Issue 4, January 2023

Theme Issue: Theology

Editors Introduction 1

Kerry Hollingsworth H Evan Runner – The heart of his vision 2

Chris Gousmett What is theology? 13

Jim Skillen What is public theology? 21

Raymundo Mendiola Are we all theologians? Definition and contours of 31

theology

D F M Strauss How can we talk scientifically about God? 41

O. C. Broek Roelofs Popma’s Philosophical Approach to Theology 57

Chris van Haeften Divine reality 72

Alida Leni Sewell Paul at Athens: An Examination of His Areopagus Address 75

in the Light of its Historical and Philosophical Background

Contributors 91
 Are we all Theologians? Definition and Contours of Theology
Th.D. Raymundo Villanueva Mendiola

“The idea that the Bible is the revealed Word of God...is the Bible-believing theologian's
transcendent conviction of faith which precedes and conditions his theological analysis.”
Willem J. Ouweneel
Dear brothers and sisters of St. Paul Theological Seminary, it is an honor for me to be with you
today on your 40th anniversary.1 I am deeply grateful for the invitation you have extended to me
and I pray that the Lord will guide my words so that I may be able to dialogue academically, as is
the purpose of these conferences. My intention is not to instruct you, but to share some reflections
that I have made, based on the school of thought that I hold: the Philosophy of the Cosmonomic
Idea. I hope that these conferences can motivate us to debate and dialogue in order to strengthen
theological reflection in our country. It is time for the theological institutions of our beloved
National Church to begin to project unity in their theological formation on an international level.

In 2019 I came in contact with the book Everyone’s a Theologian by the now late Dr. R. C.
Sproul.2 The purpose of the book is to serve as an introduction to theology, and it succeeds. The
manner in which the biblical doctrines are treated is very readable and light, accessible to any man
or woman who is interested in the subject. However, though I hate to disagree with Sproul, I do
not believe that we are all theologians, especially if we are speaking, as he does, of a systematic
theology.

The scientific character of theology does not allow us to claim that everyone is a theologian. This
is because theology, like any science, demands a certain kind of intellectual discipline, skills, and
gifts for study and scholarship. It is very common to hear that there are people who, simply
because they know some things about nutrition, consider themselves nutritionists. Or some who,
because they know how a medicine works, instead of seeking medical advice, prefer to take pills
they have at home. Just because you know a few things about a science does not mean that you are
a scientist in that area. The same thing happens with theology, the fact that you know the doctrines
of the church does not mean that you are a theologian.

Throughout these lectures I will be trying to advocate for a scientific study of theology. And for
this we need to understand what theology is and its delimitation because, like every science, it
must have limits.

1 19-21 September, 2022.

2 R C Sproul. Everyone's a Theologian: An Introduction to Systematic Theology. Orlando, FL: Ligonier
Ministries, 2014. Spanish translation: Todos somos teólogos. Mundo Hispano, 2017.

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31
Common definitions of Theology and their insufficiency

1. The character and being of God

In 1953 Casa de Publicaciones El Faro published the small work Teología (Theology) by Rev. D.
D. Cecil Russell.3 As explained in its preface, by that time it had been in use as an introductory
study to the “noble science of Theology” at the Presbyterian Theological Seminary of Mexico for
10 years. This book defines theology as “the science of God and his relation to the universe.”4 It
explains that we can gain knowledge of God from two sources, Nature and Scripture. It calls the
knowledge of God obtained from nature “natural theology” and that obtained from Scripture,
“supernatural” or “revealed theology.” This is the classical definition of Theology that has endured
through the centuries.

According to Dr. Sproul, theology studies “the very essence and character of God.” 5 In the same
book he states that “The science of theology is an attempt to know God coherently and
consistently.”6 These are simple examples of the classical understanding of theology as the study
of or about God.

The primary objection I can raise to this view of theology is the following: All science must study
that which is part of created reality. God is not a part of created reality, rather he provides the
necessary conditions for the existence of creation. God reveals Himself to us, but not in order for
us to have scientific knowledge of Him. His revelation is the boundary between Him and us. Even
in the midst of His revelation God is incomprehensible, since what He is doing is adapting Himself
to our capacities, condescending, in Calvin's words, to babbling in order to make Himself
understood to humanity. God is not an object of study because He is not a creature, rather He is the
One who comes to meet man and demands his loyalty and total devotion. Hence that covenantal
insistence of God to Abraham: “Walk before me and be perfect,” is not an invitation to study God
through contemplation, but to live before him in total obedience.

In fact, there are those who confuse “studying God” with “knowing God.” Sproul states that the
“science of theology is to know God coherently and consistently.” But we must clearly distinguish
between knowing and scientific activity. Studying something is not the same as knowing it.
Because the word “know” has a relational character, that is, we relate personally to what we wish
to know (spouse, friend, co-workers, etc.). Whereas when we are going to study something, to
analyze it scientifically, we move away from the personal approach and apply our capacity for
cold, methodical analysis, in such a way that we try to fit that which we are studying into a logical-
rational system. Let us analyze the words of our Lord from this perspective: “this is eternal life,
that they may know you, the only true God, and Jesus Christ whom you have sent” (John 17:3). If

3 D. D. Cecil Russell. Teología (Theology). Casa de Publicaciones El Faro, 1953.

4 Russell. Teología, p. 7.
5 Sproul, Everyone's a Theologian, p. 13.
6 Sproul, Everyone's a Theologian, p. 18.

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someone wishes to have eternal life, he should study God and Jesus Christ systematically, have his
certificate of “Theology proper” and “Christology,” and only then could he have eternal life. But
the reality is that many times, when a person knows the Lord, he does not necessarily have a
theoretical-scientific understanding of the Trinity or of the two natures of Christ. In Runner's
words: “What we have here is a particularly insidious form of scientism that turns knowledge of
the realities of God, the creation, and man into a theological statement about them.” 7 If we equate
our knowledge of God with theology, what then would be the norm or standard for theology to be
reformed? (Runner)

2. Revelation of God

Perhaps someone realized what we stated a moment ago, that theology cannot study the being of
God, and decided to change the subject a little and affirm that theology studies the revelation of
God. In 1975, Rev. Saul Tijerina Gonzalez writes about theological work as follows:
“Theology...should be useful in reflecting, interpreting and communicating God's revelation to the
world in all its needs.”8 It is not strange then to find some theologians who affirm these things.
However, we have some difficulties.

First, that revelation is not exclusively Christ or the Scriptures. It is also Creation. The apostle
explains to us that “For his invisible attributes, namely, his eternal power and divine nature, have
been clearly perceived, ever since the creation of the world, in the things that have been made. So
that they are without excuse” (Romans 1:20). Even our confessions speak of “General
Revelation.” However, theology does not involve itself in this revelation, in fact, it leaves it
completely aside, and only uses it to speak of “natural theology.” The reality is that non-
theological sciences also study God's revelation. They specialize in systematically seeking,
defining and structuring our knowledge of the laws that God has established in the cosmos. In
Ouweneel's words, “Science can be defined as the attempt to unveil the law-order that applies to
reality, and in this law-order God reveals Himself.”9

Another danger of claiming that theology studies God's revelation is that in the long run we would
be secularizing the non-theological sciences. By allowing theology to have a monopoly over the
direction of the revelation of God, we are denying the other sciences the right to study that
revelation, that is, creation as the cosmic law-order. In such a way that no science would have
anything to do with God, they all become neutral grounds, without any relation to divinity.

Third, revelation is not an object of study in itself; divine Revelation always calls for a response in
us. Revelation provokes the human being, who responds to it in obedience or disobedience. The
scientist, of whatever kind, responds to the divine law-order, submitting or rebelling. God's

7 H Evan Runner, Política y Academia Escriturales. CLIE, 2001, p. 123.

8 Saul Tijerina Gonzalez. Un pueblo con mentalidad teológica. Tamez Luna (et al). 2004. El Faro.
9 Willem J Ouweneel, What then is theology? Grand Rapids: Paideia Press, 2014, p. 29.

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revelation is not an object of study in and of itself, rather it is the context in which we respond to
God.

3. Bible

Scripture is often seen as the object of theology; this is very common among Reformed
theologians and among non-Reformed theologians as well. It is even more humble than the
previous since it places us before something specific, within created reality, and as part of God's
revelation. As Bromiley would say, “True theology is thus given by the Bible itself as the
revelation of God in human terms.”10 Or Sproul also states: “Ultimately, Scripture is useful ‘for
instruction in righteousness, that the man of God may be complete, thoroughly equipped for every
good work.’ The purpose of theology is not to stimulate our intellect but to instruct us in the ways
of God, so that we may grow to maturity and the fullness of obedience to God. That is why we
engage in theology.”11

Sproul is equating theology and Scripture. A question immediately arises. Is it theology that is
supposed to “instruct us in the ways of God, so that we may grow to maturity and the fullness of
obedience to God,” or is it Scripture? And it is even more intriguing to think that a science (a
response to the normative Word of God) should become normative in itself for human life.

Theology becomes the Science of the Bible, making theologians mediators between the Bible and
the other sciences. This turns into the medieval view of Theology: The Queen of the Sciences. This
vision can only produce a “theology of economics” or “political theology” or a “theology of the
family,” but it will never produce true political, economic, or familiar theorizing. Subjecting the
sciences to the science of theology or any other science will produce scientific stagnation.

Scripture is the rule of faith and practice, not only of theology, but of life as a whole. In Calvin's
words, it functions as the lenses that enable us to see created reality correctly. It is “the Word of
God, which makes us aware of the reality of the covenant and much more, it is the renewing Word
which makes new both our theology and our education... the Reformation taught us that when we
understand and interpret the Word of God, we are free from theologians. Life precedes science,
and in life God makes us aware of (reveals) Truth. Theological expression, educational expression,
all scientific expression follows and is informed by the deeper scientific knowledge of Truth that
man has not as a scientist, but as a man of God.”12

The central issue here is to recognize that the Scriptures are authoritative over all of life, not
merely one particular part. I think the primary problem is that the Church has not clearly defined
its position on the authority of Scripture. The discussion of whether the Scriptures are inerrant or
not would be settled if we were clear about the authority of God’s Word. We cannot consistently

10 Diccionario de Teología. Ed. E F Harrison, G W Bromiley and C F H Henry. Libros Desafio, 2002, sv: Teología,
by G W Bromiley.
11 Sproul, Todos somos teólogos. Editorial Mundo Hispano, 2015, p. 23.
12 H Evan Runner. Política y Academia Escriturales, p. 122.

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uphold the authority of Scripture in a theological sense if we do not implement it in politics,
society, culture, economics, or education. All of Scripture for all of life.

In the words of Dr. Wolters:

As Christians we confess that the Scriptures have the authority of God, which is supreme
over everything else – over public opinion, over education, over child-rearing, over the
media, and in short over all the powerful agencies in our culture by which our worldview is
constantly being shaped… there is considerable pressure on Christians to restrict their
recognition of the authority of Scripture to the area of the church, theology, and private
morality – an area that has become basically irrelevant to the direction of culture and
society as a whole.13

4. Proposal of a definition of Theology.

By this time some doubts will have been generated. If theology does not study the being of God,
nor does it exhaustively study His revelation and the Holy Scriptures, then what does it study?
Before answering this question, I must establish some philosophical foundations. While this
subject will be dealt with in another lecture, right now it is necessary to make some preliminary
remarks. Philosophy, of any kind, has a profound influence on theology (as well as the other
sciences). It presents itself to us with an ontology, that is, a theory about the things that exist, an
epistemology, that is, a theoretical way of understanding and knowing the things that surround us
and with an anthropology, a theoretical vision of the human being.

All this is the baggage that philosophy brings to the sciences and in our case, to theology. The
sciences are shaped by the philosophical vision we maintain. In fact, in theology this occurs more
often than we theologians are willing to admit. Augustine of Hippo was strongly influenced by
Neoplatonism, Thomas Aquinas by Aristotelianism, Karl Barth by existentialism, and many
current theologies by postmodernism. This fact is unquestionable (we will address this issue later),
however, we must ask if we have allowed non-Christian philosophies to influence Christian
theology. Why not seek to have a Christian philosophy strongly influence theology? “The
theologian will not be faithful to the faith he professes if the philosophical framework he adopts is
not consistent with that faith.”14 It is necessary for theology to have a Christian philosophical
prolegomenon. I think of this philosophy as the Philosophy of the Cosmonomic Idea, or
Philosophy of the Law-Idea, developed by Dirk. H. Th. Vollenhoven and Herman Dooyeweerd,
popularly known as Reformational Philosophy.

Dooyeweerd states that

13 A M Wolters. Creation Regained: Biblical Basics for a Reformational Worldview. Grand Rapids: Eerdmans,
1985, p. 6. Spanish Trans: Creación Recuperada. Dordt Press, 2009. p. 7.
14 Stuart Fowler. What is Theology? Blackburn. Australia: Foundation for Christian Scholarship, n.d., p. 9, quoted by
Gordon Spykman. Teología Reformacional. TELL, 1994, p. 109. [English version: Reformational Theology: A
New Paradigm for Doing Dogmatics. Grand Rapids: Eerdmans, 1992, p. 101.]

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 The reformational Scriptural principle sets a task of continual reformation, for science as
well, a task that never ends as long as the present dispensation lasts. It means that we can
never rest from freeing our scientific work from concepts that have their origin, not in the
basic motive of the revelation of the Divine Word, but in idolatrous motives. This principle
guards us against the canonization of all human ideas or pronouncements, and always
subjects them to the crucial examination of the Word of God. This is the anti-scholastic
principle in the spirit of the reformation.15

What we seek then is an internal reformation of thought, of the way of understanding reality, of
engaging in scientific activity, and of purifying the sciences of influences that are not founded on
the basic religious motive of Divine revelation. In his book The Myth of Religious Neutrality16
Dr. Roy Clouser has highlighted the influence that the vision of God has on scientific theories and
proposes, in accordance with the Philosophy of the Idea-Law, a Christian vision of scientific
activity.

It is important to emphasize that this Christian philosophy proposes a vision of reality, a way of
understanding the coherence that exists in the cosmos. This vision is based on the principle of
Sphere Sovereignty set forth by Abraham Kuyper (1837-1920). Such a principle of sphere
sovereignty means that neither the family, or the state, or the church, or any other social construct,
is under the authority of another, they all answer to the authority and sovereignty of God. In
Kuyper's words:

By this we understand, in a Calvinistic sense, that the family, business, science, the arts etc.
are all social spheres, which do not owe their existence to the state, and which do not
derive the law of their life from the superiority of the state, but obey a superior authority
within their own bosom; an authority which governs, by the grace of God, just as the
sovereignty of the state does. This authority we call sovereignty in the individual social
spheres, to express decidedly that these spheres of social life have nothing above them but
God, and that the state cannot intervene here, and has nothing to command in these
domains.17

This principle was further developed by Dr. Herman Dooyeweerd, who constructed the “Law-
Spheres-Law Theory.” This theory begins with the revelational foundation that God has placed His
law over all creation, that there is not a single thing that is not subject to Him through that law.
Spier explains: “We speak of law in the singular, to sum up all the divine laws which the Creator,
as expressions of His holy will, has established over His creatures. There are a variety of laws in

15 Herman Dooyeweerd. Reformation and Scholasticism in Philosophy. Grand Rapids: Paideia Press, Vol. 2, 2013,
pp. 6-7.
16 Roy Clouser. The Myth of Religious Neutrality. An Essay on the Hidden Role of Religious Belief in Theories.
Notre Dame: University of Notre Dame Press, 1991. 2nd Revised edition, 2005.
17 Abraham Kuyper. Conferencias sobre el Calvinismo: Una cosmovisión bíblica [Lectures on Calvinism]. CLIR,
p. 78.

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the cosmos, and these many laws correspond to the various sides or aspects of the creatures to
which we have already mentioned.”18 The Theory of the Spheres sustains three primary elements.
First, Faith in the God revealed in the Scriptures, who has created all things out of nothing, by His
powerful Word. Second, the Word-Law by which God subjects His creation. Third, the cosmic or
temporal Reality, that is, the Creation as such, which will always be subject to the Law.

To be “subject” to the Word-Law of God is part of being a creature. No created thing escapes the
Law that is particular to it and that has been established by divine decree. The Law-Spheres are the
set of laws that govern an aspect of reality. However, we do not find only one aspect of reality. Just
as a human being is not only a son or a father, to the exclusion of being a brother, a friend and a
student, God's Creation has various ways in which it expresses its subjection to the Law. There are
arithmetical, spatial, kinematic, physical, organic, psychic, analytical, historical, lingual, social,
economic, aesthetic, juridical, ethical, and pistic modes of subjection.

Dooyeweerd explains it in his book Reformation and Scholasticism in Philosophy as follows:

We perceive a quantity or number of branches and leaves on a tree. We notice its spatial
forms and its movements. We observe that it lives. We see its sensitive qualities, such as its
colors and its sensitive shape. We know its logical characteristics that distinguish it from
other things. We are also aware of its cultural properties, its name, its value in social life, its
economic and aesthetic qualities, and so on.19

We have distinguished the different aspects that we experience day after day (I hope on another
occasion to address them more specifically). Human beings, however, know their reality in two
very particular ways: with a practical attitude of thinking, and with a theoretical attitude of
thinking.20 The practical attitude of thought is one with which we know our environment in its
entirety, vividly and personally, in the way that, for example, we assert that the sun rises in the
mornings and sets in the evenings. Although this statement does not give a theoretical or scientific
standpoint, this does not mean that we do not experience the sun this way.

The situation is different when an astronomer speaks from his scientific point of view or from his
theoretical attitude of thought. He will assert by means of scientific formulations that the earth is
the one that revolves around the sun. In this way he distances himself from the object of study and
distinguishes a particular aspect of it. Because our astronomer friend is interested in the sun and
the earth, he does not approach them as the object of study, but a particular aspect of them, their
motion, their speed, the route they follow, etc.

18 H J Spier, What is Christian Philosophy? An Introduction to Christian Philosophy. Presbyterian and Reformed
Publishing Company, 1954, p. 12.
19 Herman Dooyeweerd. Reformation and Scholasticism in Philosophy. Vol. II, p. 97.
20 Willem J Ouweneel, What then is theology? p. 50.

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The same thing occurs with the Bible; we know it in two ways. First, when we approach it with a
practical attitude of thought, “the believer uses it as his daily source of spiritual nourishment,
comfort, edification, and strength.”21

However, the theologian, while still a believer, approaches Scripture with a specific purpose, to
establish the logical distinctions of the faith. Rather than seeking an immediate, existential
encounter with the Word of God, he seeks to logically discern the truths of faith. He could focus on
other topics, such as the biotic reason that the Lord forbade the eating of certain animals, or the
geographical location of the Garden of Eden, but that is not the purpose of theological work; we
can leave that to the other sciences. Its purpose is to find how those biblical facts strengthen,
nourish, and point to faith.

From this point you can begin to reflect on how, from a reformational point of view, science as
such, whatever it is, is not properly the study of some object, but, as previously commented “the
attempt to unveil the order-law that applies to reality.” 22 This attempt is made through the study of
the whole of reality from a specific aspect. As Ouweneel says “All special sciences study the
whole of cosmic reality rather than particular domains or parts, each of them does so from a
specific modal point of view.”23

Theoretical or scientific thinking is that in which we focus on some particular aspect of things and
unravel it, trying to understand the complexity of that aspect. So, when we are going to talk about
theology, we have to know what aspect of life it focuses on for its knowledge. Theology studies
the world God made from a very particular aspect, the aspect of faith.

But what is faith? We can clearly distinguish several meanings in this term. The first that comes to
mind is that of faith as the relationship that exists between us and God, the response of faith that is
in our heart towards the revealed Word. This faith, in other places, is defined as “man's religious-
transcendent relationship with God.”24 Dooyeweerd also explains that

...for all men faith is a subjective function of their inner consciousness, whether one is a
believer in Christ or whether one’s faith lies in the direction of apostasy. In terms of
direction and content, faith is either apostate faith or faith that is active in man through the
Holy Spirit.25

Vander Stelt speaks of “religious or directional faith” referring to “the mystery of radical human
obedience or disobedience.”26
21 Willem J Ouweneel, What then is theology? p. 50.
22 W J Ouweneel, What then is theology? p. 29.
23 W J Ouweneel, What then is theology? p. 53.
24 W J Ouweneel, What then is theology? p. 57.
25 Herman Dooyeweerd. Las Raíces de la cultura occidental. CLIE, 1998, p. 93. [English: Roots of Western
Culture. Grand Rapids: Paideia Press, 2012]
26 John Vander Stelt. Faith Life and Theology: A Reorientation. Paideia Press, 2020, p. 240.

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38
This faith is the basic response of the heart to divine Revelation, this response is in obedience
(faith) or disobedience (unbelief). And as such, it recognizes someone or something as that which
will give meaning to life as a whole. It references, for example, Ephesians 2:8, “For by grace are
you saved through faith; and that not of yourselves: it is the gift of God.” Or again when John
speaks of the purpose of writing his gospel he states (John 20:31): “But these are written that you
may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his
name.” This faith transcends human knowledge, and as such is not accessible to scientific activity.
In fact, this faith is directive in human life, not only in the theological area, but in every area of
life. This faith is not the object of study of theology. Spykman explains why in the following way:

In this most profound sense, understood as radical renewal, “faith cannot be the object of
theological investigation.” As an act of God, it lies behind and beyond rational scrutiny. It
is the deeper experiential background to all Christian life and scholarship. Drawing on such
saving faith is not unique to theology; rather, it determines “whether it is a Christian or a
non-Christian theology” and for that matter whether any scholarly enterprise is Christian or
not.27

So faith, understood as a gift of grace, is not studied by a particular science, not even by theology.
Faith, in that sense, is what drives our hearts, what directs our whole existence, and every
particular work in service to God. But faith also has other meanings, which allow us to study it and
to know it as part of created reality.

Faith is an aspect of being a creature. At the same time, faith is an activity, one of many human
activities, that expresses a sense of having an ultimate foundation and surrendering to it. We
recognize that this only foundation is our Creator and Redeemer. Faith is also content, everything
that we take as authoritative for our faith, the Scriptures, the creeds, the rituals, all of these are
content of faith.

This is what theology studies, faith as aspect, as activity, and as content. In our next lecture we will
argue this issue more deeply. And we will come to a fuller definition of theological activity. And
we will even hear from theologians who propose a change of the name of our science.

27 Gordon Spykman. Teología Reformacional. TELL., 1994, pp. 112-113 [English: Reformational Theology, p.
104, citing John Vander Stelt. Theology or Pistology? In: Building the House: Essays on Christian Education.
Siuox Center, Iowa: Dordt College Press, 1980.]

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39
Related Reading

Berkhof, Louis. (1977) Introducción a la teología sistemática. Desafío.

Coletto, Renato. (2009) Strategies towards a reformation of the theology-based approach to

Christian scholarship. In die Skriflig 43 (2009) 2:291-313.

Dooyeweerd, Herman. (1998) Las Raíces de la cultura occidental. CLIE.

_________, (2012). In the twilight of western thought. Paideia Press.

Knudsen, Robert. (2009) Roots and Branches. Paideia Press.

Runner, H Evan. (2016) Walking in the way of the Word. Paideia Press.

Tamez, Carlos, (2004) Un pueblo con mentalidad teológica. El Faro.

Tijerina, Saúl. (1993) El peregrinaje de un pueblo.

Velazco Medina, José Luis. (2015) Un llamado a practicar una teología calvinista no
fundamentalista.

Vollenhoven, D. H. (1933) The groundmotives of biblical philosophy. From: Het Calvinisme en

de Reformatie van de Wijsbegeerte.

http://www.allofliferedeemed.co.uk/Vollenhoven/HetCalvinischme.pdf

_________, (1934) The foundations of Calvinist thought.

http://www.allofliferedeemed.co.uk/Vollenhoven/FoundationsCalvinistThought.pdf

_________, (1950) La Fe, su naturaleza, su estructura y significado para la ciencia. (2008,

FIDDEC)

_________, (2005a) The Problem-Historical Method and the History of Philosophy, ed. by K.
A. Brill, trans. by J. de Kievit, S- Francke, J. G. Friesen and R. Sweetman. Amstelveen: De Zaak
Haes.

_________, (2005b) Isagogé Philosophiae - Introduction to Philosophy. Dordt Press.

_________, (2008) La Fe, su naturaleza, su Estructura, y Su Significado para la Ciencia.

FIDDEC.

_________, (2013) Reformed Epistemology The relation of Logos and Ratio in the history of
western epistemology. Dordt Press.

Wolters, Albert. (2013) La creación recuperada. Poiema Publicaciones.

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