Prolegomena in Theology (Introductory Matters: Method, Sources, Nature of Theology)
Prolegomena in theology refers to the introductory matters that establish how theology is defined, sourced, and practiced. These preliminary considerations orient the reader to the nature and purpose of theology before moving into specific doctrines. Far from being abstract, prolegomena serves as a foundation for faithful reflection on God and his Word. It asks essential questions: What is theology? How is it done? What are its sources? What is its purpose for the church and the world?
Christian theology is both theoretical and practical. It involves careful definition, rational interpretation, and systematic engagement with the Christian faith. Yet it is never divorced from the life of discipleship. True theology begins with God’s self-revelation and culminates in worship and obedience. To begin well in theology means grounding the whole task in the reality of God’s Word revealed in Christ.
1. The Nature and Purpose of Theology
Theology can be defined as the rational interpretation of the Christian faith for the purpose of knowing God and living faithfully in his world. It is not speculation about the divine but reflection upon God’s revelation. Moses declared, “The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever” (Deuteronomy 29:29). Theology focuses on what God has revealed, not on human imagination.
Its purpose is twofold. First, theology seeks to deepen the church’s knowledge of God. Paul prayed that believers might “know him better” (Ephesians 1:17). Second, theology seeks to articulate a Christian worldview that shapes life and mission. Doctrine is never separate from discipleship. As Paul told Timothy, “Keep a close watch on yourself and on the teaching” (1 Timothy 4:16). Prolegomena makes clear that theology is about truth and transformation.
2. The Sources of Theology
A central question in prolegomena concerns the sources of theology. The church has historically recognized several sources, but Scripture alone serves as the ultimate norm.
Scripture: The inspired Word of God is the final authority for faith and practice (2 Timothy 3:16–17). All theology must be measured against the Bible as the living voice of God.
Tradition: The creeds, confessions, and witness of the church throughout history function as a consultative norm. They provide wisdom but are not equal to Scripture (2 Thessalonians 2:15).
Nature: Creation testifies to God’s power and divine nature (Psalm 19:1; Romans 1:20). While it cannot reveal the Gospel, it stimulates theological reflection.
Experience: The lived experience of the Christian community validates theology as it is embodied in faith, worship, and mission (Galatians 3:2–5).
These sources must be understood within the context of culture, yet culture itself cannot determine truth. Only Scripture provides the foundation, while tradition, nature, and experience serve as supports in theological reasoning.
3. The Method of Theology
How should theology proceed? Prolegomena addresses the method of theology by clarifying its approach. Some theologians have sought to begin with human reason or universal experience, hoping to build a common foundation with non-believers. Others, such as Karl Barth, insisted that theology must begin with God’s Word itself, since revelation cannot be reduced to human categories.
The biblical model is clear: theology begins with God’s initiative. God reveals, and the church responds. “In the beginning, God” (Genesis 1:1). Theology, then, is not neutral inquiry but obedient listening. Its method is shaped by prayer, study of Scripture, and reliance on the Spirit. Theological reasoning involves exegesis, synthesis, and application—moving from the meaning of the biblical text to its doctrinal coherence and finally to its implications for life.
4. The Tension of Revelation and Human Understanding
A key challenge in prolegomena is balancing the revelatory character of theology with its human articulation. Scripture affirms that God’s thoughts are higher than ours (Isaiah 55:9), yet it also insists that God has made himself known in Christ. The incarnation is central: “No one has ever seen God; the only God, who is at the Father’s side, he has made him known” (John 1:18).
This means that theology is possible only because God has stooped to reveal himself. Yet it also means theology is limited, as finite minds interpret infinite truth. Theologians must remain humble, acknowledging that knowledge of God is always a gift of grace. Prolegomena thus insists that theology is both certain—because grounded in God’s Word—and provisional—because expressed through human language.
5. Theology in Relation to the Gospel
The heart of theology is the Gospel of Jesus Christ. All introductory matters point toward this reality: that God has revealed himself fully in Christ for the salvation of the world. Prolegomena is not simply about academic definitions but about orienting theology to the Gospel.
The Gospel ensures that theology is not abstract but concrete. It proclaims that Jesus, crucified and risen, is Lord (Romans 10:9). This truth shapes all theological reflection. For example, doctrines about revelation, creation, sin, or eschatology are meaningful only as they are related to the Gospel. Prolegomena must establish that theology is Gospel-centered, Christ-focused, and kingdom-oriented.
6. Theology in Light of the End
Prolegomena also frames theology with an eschatological horizon. The study of God is not merely about past revelation but about present discipleship and future hope. Jude reminds believers to “keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life” (Jude 21).
This waiting shapes theological method and purpose. The church lives in the tension between the “already” and the “not yet.” Theology must prepare believers to live faithfully in the present age while anticipating the renewal of all things (Revelation 21:1–5). Prolegomena therefore sets theology within God’s unfolding plan, where every doctrine points toward the consummation of his kingdom.
Conclusion
Prolegomena in theology provides the necessary foundation for faithful reflection on God. By addressing the nature, sources, and method of theology, it orients the church toward Scripture as the ultimate authority, the Gospel as the center, and the kingdom as the goal. It guards theology from becoming speculation and anchors it in God’s self-revelation in Christ.
To begin with prolegomena is to recognize that theology is both gift and calling. It is a gift because God has revealed himself; it is a calling because the church must proclaim and live out that revelation. Theology begins not with human initiative but with the God who speaks. Its purpose is not only understanding but transformation, shaping believers to love God, live faithfully, and await the day when knowledge will give way to sight.
Bible Passages Related to Prolegomena in Theology
Deuteronomy 29:29 – “The secret things belong to the Lord our God, but the things that are revealed belong to us.”
Psalm 19:1 – “The heavens declare the glory of God, and the sky above proclaims his handiwork.”
Isaiah 55:9 – “As the heavens are higher than the earth, so are my ways higher than your ways.”
John 1:14 – “The Word became flesh and dwelt among us.”
John 1:18 – “The only God, who is at the Father’s side, he has made him known.”
2 Timothy 3:16–17 – “All Scripture is breathed out by God and profitable…”
1 Timothy 4:16 – “Keep a close watch on yourself and on the teaching.”
Ephesians 1:17 – “That you may know him better.”
Jude 21 – “Keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ.”
Revelation 21:1–5 – The new heaven and new earth, where God dwells with his people.
