Systematic Theology Introduction 1.

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January 2, 2013 biblicaministerio
BIBLE MAGAZINE 1.1
Christianity is in danger of becoming religious culture, therapeutic worship and individualistic
emotions. [1] This was said by Gregory of Nyssa, thousands of years ago. Through this divergence,
reason and obedience to the will of God clearly expressed in his Word are suppressed .

There is rejection of the study of the Bible and theology. A separation has been created between
religious experience, the essential , and biblical doctrines; that seem to be impractical. But this is
not the emphasis of the NT, where the life of faith and sound doctrine are inseparable. [2]
[2 Tim 4:3-4 For the time will come when they will not endure sound doctrine, but having itching
ears, they will gather for themselves teachers according to their own lusts, and they will turn away
their ears from the truth and turn to fables].

The symbiosis with Protestantism continues to undermine the identity of the church as the
eschatological movement remnant of biblical prophecies. Thus, a growing secularization has been
introduced in the ministry, mission and life of local churches. Gradually the time dedicated to
“music” and “entertainment” displaces the serious study of the Word of God, whether in sermons,
Sabbath school, or personal worship. In its preaching, worship, lifestyle, and mission, the church
increasingly resembles the culture of the sinful world in which it lives. [3]
The Adventist Church should complete the theological revolution begun by its pioneers in the 19th
century. Subsequent generations have neglected the task of continuing the theological growth
essential to the unity and global mission of the church. In addition, due to the intrusion of ideas
taken from the evangelical tradition and the current secular culture, Adventist theology is currently
in a state of fragmentation and lacking healthy and consistent growth . [4]
Without theology, there is no salvation. The structure of salvation as a personal relationship with
God requires theology, that is, knowledge of the God in which faith is placed. [5]
[Ro 10:14, 17 How then will they call on him in whom they have not believed? And how will they
believe in him of whom they have not heard? And how will they hear without someone preaching to
them?…So faith comes from hearing, and hearing comes from the word of God].

Adventist theology is not written because evangelical books can be used, with minor objections.
Only our distinctive doctrines need be emphasized. How can we expect to do this without dire
consequences? Adventism cannot rely on the Protestant way of thinking because it is not faithful to
the fundamental principle of Adventist theology: Tota, Sola et Prima Scriptura. [6]
We lacked, until today – Systematic Theology, Norman Gulley – a concrete systematic theology,
designed and established on the basis of the fundamental Adventist theological structure.
 Furthermore, the Protestant soteriological doctrine of salvation is based on the dichotomy between
law and grace. This idea universally accepted in Protestantism assumes that God saves Jews
through obedience to the law in the OT, and Christians through grace in the NT. Under this
dependence on Roman tradition, Protestantism has fragmented into a growing variety of
denominations that teach – fables – alternatives and contradictory to each other. [7]
Likewise, in Adventism, there is an awareness that theological disciplines are not necessary for
pastoral work and evangelization. For example, when discussing the theological curriculum for
pastors. The recurring idea is that the preparation of pastors would be more effective if practical
instruction [ methods and procedures of pastoral work ] were increased and theoretical instruction [
biblical theology, biblical languages and Systematic Theology –doctrine- ] was decreased. [8]
This problem is currently also being faced in our higher centers of theological education, but in the
face of a difficulty that is already quite deep-rooted in what to do as an Adventist in recent decades.

However , what results has this emphasis generated – practical matters in formal theological
study – in the last 40 years? It is true that the IASD has increased its membership, but its
“theological thinking,” [ its way of thinking in relation to biblical revelation ] , has diversified
quite a bit, and in many cases, the conduct of the church has been secularized.

Therefore, is in-depth theological study necessary for the spiritual life, unity and mission of the
Adventist church? [9]
If we answer negatively to this last question posed by Fernando Canale, we will be perpetuating the
problem.

There are many Christians who think there is too much to do for the cause of Christ to take time to
sort out their theology. Saving souls, planting churches, – leaving aside teaching the Holy
Scriptures . But the reality is that if we take the time to organize our theology systematically, and
teach it properly , we can actually achieve much more in the service of Christ and his kingdom. [10]
Müller confirms: If we decide that we do not have time to stop and evaluate what is right or wrong,
then we will not have time to highlight the right within the error, which implies that we will not be
able to live according to the model of what really is. right and wrong; which simply means that we
do not have time to live with integrity according to the light that God has given us . [eleven]
The IASD should complete the theological revolution initiated by its pioneers in the 19th century. It
must be completed at the scholarly level of university research and at the practical level of ministry
[ theology for the churches ]. [12]
In addition, a theological curriculum must be implemented as formal biblical education for our lay
people - a minimum of two years -, with free or very low cost access and at a global level through
the Internet; that allows them to develop theologically, to be prepared and fulfill the mission. What
is happening in many Protestant churches that teach error.

The doctrine of the sanctuary articulates the hermeneutical principles of Adventism/ Systematic
Theology . The pioneers and Ellen White built Adventist theology on this methodological
foundation. On this hermeneutical conviction [ Sola Tota et Prima Scriptura ] Adventist theology
will stand or disintegrate. Sola Scriptura [Only Scripture to interpret itself], and its extension in
Tota Scriptura [complete AT and NT] and Prima Scriptura [Scripture controls and criticizes the
contents that other sciences contribute to the truth]. [13]
The change in the hermeneutic and methodological paradigm of Catholic and Protestant theology [
permeated by tradition, philosophy and science ] requires a reinterpretation of the totality of the
biblical doctrines of Christianity that Adventism has not yet developed at the level of theological
research. erudite, and very little at the level of dissemination . Hence, contemporary Adventism is
experiencing a de-theologization of its thought, activities and mission. [14]
The reason that justifies the existence of Adventism as a remnant church is to live and present its
alternative theological project based solely on the Bible to the entire world. In other words , the
Adventist church exists for missionary theological reasons . Your organization facilitates the
fulfillment of your global mission. However, it is surprising that church administrators consistently
emphasize and organize missionary work while seriously neglecting theology and the unity of the
church. [fifteen]
By forgetting that theological research is a necessary requirement for theological unity, and that
theological unity is the necessary condition for missionary success, the Adventist church is failing
in its evangelical mission and adapting to the ways of the world. To reverse this situation, the
church must reconsider the missionary strategy that it has promoted for more than half a century. To
be successful in the mission you must think theologically from cause to effect. That is, one should
try to discover how God has designed the missionary work of the church. [16]
The church should abandon the solitary and unbalanced emphasis on mission and rituals adapted
from the ways of thinking of human cultures and let worship and mission arise from their natural
source, understanding and obedience to the Word of God [theology ]. The MINISTERIAL
PARADIGM must change from the CULTURAL-RITUAL-ENTERTAINMENT axis to the
BIBLE-THEOLOGY AND EDUCATION axis. This involves the deep understanding of biblical
truths for each church member. [17]
[MT 28:19-20 Therefore go and make disciples of all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Spirit; teaching them to observe all things that I have
commanded you ; and behold, I am with you always, to the end of the world. Amen.] [18]

[1] Olson, History of Christianity, 15. Cited in Müller, Ekkehard. “Theological Thinking in The
Adventist Church.” Davar-Logos, 1.2.(2002): 136. [ Italics added ].
[2] Canale, Fernando. “Contemplating IASD Theology: The Theological Task in the Life of the
Church, I.” Davar-Logos, 6.1.(2007): 57.
[3] Canale, Fernando. “Contemplating IASD Theology: The Adventist Theological Project and its
Impact on the Church, II.” Davar-Logos, 6.2.(2007): 135.
[4] Canale, “Contemplating IASD Theology: The Theological Task in the Life of the Church, I.”
Davar-Logos, 6.1.(2007): 55.
[5] Canale. “Contemplating IASD Theology: The Adventist Theological Project and its Impact on
the Church, II.” Davar-Logos, 6.2.(2007): 135.
[6] Ibid.
[7] Ibid.
[8] Canale, “Contemplating IASD Theology: The Theological Task in the Life of the Church, I.”
57.
[9] Ibid, 56.
[10] thirdmill.org, Building a Systematic Theology, Lesson 1.
[11] Müller, Ekkehard. “Theological Thinking in The Adventist Church.” Davar-Logos, 1.2.(2002):
142.
[12] Canale. “Contemplating IASD Theology: The Adventist Theological Project and its Impact on
the Church, II.” Davar-Logos, 6.2.(2007): 135.
[13] Ibid, 138.
[14] Ibid.
[15] Ibid.
[16] Ibid, 139.
 [17] Ibid.
[18] Jesus did not say, “Therefore go and study the “ Faith of Jesus ” to all nations.” To fulfill his
commission, we must “teach” all the things that Christ has commanded us. Systematic theology was
formed, and continues today, by the desire to teach, to communicate effectively, and to fulfill the
Great Commission. I construct a systematic theology, 10-11, thirdmill.org. cf. [2 Tim 4:2 Preach the
Word; persists in doing it, whether it is appropriate or not; corrects, reprimands and encourages
with great patience, without stopping teaching ].
 Systematic Theology Introduction 1.2
January 15, 2013
bible ministry
BIBLE MAGAZINE 1.2

Pr. Edgar Santana Chea

The term theology is not found in the Bible, but the concept is explicit, as is the theological term
trinity. The term theology was used in classical Greek. The literal meaning, may suggest, our
speech about God, or the speaking about God; Therefore, the doctrine (teaching) about God is also
implied (Athanasius and Augustine used this definition). We will limit ourselves to the Christian
use of the term theology. [1]
Garrett explains: Theology is derived from two Greek words “Theos” (God) and “logos” (reason,
order or word). From this etymology, it is deduced that theology, according to its current use in the
Spanish language, means the ordered consideration or study of God. Garrett, James. Systematic ,
Biblical, Historical and Evangelical Theology . T1, Nancy Bedford translation, 3rd edition. (El
Paso, Texas: Casa Bautista de Publicaciones, 2006): 13.
Originally theology referred to doctrine about God in its most specific sense. During the Middle
Ages it was then understood as a broader field of study and was relegated to a science, even the
queen of all sciences. Today the term theology is used in the broadest sense, when determining the
different disciplines that involve university study for pastoral ministry. [2] Garrett confirms:
Theology in the broad sense can mean the complete curriculum of a theological seminary or a
theological college. In a more limited sense it can refer to the study of Christian doctrines (Christian
theology, biblical theology), which are rather equivalent to systematic theology. And in the strictly
restricted sense, theology (proper) refers to the doctrine of God, which includes the trinity, God the
Father, his attributes, etc. Garrett, James. Systematic, Biblical, Historical and Evangelical Theology
. T1, 13.
Furthermore, specifically, the term theology has a wide range of meanings. In A New Handbook of
Christian Theology , in the different meanings of the term appears: Biblical Theology, Black
Theology, Confessional Theology, The Theology of the death of God, Dogmatic Theology,
Systematic Theology, Empirical Theology, Feminist Theology, Historical Theology, Theology of
liberation, narrative theology, natural theology, philosophical theology, postmodernist theology,
process theology, etc. [3] In another sense, theology could also refer to the specific beliefs of a
religious community, such as Protestant theology, evangelical theology, Roman Catholic
“theology,” Reformed theology, or Adventist theology. [Rice, Richard. Reing of God, An
Introduction to Christian Theology from a 7th-Day Adventist Perspective. (Michigan: Andrews
University Press,1997),2].
A concise definition is presented. Millard Erickson defines: Theology in a “Christian context” is a
discipline of study that seeks to understand the God who has revealed himself in the Bible and
attempts to provide a Christian interpretation of Reality. [4]
Another more specific definition. Erickson maintains: Theology is that discipline that attempts to
develop a “coherent” exposition of the doctrines of the Christian faith , based mainly on the
Scriptures, situated in the context of general culture, expressed in contemporary language and
relating to the themes of the life . [5]
While Fernando Canale states: theology also means “knowledge of God.” Many Christians identify
this science with scholarly studies that are difficult to understand and consider them more than
useless. However, Jesus himself explained: that eternal life consists in knowing God the Father and
Jesus Christ [Jn 17:3]; Therefore, every Christian does theology because he relates to Christ through
his revelation written in the Bible. From this it follows that theology is done at two levels of
understanding, the scholarly and the pastoral. Both are theoretical-practical knowledge. The
difference is one of depth and language. [6]
Theological research is not reserved for pastors and theology professors. We are all called to the
deep study of the Scriptures [theology]; Elena G. Of White, he comments: There are many
mysteries in the Word of God that we do not understand, and many of us become content and stop
investigating when we begin to know a little about Christ. When the mind begins to understand a
little of the divine purposes and we begin to have an elementary knowledge of the character of God,
we satisfy ourselves by thinking that we have already received all the light that the Word of God
gives. But the truth of God is infinite. We should work in the mine of truth with valiant effort to
discover the precious hidden gems. It is the privilege of the worker [ pastor and layman ] to have a
constant supply of new truths for the people. He should become able to bring from God's treasure
new beauty and truth and not constantly repeat the same thing. [7]
1.2.1 – Theology is elaborated through essential preliminary presuppositions . This includes that
God exists [ Gen 1:1; Heb 11:6 ], which is revealed in different ways, but more specifically
through the Scriptures, the authors of which were inspired by God Himself [ 2 Tim 3:16 ]. God
enters into a process of communication, to which he invites us through faith, and by “doing
theology”, we respond to his initiative to know it. [8]
1.2.2 – Theology has a defined goal . Increase knowledge about God and his work, to establish a
correct relationship with the Lord. [9]
1.2.3 – Theology is biblical (its main source is the canonical Scriptures of the OT and NT, accepting
their mutual dependence and interconnection; also using the correct tools and methods -
hermeneutics- to develop biblical interpretation […]. [10 ]
Sola Scriptura, Tota Scriptura and Prima Scriptura.

The pioneers of the IASD rigorously applied the Protestant principle of Sola Scriptura [Scripture
alone to interpret itself], and its extension into Tota Scriptura [complete OT and NT] and Prima
Scriptura [Scripture controls and criticizes the contents that others sciences contribute to the truth].
[eleven]
These methods and tools are provided by the Scriptures themselves, which are the primary source.
Furthermore, all secondary sources – such as general revelation and extra-biblical prophecy – are
evaluated and filtered through the Word itself. This also involves historical theology, secular culture
and personal experience. [12]
1.2.4 – Theology is necessarily systematic : it is based on the entire Bible, instead of using
individual texts, isolated from each other , it attempts to relate the different portions to each other
to merge the different teachings into a harmonious and coherent whole. [13]
[Is 28:9-10 Who will be taught knowledge, or who will be made to understand doctrine ? To the
weaned? to those torn from their breasts? Because commandment after commandment ,
command upon command , line after line, line upon line, a little there, a little there ]

In reality, the theological discipline that seeks to organize Christian doctrines as a whole in a logical
order, whose discussion of one doctrinal point is naturally directed to the understanding of the next
topic; It is regularly called 'Systematic Theology'. [Rice, Richard. Reing of God , An Introduction to
Christian Theology from a 7th-Day Adventist Perspective, 10].

The description, analysis and organization of biblical doctrines are traced through the entire Word,
without giving rise to human reasoning as the originator. This involves the humble approach
through faith to theological investigation, and recognizing the progressive character of biblical
truth. [14]
[ Prov. 4:18 The path of the righteous is like the first dawn of the dawn: its splendor increases until
the day reaches its fullness].

This also involves an ongoing process that guides believers toward the discovery of deeper truths
and a better relationship with God. This involves reformulating, redefining, expanding or
correcting doctrinal statements or interpretations of biblical passages if these do not correspond to
the scriptural testimony. [fifteen]
1.2.5 – Theology is Christ-centered, consequently all biblical doctrine is truthfully and coherently
derived from the Word of God, and is consistently related to Jesus [Jn 5:39] . [16]
1.2.6 – Theology takes place in the context of the Great Controversy between good and evil, and
includes a strong eschatological emphasis. [17]
1.2.7 – Theology is necessary for spiritual maturity . [ Heb 5:12-6:2 NIV In reality, by now they
should be teachers, and yet they need someone to reteach them the most basic truths of the word of
God. In other words, they need milk instead of solid food. He who feeds only on milk is
inexperienced in the message of justice; He is like a suckling baby. On the other hand, solid food is
for adults, for those who have the ability to distinguish between good and bad, since they have
exercised their faculty of spiritual perception. Therefore, leaving aside the elementary teachings
about Christ, let us advance towards maturity. Let us not re-lay the foundations, such as repentance
from works that lead to death, faith in God, instruction in baptisms, laying on of hands, resurrection
of the dead, and eternal judgment]. [18]
1.2.8 – Theology must be practice-oriented . Not in the technical sense (preaching, homiletics, etc.),
but (Applied) theology is related to living and not only to believing. The Christian faith helps us
with our practical concerns. [19]
Garrett confirms: theology deals with the intellectual side or doctrinal content of the Christian
religion; However, this does not imply the existence of a total isolation of the cognitive doctrinal
aspect that divorces it from the affective aspects or the moral and ethical aspects of Christianity,
although in fact in theology thinking is given priority. However, doctrine and ethics were not
separate disciplines for Christians until Jorge Calixtus (1586-1656), a Lutheran theologian, drew the
distinction. Garrett, James. Systematic, Biblical, Historical and Evangelical Theology . T1, 15.

Paul's epistles are full of theology - doctrines -, praise and personal applications. [1 Tim 6:3
doctrine according to godliness]. Grudem, for example, makes the distinction between theology and
Christian ethics, such as applied theology. However, this separates doctrine from personal
experience.

Many times the immense gap between merely scholarly knowledge about a certain teaching, and the
non-practical application of it, is so gigantic that this gives rise to the rejection of theology, and its
consequent doctrinal system related to spiritual experience.

1.2.9 – Theology also relates to the general themes of culture and knowledge. The origins – the
creation – with science (cosmology), theology with the historical and cultural background in ancient
and present time, etc. [twenty]
1.2.10 – Theology must be contemporary . Although it deals with timeless themes, it must use
current language ( without distorting the biblical material through the same language, concepts and
forms ). Some theologies, in their attempt to deal with modern issues, expose biblical materials in
such a way as to distort them. Although the Christian message should be directed towards issues
and challenges that exist today; We must be cautious when committing to certain issues. A theology
that identifies too much with the present (this is “today”, and nothing more), risks becoming
obsolete. [twenty-one]
Rice adds: Theology must reach out to the present experience of the Christian community […] The
notion of “present truth” played an important role in the theological thought of early Adventism.
Fundamental doctrines were emphasized as something new that must be proclaimed [ Saturday, the
law, the sanctuary that prefigured the two phases of Christ's ministry, intercession and pre-advent
judgment, the triple angelic message, the coming of the Lord, the state of the dead, etc. The truth
never changes, but the perception we have of it does, and even more so when said truth is an urgent
redemptive need for all humanity in these last days ; ( present truth is the most contemporary
message we can preach ). [1]
[1] Richar Rice, Reign of God , An Introduction to Christian Theology from a Seven Day Adventist
Perspective (Michigan: Andrews University Press, 1997), 8. (Italics added).
theological thinking

In order to know God through the Holy Scriptures, we have to do theology. When we interpret the
Word by studying it, the practice of theological thinking is involved. We all, to some extent or
another, regardless of our formal training in the area, analyze inspired biblical content. To do
theology ( think theologically ) is to look at biblical evidence and draw conclusions. These can be
right or wrong, depending on our assumptions, in addition to the method of interpretation, and the
evaluation of our conclusions. [1]
Other important considerations when doing theology ( thinking theologically ) are the following:

1. Knowledge about God begins with revelation . God has determined and takes the initiative to
reveal Himself ( self-revelation ) as well as the truths about Him and His redemptive plan.

2. In order to obtain knowledge about God and enter into a relationship with Him, it is necessary to
delve into theological discipline, that is, observe and study what God has revealed. Theological
thinking is a privilege and it is a joy.

3. Thinking theologically means observing and analyzing biblical evidence and drawing
conclusions , taking into account that these may be correct or incorrect, so a certain criterion of
continuous evaluation must be maintained.

4. Thinking theologically requires humility. Humans are not infallible.

5. Thinking theologically is a continuous process , which should guide us to greater depth in the
knowledge of God and his redemptive plan.

6. Thinking theologically is not a solitary process . It is an activity of the body of Christ, his
church. All members should be involved.

7. Although the conclusions drawn through theological thinking do not lead us to an exhaustive
understanding in relation to all the truth; However, the above is enough to deepen our knowledge
about God and salvation.

8. If when thinking theologically we apply the same presuppositions and methodological

approaches, that is when the different investigations will be complementary and not contradictory.
[2]
[1] Müller, Ekkehard. “Theological Thinking in The Adventist Church.” Davar-Logos, 1.2. (2002):
127.
[2] Ibid, 128.
[3] Ibid, 128.
[4] Erickson, Millard. Systematic Theology , Contemporary Theological Collection 28. 2nd ed. in
Spanish. (Barcelona, Spain: Editorial Clie, 2008), 17.
[5] Erickson, Millard. Systematic Theology , 18.
[6] Canale, Fernando. “Contemplating IASD Theology: Part 1.” Davar-Logos, 6.1. (2007): 58.
[7] Elena G. White. Review & Herald, 1948, 389-90. Gospel Worker. Cited in Canale, Fernando.
“Contemplating IASD Theology: Part 1”, 60.
[8] Müller. “Theological Thinking in The Adventist Church”, 132.
[9] Ibid, 132.
[10] Erickson,. Systematic Theology , 22.
[11] Müller, “Theological Thinking in The Adventist Church,” 133.
[12] Ibid, 134.
[13] Erickson,. Systematic Theology , 23.
[14] Müller. “Theological Thinking in The Adventist Church”, 134.
[15] Ibid.
[16] Müller. “Theological Thinking in The Adventist Church”, 134.
[17] Ibid.
[18] Ibid.
[19] Ibid.
[20] Erickson,. Systematic Theology , 24.
[21] Ibid.
[1] Müller, Ekkehard. “Theological Thinking in The Adventist Church.” Davar-Logos, 1.2. (2002):
131.
[2] Ekkehard. “Theological Thinking in The Adventist Church”, 126-127.
Systematic Theology Introduction 1.3
January 30, 2013
BIBLE MAGAZINE 1.3

Pr. Edgar Santana Chea (author and designer)

Classification of Theology in the General Academic sense, in relation to Theological
Studies and Doctrinal Studies

First of all, it is good to highlight, as we have mentioned previously, that the term
theology is widely used. Erickson clarifies: “in the broadest and most general sense it
covers all the disciplines involved in university training (the disciplines for the higher
academic study of the ministry -The School of Theology-). In this sense, it includes
topics as diverse as: AT, NT, Church History, preaching, pastoral ministry, counseling,
etc. [1]
While the concept is delimited. Müller clarifies: If we move to the more specific use,
then the following picture emerges. In a first order or [Ist Level]: Theological Studies
are presented, which at the same time are made up of (a) Biblical Studies, (b) Historical
Studies, (c) Doctrinal Studies; and (d) Practical studies. This is the broadest sense
applied to the term theology in the Christian context . Each of the following
subcategories can be developed ( The Master of Divinities, 2002 Müller ). [2]
Ier Level Theological Studies include:

– Biblical Studies includes the study of the books of the Bible, specific topics and
biblical language.
– Historical Studies deals with the history of the Ancient Near East [COA], history of
the ancient Greco-Roman empire, church history and archaeology.
– Doctrinal Studies refer to all aspects that deal with the specifically doctrinal
character of the Christian faith.

– Practical Studies include homiletics, church administration, church growth,

evangelism and mission.
These Theological Studies imply a 2nd Level , within Doctrinal Studies, which
includes disciplines such as Biblical Theology, Historical Theology, Systematic
Theology and Philosophical Theology. [3]
2nd Level Doctrinal Studies include:

It is necessary to first clarify the common sense of Biblical Theology (Ira implication: it
is simply the theology that is biblical, that is, based on the Bible, and faithful to its
teachings ) . [4]
– Biblical Theology or canonical biblical theology ( Hasel) begins with the study of a
specific book of Scripture or a biblical author. For example, from a specific book: the
theology of Mark (What is the theological emphasis of the Gospel? What is the author's
purpose and what did he want to express?); or from a body of books by one author:
Pauline theology (Paul), Johannine or Johannine theology (John). OT Theology and NT
Theology are considered specific disciplines of Biblical Theology. The methodology
focuses on the historical grammatical method. [5]
Garrett, broad: Biblical Theology (canonical –Hasel-) is the exposition (based on
adequate exegesis and correct collation of all preliminary texts) of the theological or
doctrinal teachings of the OT and NT. These are the two great divisions of biblical
theology, the Old Testament and the New Testament. These are at the same time
subdivided according to the different segments that make up the Scripture (p. eg: the
Pentateuch, the major and minor Prophets, wisdom literature -Job, Psalms, Ecclesiastes,
Proverbs-; the synoptics, Paul, Acts, the general epistles and John)[…] Within these
specific topics pertaining to the study of biblical theology the following are included:
the doctrine of God in the Psalms, the doctrine of creation in the major prophets , the
kingdom of God in the synoptics, and the doctrine of justification by faith in the Pauline
epistles. Garrett, James. Systematic , Biblical, Historical and Evangelical Theology T1,
26.
– Historical Theology is the study of how certain doctrines were understood during the
history of the church. For example, if the NT was the theology of the first and second
centuries, then we study how the first fathers of the first and second centuries gave
interpretation to the theology of the NT . [6] The synchronic approach studies the
theology of each particular century or period. Example, the Trinity during the 4th
century. The other approach, the diachronic [history of doctrines] , consists of
following the steps of the history of thought of a specific doctrine [or a series of them]
throughout the history of the church. For example, Pneumatology (doctrine of the Holy
Spirit) from the 1st century to the 21st century. George Santany stated: those who do
not learn from the past are condemned to repeat it. If we carefully examine some of the
contemporary “theologies” in light of church history, we will realize that they are based
on ancient heretical concepts. For example, if we evaluate the implications of the
Jehovah's Witnesses' view of the person of Christ, one could examine the view of Arius
in the 4th century and conclude that it is an ancient error that has been perpetuated in
the present. [7]
Garrett adds: Historical theology, which is also known as the history of Christian
doctrine (e.g., History of Christian Thought , Just A. González), is the exposition of
Christian doctrines in accordance with their formulation and defense in the post-biblical
history of Christianity. It can be subdivided into chronological periods (patristic,
medieval, reformist, pro-reformist and modern) or between the divisions of the different
confessions (patristic, Orthodox, Roman Catholic and Protestant). Historical theology
also deals with the theological decisions of church councils, symbols, confessions of
faith, and the writings of individual theologians. As an example of specific topics, the
following can be cited: the doctrine of the Word of God of Athanasius, the doctrine of
original sin of Augustine of Hippo, the doctrine of predestination of John Calvin, etc.
Garrett, James. Systematic, Biblical, Historical and Evangelical Theology . T1, 27.

– Philosophical Theology [9] . Grudem explains: the study of general theological

topics primarily without the use of the Bible, but rather using the tools and methods of
philosophical reasoning and what can be known about God by observing the universe.
[10] Note how controversial this definition is, it is with this approach that part of the
paradigm that rejects systematic theology in our denomination has been undermined
over the years.
Garrett, in relation to Christian theology and philosophy, states: the task and method of
theology and philosophy, although similar, differ. Philosophy is humanity's search for
truth, without necessarily recognizing the validity of the truth that is derived from
divine revelation. Philosophy is interested in values (ethics, aesthetics), being
(ontology), and how human beings can know (epistemology). These questions should
not and cannot be avoided by theology, however, based on God's special self-revelation
in his Word. This revelation becomes normative in a way that it is not normative for
philosophy. Garrett, James. Systematic Theology , T1, 27.

– Systematic Theology [systematic: carefully organized by doctrinal themes ]. A

simple definition; Grudem clarifies: what the Bible teaches regarding any given topic
and includes the collection and understanding of all the relevant passages of the Bible
on various topics and then a clear summary of its teachings - doctrinal statement - so
that we know what to believe in As for the topic . [8]
Other Definitions of Systematic Theology

Berkof defines: “systematic theology seeks to give a systematic presentation of all the
doctrinal truths of the Christian faith.” [eleven]
Gerhard Hasel explains: “theology in the sense of systematics/dogmatic theology means
the construction of a theological system of beliefs about God and man, sin and
salvation, the vision of the world from the perspective of the divine, the Present Church
and the future kingdom to come. This definition of “theology” is equivalent to the
explanation of the Christian message in a systematized way, coherently, constructively
and in order. [12]
Another more general definition is given by Grudem. Systematic theology involves
collecting and understanding all the relevant passages in the Bible about doctrinal topics
– specific topics – and then organizing each teaching so clearly that we can appreciate
our beliefs about each different topic. [13]
Garret adds: systematic theology is the orderly exposition of the doctrines of
Christianity in the context of the Christian faith, defined in its specific denominational
character, which applies an integrated and correlational method, making correct use of
the Bible -biblical theology- [ …], expressing itself in a language accessible to its
recipients. Garrett, James. Systematic, Biblical, Historical and Evangelical Theology .
T1, 27.

For example, when we talk about God as Trinity, God exists in three persons who share
a single being, we depend on the work of systematic theologians; When we talk about
Christ being a fully divine and fully human person, we are working with doctrines
explained in systematic theology. When we use words like regeneration, faith,
repentance, sanctification, and glorification, we are using terms that have been defined
for us by systematic theologians. [14]
Garret adds: while biblical, historical and systematic theology, as basic methodologies
that presupposes an interdependence, between the study of the Bible (canonical biblical
theology), church history and doctrinal studies, other study methods require a
correlation between systematic theology and other disciplines belonging to the
theological studies curriculum. These adjunct methods do not determine the nature and
content of systematic theology so much as they provide the theological foundations of
biblical and historical theology. The attached methods include the following:
-Philosophical theology for an application to apologetics.

-Theological ethics.

-Theology of evangelization.

-Theology of missions.

-Theology of preaching.

-Theology of pastoral care.

-Theology of Christian stewardship.

-Theology of Christian education.

-Theology of worship (music in the church)

-Theology of social work of the Church. ( Garrett, James. Systematic Theology , T1, 27-
28 )
Relationship between Biblical Theology and Systematic Theology.
When we investigate the relationship between Systematic Theology and other doctrinal
disciplines, we notice that there is a close relationship between systematic theology and
biblical theology. The systematic theologian depends on biblical theology. [15] Berkof
confirms: the systematic theologian must demonstrate that each part of his systematic
theology obtains its roots from the depths of the Holy Scriptures. [16]
Ideally systematic theology builds on biblical theology. It is not only based on biblical
theology, it is biblical theology. In this sense, the best systematic theology would be
biblical theology. The goal is systematic biblical theology. [17] Gulley, adds: JP Gabler
[1753-1826], is considered the founder of Biblical Theology [18] , and was the one who
prioritized the distinction between systematic and biblical, stating that biblical theology
is historical and presents what the biblical authors think about the divine matters; while
systematics is didactic and presents what “theologians” think about divine matters. [19]
This does not represent well systematic theology that is based exclusively on Scripture.
Unfortunately, Christians have not always developed systematic theology based on
Scripture. Instead of introducing systematic theology into biblical teachings,
theologians have headed in at least three basic misdirections: [(1)-based on tradition,
(2)-based on religious experience, (3)- based on philosophy]. Some have seen
systematic theology simply as something directly related to church dogma or tradition [
a detailed analysis of church teachings through history – Catholic dogmatics –]. Others
have seen systematic theology as directly related to religious experience. These
theologians try to bring a systematic order to the religious intuitions and imaginations
of human beings. However, other theologians have seen philosophies that are foreign to
the Christian faith as the terrain in which systematic theology grows. In effect, these
theologians turn systematic theology into a philosophy of religion. However, we
understand that all good theology, including systematics, must be completely biblical -
based on the Scriptures-. Furthermore, we must consider that systematic theology seeks
to be logically coherent, organizing the teachings of the Holy Scriptures in a systematic
order. Therefore, it consists of summarizing Christian beliefs so that they form a
comprehensive and ordered system, thus glimpsing their coherence [ a harmonious
chain of truths ]. [twenty]
Norman Gulley confirms: “Systematic theology is a theological discipline that accepts
every detail as important, but views each detail in light of the whole picture. It is based
on the totality of Scripture, on its comosvision and its truthfulness. It develops
interrelated and intrinsically coherent biblical truths from the biblical focus of Christ
Jesus [Jn 5:39 Search the Scriptures – said Christ – because it seems to you that in
them you have eternal life; and they are the ones who testify about me .]. It accepts the
cognitive revelation of the Scriptures as divinely revealed, and not just as a human
witness to the revelation.” [twenty-one]
The previous approach, organizing Christian doctrines into a system , has also
introduced another antagonistic factor towards systematic theology, related to those
already mentioned above. The very fact of organizing the truth into a system has always
brought prejudice throughout the history of the church. Berkof comments: during the
first centuries of the Christian era little or no attempt was made to systematically
present the doctrinal truth culled from the Word of God. The same thing happens today
and there has always been antagonism, with the fear that the more we systematize the
truth, the further we will move away from the presentation of it as found in the Word of
God. The danger is if it is based on non-biblical, philosophical principles or social
ecclesial conscience, faith and/or tradition. While God sees the truth as a whole; and
the duty of the theologian is to think about the truths of God according to the
divine mind . There must be a constant effort to consider the truth as God sees it,
although the ideal is beyond the domain of man . [22]
[Ps 119:160 The sum of your words is truth ; Your righteous judgments remain
forever.].

Other reaches of divine revelation concerning systematic theology are highlighted and
pointed out. Gulley, based on his work – Systematic Theology – argues: systematic
theology penetrates and reaches the fundamental worldview of Scripture, in which all
other views or doctrinal themes in relation to truth are understood. This is the
metanarrative. This allows each doctrine to be understood through this biblical
worldview, and any interpretation that cannot conform to the biblical testimony is
then corrected . Therefore, this biblical worldview [e.g., the doctrine of cosmic conflict
] is allowed to be better understood and to act as a hermeneutical guide in a consistent
and coherent interpretation of all biblical doctrines. This provides a general picture in
which each biblical doctrine can be thought through its internal relationship and
intrinsic coherence. [23]
The incorrect understanding of the Scriptures or the willful distortion of their testimony
has produced a plurality of presuppositions regarding the doctrines: God, The Trinity,
the human-divine nature of Christ, judgment, the human nature of man, the salvation,
the law, the covenant, the church, baptism, the Sabbath [Saturday or Sunday], and the
events of the last days, the millennium, and eternity. None of the fundamental
doctrines has emerged unscathed from error . These doctrinal differences have
produced a number of denominations and each of them has a systematic theology
presenting its own point of view. [24] In A New Handbook of Christian Theology
(Theology, fundamentals of our faith -2005 for Latin America), it is really systematic
theology, but it was not organized based on a specific center in its doctrinal system and
is written by various authors. So did the Adventist Church have to wait 159 years to
develop a systematic theology that took into account the doctrine of the sanctuary - the
covenant and the cosmic conflict - (Gulley) as its thematic biblical foundation ?
In the systematic theology of James Garrett, a single attempt at systematic theology is
painfully mentioned within the “Adventist tradition” compared to countless works in
that area by traditional denominations. Grudem and Erickson don't even mention it.
Garrett, states: “a tome” published “recently” -2001-, by a Seventh-day Adventist
theologian, Richard Rice – Reign of God: An introduction to Christian Theology from a
Seven-Day Perspective – seems to be “the only example ” of a “strict systematic
theology” in the Adventist tradition.

Garrett, James. Systematic Theology , T1, 43.

How to find the doctrines mentioned as a system or even one specifically, within
Biblical Theology – look for a specific doctrine in the entire Adventist Bible
Commentary ? Or how to confront the biblical truth of each doctrine and confront it
with the errors of today ?

The fundamental difference between biblical and systematic theology is that the biblical
[Pauline, Johannine, gospels, and separate books, or testaments] tend to have a general
canonical focus [ without distinguishing the doctrines into a coherent whole ] that
teaches the truths. biblical theology from a body of study and articulates its theological
importance for the present, while systematic theology is not confined to a specific
testament or book and includes all of Scripture and makes it relevant for the present.
[…] We need both theologies, the contribution of biblical theology is indispensable for
systematic theology to take all the available biblical knowledge based on precise
biblical language and a balanced hermeneutics, arriving at a greater and coherent
system based on the totality of the Scriptures, so that every major and fundamental
doctrine can be contemplated in all its richness. Each fundamental doctrine of our
beliefs can be studied in relation to the others; Therefore, a closer scenario emerges and
transcends the narrative point of view of biblical theology. [25]

Third millennium ministry, Building a Systematic Theology L1; 18 ,

http://www.thirdmill.org .

[1] Erickson,. Systematic Theology , (Barcelona, Spain: Editorial Clie, 2008), 24.
[2] Müller, Ekkehard. “Theological Thinking in The Adventist Church.” Davar-Logos,
1.2. (2002): 128.
[3] Ibid. 129.
[4] Gerhard Hasel. Proposals for a Canonical Biblical Theology , 28. Hasel
acknowledges that the name “biblical theology” is ambiguous. It can refer to theology
that is biblical in the sense that it is rooted in the Bible, is in harmony with the Bible, or
is drawn from the Bible. It can also refer to a biblical theology in the sense that it
presents the theology that the Bible contains or simply, a theology of the Bible. The
former forms part of the conception of biblical theology as part of the realm of
theological studies, while the latter conception sees biblical theology as part of biblical
studies. We suggest that a biblical theology is the theology of the Bible as Scripture.
Consequently, its content is determined by the canonical form of the Scriptures and not
by the philosophical or theological models of Judeo-Christian or other thought,
regardless of its culture. As we can see, in this statement Hasel wanted to give rise to a
theology that is not biblical theology.
[5] Ekkehard. “Theological Thinking in The Adventist Church”, 129.
[6] Ibid, 129.
[7] Erickson, Systematic Theology , 27-28.
[8] Grudem, Systematic Theology , An Introduction to Biblical Doctrine , (Florida:
Editorial Vida, 2007), 21.
[9] Erickson, Systematic Theology , 29. Today it has diversified how philosophy can
contribute to theology: 1) it provides content to theology [ with the implication of the
first definition ]. 2) defend theology or examine truth; and 3) thoroughly examine its
concept and/or arguments. In the 20th century, Karl Barth reacted vigorously against
the first of these three views and quite strongly against the second. His reaction was
directed toward a type of theology that had become a philosophy of religion or natural
theology. However, this is where the restricted value of philosophy is found: the
scrutiny of the meaning of the terms and ideas used in theology, the criticism of its
arguments, and the classification of the message.
[10] Grudem, Systematic Theology , An Introduction to Biblical Doctrine , (Florida:
Editorial Vida, 2007), 21.
[11] Berkof, Louis, Systematic Theology , (Michigan: Challenge Books, 2002), 58.
[12] Gerhard Hasel, Scripture and Theology, 55; cited by Fernando Canale, Journal of
the Adventist Theological Society, 12/2 (Autumn 2001), 122.
[13] Grudem, Introduction to Systematic Theology , 21.
[14] Third millennium ministry, Building a Systematic Theology L1; 4 ,
http://www.thirdmill.org .
[15] Erickson, Systematic Theology , 25.
[16] Louis Berkof, Systematic Theology , 58.
[17] Erickson, Systematic Theology , 26.
[18] Erickson,. Systematic Theology , 26. As has been seen, biblical theology is the
theological content of the OT and NT, or the theology that is in the biblical books.
According to this, we can obtain two approaches. One is purely descriptive
[presentation of Paul's biblical teachings]. As the religious beliefs of the 1st century are
systematically described, it can be considered a systematic theology of the NT [ those
who see greater diversity would speak of a NT theology ]. This is what Philipp Glaber
understood in the broad or true sense of biblical theology. Gabler also speaks of another
approach, pure biblical theology, which is the presentation of biblical teachings applied
to today [purged of the contingent concepts expressed in the Scriptures]. Today we
might call this the distinction between descriptive biblical theology and normative
biblical theology. However, neither of these approaches is systematic theology.
[19] Norman Gulley, Systematic Theology, Prelogomena, vol 1. (Berrien Springs,
Michigan: Andrews University Press, 2003), 182.
[20] Building a Systematic Theology L1, 4 , http://www.thirdmill.org .
[21] Gulley, Systematic Theology, Prelogomena, 136.
[22] Berkof, Introduction to Systematic Theology , 58.
[23] Gulley, Systematic Theology, Prelogomena, 140.
[24] Ibid , 140 [Italics added].
[25] Ibid, 188 [Italics added].