. In this line of thinking, the Bible and the Spirit are not enough to engage in good theological study; you also need the Church's magisterium or tradition (Church Fathers) to serve as both the proper interpreter and the proper guide rails. Proponents appeal to Scriptures such as 2 Thessalonians 2:15 and Matthew 16:18-19. While most consider this view within Christian orthodoxy, it often elevates tradition to the level of Scripture.  

A fourth approach — often referred to as classical Protestantism — views theology as human reason applied to Scripture. Here, the Bible is authoritative, but theology organizes, clarifies, and defends it. As Anselm would argue, theology is faith seeking understanding. Many reformed theologians hold this view, including men like Calvin, Berkhof, Hodge, and Grudem. The PCA is grounded in this approach to theology, even appealing to the WCF 1.6 that states, "The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture…" Biblical warrant is grounded in Passages like Acts 17:11, Titus 1:9, and 2 Timothy 1:13. This view of theology recognizes both Spirit and Scripture, but also that God gave the Church teachers (Ephesians 4:11-12).

As people think of a healthy church model, there's yet another way to consider theology. In this case, theology serves as the necessary guardrails to interpretation and practice in the local church. Theology matters because churches cannot be healthy without the right doctrine. Under this thinking, theology is not ivory-tower speculation, but it is what builds, guards, and grows God's people. This is the approach of D.A. Carson, the EFCA, and 9Marks. Proponents appeal to Ephesians 4:11-14 and 1 Timothy 4:16. One of the greatest strengths of this view is that it connects theology to discipleship, membership, and witness.

Everyone does theology; the only question is whether you'll do it carefully, biblically, and humbly. At the end of the day, everyone is a theologian.

As one considers how to do theology, another question arises. Is it arrogant to think we can definitively write down doctrines that try to explain God's revelation to us?

The suspicion is that writing doctrines or confessions puts human words over God's Word, or that we presume too much in defining what God has revealed. That concern is not ridiculous or unreasonable. Confessions can be misused. But biblically and historically, the Church has always written doctrine. The real arrogance is pretending we don't need clarity.

There is great value in Faith Statements, good theological practice, and knowing theology. First, these bring clarity for the Church. A confession isn't adding to Scripture; it's saying, "Here's how we understand what Scripture teaches." This helps churches know what they are united around (Amos 3:3). Second, these promote unity and serve as guardrails. Shared doctrine unifies believers around essentials and draws lines against error (Ephesians 4:13-14). Third, faith statements and sound doctrine serve as a witness to the world. Doctrinal statements inform outsiders: "This is what we believe and why we believe it" (1 Peter 3:15). And finally, good faith statements and thorough study of theology will guard future generations. Written confessions preserve the faith "once for all delivered to the saints" (Jude 3) for those who come after us.