The Method of Theology

Whilst the true or pure content of the theological cannon does not change (or should not) the method of delivery or communication of that content will be adapted to suit the culture and audience in order to convey, as accurately and succinctly as possible, the truth of that content without diluting the authority of Scripture.

In preparing or planning a theological methodology there are some basic steps that can be beneficial as sound guidance as noted by Erickson and can also double up as a basic hermeneutic philosophy:

1. Collection of Biblical Materials
This, at first, seems obvious. However it is as much concerned with the text as it is with lexicographical tools. This stage concerns basic or initial exegesis of the text. i.e. What does it say? Take the original language in so far as you are able and translate it into the context of the culture and audience that you intend to communicate it. This, depending on your skill and training in languages, may be the longest step or the shortest. However it should be the first step. There’s no point in determining your interpretation, application or theme until you have a level of confidence in what the text actually said.

2. Unification of Biblical Materials
Consider the broader context of the text, i.e. author, date, original audience etc, as well as how, in the broad sense, it fits systematically into Scripture. In other words check that you don’t treat it in complete isolation and apply some “private interpretation” that results in serious error.

3. Analysis of the Meaning of Biblical Teachings
Now you get to the interpretation part. Although at this point, you really should be considering the original context. e.g. Consider what Paul said specifically to the Christians living in Corinth in the 1st century before you consider how it applies to Christians living anywhere or at anytime.

4. Examination of Historical Treatments
This might involve consulting a commentary or two. How did our predecessors view and apply the text contemporaneously? What elements of their treatment was specific to their time? What elements are abiding and relevant now?

5. Consider Other Cultural Perspectives
With Internet access this is becoming increasingly easy. However with globalisation it also is becoming increasingly important, especially if you are communicating cross culturally. Learn to appreciate other perspectives. e.g. the Asian tradition of filial piety influences family relationships differently to Western society where “the needs of the child” are paramount and children can subpoena or divorce their parents if unsatisfied.

6. Identify the Essence of the Doctrine
By now you should be able to objectively segregate the main teaching and be ready to make a contemporary application.

7. Allow for Illumination from Extra-Biblical Resources
Whether they be language, cultural, historical, sociological, scientific or psychology, there may well be something that can serve to further explain or illustrate the text. e.g. consider the Roman concept of Adoption and how that influenced Paul’s explanation of our relationship to God in Romans 8.

8. Develop a Contemporary Expression of the Doctrine
Here’s where the current buzz-word comes into play - contextualise it I have frequently referenced my own adoption as well as our adoption of Lily as a means to explain, illustrate and understand the Biblical doctrine of adoption.

9. Develop a Central Interpretive Motif
This relates back to the concept of Systematic Theology. How do you order your understanding of theology? What is the underlying emphasis you employ to provide consistency or unity in your teaching?

10. Stratification
I think this point is very important. This is a really basic exercise, but it serves to prioritise the doctrine of the text both from a Systematic and Biblical perspective. It can also mitigate unhealthy preeminence being given to minor teachings or speculative conclusions. e.g. The doctrine of Scripture supersedes the identity of the “two witnesses” in Revelation 11. We all have our bias’ and ‘hobby horses’ which are fun to debate and speculate with friends but we need to guard against them dominating our theology and communication of truth.