Theology is, as we’ve said, the application of Scripture by persons to all areas of life. That definition gives us a norm for our study (“Scripture”), presents a range of subject matter (“all areas of life”), and encourages our self-reflection as “persons” engaged in the study.

On this definition, theology is Scriptural, practical, and personal. But on this understanding, theology is universal in scope, and therefore a huge task. Are there any directions as to how we may divide up the task into smaller units?

Scripture itself doesn’t tell us to do this first, then this, then that. In one sense we can begin anywhere. When our enemies throw us into a pit, it is time for the theology of Ps. 40:2. When we are in trouble, or happy, or sick, we need to apply James 5:13-16.

That is theology, ourselves applying the word to the area of life we are presently experiencing.

But in these articles, our task is not primarily occasional theology, theology for this or that experience. Occasional theology is perfectly legitimate; indeed it is necessary; but we cannot contain it all in a book, for our experiences, our “areas of life,” are too vast in number to include in a book. A book like this can only summarize the process.

And the quest for a summary is itself a theological question, often called “the question of method:” Does Scripture give us any help in summarizing the process of theological work? Does it tell us anything about how we (we persons) should apply the Scriptures to the events and settings of our lives?

Here the history of theology gives us some help. I have not been known as a historian of doctrine, though I have written a large book on the subject.[1] In my view, some theologians have been overly preoccupied by the history of doctrine, by tradition, to the detriment of the Protestant principle, “by Scripture alone.”

My own goal in teaching theology has been to encourage my students to focus on Scripture itself and thereby even to correct tradition if that is necessary. That was the goal of the Protestant Reformers. But there is also positive value in tradition. Scripture itself teaches us to honor our parents and others who have taught us wisdom (as Prov. 1:8-9). And as we ask the theological question of how to do theology, we should listen to them.

My colleague, Steve Childers, has found some helpful insights in the great theological work of Augustine, Luther, and Calvin. These thinkers have outlined a way of doing theology that is eminently Scriptural, avoiding some errors that have crept into other traditions.

When asked near the end of his life to summarize Christianity as he understood it, Augustine replied by citing Paul’s triad in 1 Cor. 13:13: faith, hope, and love. Expounding that insight, he wrote a little book, The Enchiridion, which described faith by means of the Apostles’ Creed, hope by way of the Lord’s Prayer, and love by way of the Ten Commandments.

This way of summarizing Christian theology was taken up also in the important works of Luther and Calvin, and in the Confessions of the churches.

Clearly this way of summarizing the work of theology meets the requirements of our earlier definition. It is Scriptural, for all its content is taken from Scripture.[2] It is practical, for it deals with our mind, our heart, and our decisions. And it is personal, for it engages everything that we are. It is the fundamental spiritual exercise by which we apply the Scriptures to all areas of life.

But though it is practical and personal, it is not “man centered” in the pejorative sense. Rather, it is God-centered, because focused on the Trinity: (1) the eternal plan of God the Father, (2) accomplished by the Son, and (3) applied to our hearts by the Spirit.

The Father’s eternal plan is the content of our faith; the Son’s application of that plan for our eternal salvation is the content of our hope; and the Spirit’s bringing that plan into our hearts is the content of our love.

In the articles that follow, we seek to outline this method. As this is a Scriptural, practical, and personal approach, our book will differ from some others. The book will be informed by our academic study, but we hope you will not see it as an academic book. We intend simply to take the written word of God and apply it to the situations of life, as the Holy Spirit enables us to.

I turned 80 in April, 2019, much older than Augustine was when he summarized his life work in the Enchiridion. My own life work does not have anywhere near the importance of Augustine’s. But I do pray that this book will summarize my own, in which I have tried to confess the same faith as that of Augustine, Luther, Calvin, and above all the Bible itself.

Steve, who has done most all of the actual writing, has done a wonderful job in expressing that faith that is mine as well as his own. I give thanks to God for bringing me such a wonderful friend and colleague.

Dr. John M. Frame

Emeritus Professor of Systematic Theology and Philosophy,

Reformed Theological Seminary

Footnotes:

[1] Frame, A History of Western Philosophy and Theology (Phillipsburg: P&R Publishers, 2015).

[2] The Apostles’ Creed was written shortly after the completion of the biblical canon, but Christians of all traditions have adopted it as a summary of biblical faith.