In the landscape of modern evangelicalism, and even within our own Reformed circles, there is a temptation to view technical language with suspicion. You have likely heard well-meaning brothers say, “I don’t need theology; I just need the Bible.” Perhaps you have heard the sentiment that “doctrine divides, but ministry unites.” There is a rugged simplicity to this that appeals to men who want to cut through the noise and get straight to the action. We want to be men of the Book, not men of the academy.
However, this impulse, while born of a desire for biblical fidelity, often leads to a dangerous imprecision. If we cannot name what we are doing, we cannot do it well. As we begin our journey through Francis Turretin’s Institutes of Elenctic Theology, we are immediately confronted with a question of definition. Before Turretin defends the doctrines of God, Scripture, or Salvation, he stops to ask a preliminary question: Is the word “theology” even valid?
It is a question of method, but it is also a question of authorization. The term “theology,” though not found explicitly in the syllables of Scripture, is the indispensable, God-given tool for categorizing the truth of God, derived from His Word, and designed to lead us back to Him in worship.
The Necessity of Definitions
Turretin begins his Institutes not with a thunderous declaration of God’s glory, but with a point of order. He cites Aristotle’s maxim that “the use and true sense of terms are first to be explained” (1.1.1). Why? Because words are the “types” (typoi) or imprints of realities. If our words are fuzzy, our grasp of reality will be fuzzy.
We live in an age that despises definitions. We prefer “vibes” or “spiritual experiences.” But for the man of God, precision is a form of love. We define our terms so that we do not bear false witness about God. Turretin acknowledges that spending time defending the word “theology” might seem unnecessary to the learned, yet he recognizes a critique that is still alive today: the objection that the word is of heathen origin and absent from the text of Scripture.
If we are to be faithful stewards of the mysteries of God, we must understand what theology is, where it comes from, and what it is for.
The Biblical Warrant for Non-Biblical Words
The primary objection Turretin addresses is the “Biblicist” argument: The word “theology” does not appear in the Bible; therefore, Christians should not use it. This is a common tactic used to dismiss systematic theology in favor of a “pure” reading of Scripture.
The Distinction Between Sound and Sense
Turretin dismantles this objection by introducing a vital distinction between what is in Scripture formally (as to sound and syllables) and what is there materially (as to sense and meaning). He writes, “Although the word ‘theology’ is not in so many words in-written (engraphos autolexei), yet it is not altogether un-written (agraphos)” (1.1.2).
We must grasp this distinction, loved ones. If we restricted ourselves only to the specific vocabulary of the Greek and Hebrew text, we would lose the ability to synthesize biblical truth. Turretin points out that the component parts—logos (word/discourse) and theos (God)—are everywhere in Scripture. The “oracles of God” (Rom. 3:2) and “words of God” (1 Pet. 4:11) provide the material substance for the term.
The Necessity of Theological Shorthand
Furthermore, the church has always found it necessary to use extra-biblical terms to protect biblical truth. Turretin argues, “it is lawful sometimes to use words which are not found there if they are such as will enable us either to explain divine things or to avoid errors” (1.1.3).
Consider the word “Trinity.” You will not find it in the text of the Bible. Consider the term homoousios (of the same substance), which the Council of Nicaea used to defend the deity of Christ against the Arians. If we discard the word “theology” because it isn’t in the Bible, we must also discard “Trinity,” “Incarnation,” and “Original Sin.” These terms act as walls around the garden of Scripture, protecting the truth from the wild beasts of heresy.
Plundering the Egyptians: Redeeming Language
The second objection Turretin faces is the history of the word itself. “Theology” was a term used by the pagans. The Greeks had their “theologians”—poets like Hesiod and philosophers like Aristotle who speculated about the genealogies and nature of their false gods (1.1.6).
How can we use a dirty word to describe a holy science?
Turretin appeals to a classic Augustinian principle: plundering the Egyptians. Just as the Israelites took the gold and silver vessels of their Egyptian oppressors and re-consecrated them for the service of the Tabernacle, so the church takes the linguistic tools of the world and baptizes them for the service of Christ.
The misuse of a word by the world does not preclude its right use by the church. “The word ‘God’ (which among the Gentiles denoted a false and fictitious god), and the word ‘church’ (which was applied to a secular assembly) are used in the Scriptures in a sounder sense,” Turretin reminds us (1.1.4). We do not cede the dictionary to the enemy. We take language, which is a gift from God, and we sanctify it by using it to speak the truth.
A Threefold Definition of Theology
So, if we are keeping the word, what does it mean? Turretin moves from defense to definition. He notes that “theology” can be understood as “discourse of God” (subjective) and “discourse about God” (objective). But these cannot be separated. We cannot speak of God truly unless God speaks of Himself.
Turretin quotes a medieval adage, often attributed to Thomas Aquinas (though Turretin notes its uncertain origin), that serves as perhaps the most beautiful and succinct definition of our task (1.1.7):
Theologia a Deo docetur, Deum docet, et ad Deum ducit.
“Theology is taught by God, teaches God, and leads to God.”
This tripartite definition serves as a check on our hearts and minds.
Taught by God (The Principle of Being)
True theology is not speculation. It is not men sitting in a room guessing what the Almighty is like. It is taught by God. Its source is revelation. This embraces the “principle of knowing,” which is His Word. If our theology does not flow directly from the exegesis of Scripture, it is merely philosophy. We do not invent doctrine; we receive it.
Teaches God (The Object)
The subject matter of theology is God Himself. It is “discourse about God.” In an age of felt-needs preaching and therapeutic deism, this is a radical corrective. Our primary subject is not “how to have a better marriage” or “how to overcome anxiety,” though theology addresses those things. Our primary subject is the triune God—His nature, His works, and His will.
Leads to God (The End)
This is where the rubber meets the road for us as men living in the real world. Theology “terminatively flows into and leads to him” (1.1.7). The goal of theology is not a larger brain, but a larger heart. It leads to doxology. If your study of doctrine makes you arrogant, you are doing it wrong. If it makes you argumentative for the sake of sport, you have missed the telos (the goal). True theology leads us back to God in worship, dependence, and obedience.
The Scope of the Word
Turretin closes this question by analyzing how the word has been used historically. He notes three senses:
- Broadly: Accommodated to metaphysics. Aristotle called his “first philosophy” theology (1.1.8). We must be careful here; while we use metaphysical categories (like substance, essence, cause), our theology is not merely a branch of philosophy.
- Strictly: In the Patristic era, “theology” (theologia) was often distinguished from “economy” (oikonomia). Theologia referred specifically to the doctrine of Christ’s divinity, while economy referred to His incarnation and work (1.1.8). This is why the Apostle John is often called “John the Theologian”—not because he wrote a systematic textbook, but because he most clearly asserted the divinity of the Word (John 1:1).
- Properly: This is the sense in which we use it. It denotes “a system or body of doctrine concerning God and divine things revealed by him for his own glory and the salvation of men” (1.1.8).
Conclusion: Why This Matters to You
Why start a blog series with a definition of a word? Because, loved ones, words are the weapons of our warfare. If we allow the world to define “theology” as dead, dry academic speculation, we rob ourselves of the very lifeblood of our faith.
Turretin teaches us here that we must be rigorous in our definitions but flexible in our vocabulary, willing to use extra-biblical language to defend biblical truth. He teaches us that our study is a holy endeavor—authorized by God, focused on God, and culminating in the worship of God.
As we proceed through the Institutes, we will encounter difficult doctrines: Predestination, the Atonement, the Will of Man. But we must remember this first lesson. We are not engaging in these debates to win arguments on the internet. We are engaging in them because this “saving science” is the means by which we know the God who saved us.
Let us not be afraid of the word “theology.” Let us instead strive to be true theologians—men who are taught by God, who speak of God, and who are being led, day by day, back to God.
Key Terms
- Theologia: Derived from the Greek theos (God) and logos (word, discourse, reason). It signifies a rational discourse concerning God. In Reformed dogmatics, it refers to the system of doctrine concerning God and divine things, revealed by Him for His glory and human salvation.
- Engraphos vs. Agraphos: A distinction between what is written (engraphos) and what is unwritten (agraphos). Turretin uses this to argue that while the word “theology” is not engraphos autolexei (written in the text word-for-word), the concept is not agraphos (unwritten or absent) because the substance of the idea is pervasive in Scripture.
- Theologia vs. Oikonomia: A Patristic distinction regarding the study of God. Theologia (Theology) strictly referred to the study of God’s eternal nature and the divinity of Christ (ad intra). Oikonomia (Economy) referred to the study of God’s plan of salvation, specifically the incarnation and redeeming work of Christ (ad extra).
- Archetypal vs. Ectypal Theology: While only briefly hinted at in this section, this is a critical Reformed distinction. Archetypal theology is the infinite knowledge God has of Himself. Ectypal theology is the finite knowledge of God revealed to creatures (angels and men). We can never have Archetypal theology; we only possess a revealed reflection (Ectypal).