Introduction to Prolegomena In Systematic Theology

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Introduction to Prolegomena: Laying the Groundwork for Evangelical Theology

Prolegomena, a term derived from the Greek pro (“before”) and legō (“to speak”), signifies the foundational discourse that must precede the task of theology. In the realm of conservative Evangelical systematic theology, Prolegomena does not function as a philosophical abstraction or merely a preparatory chapter; rather, it is the indispensable theological groundwork. It explores and affirms the necessary preconditions that make theological inquiry both possible and authoritative. Without these preconditions, the entire edifice of Christian doctrine lacks coherence, divine sanction, and interpretive clarity. Prolegomena, therefore, addresses not only how theology is to be done but presupposes why theology is even possible. It examines the nature of theological discourse and establishes that Jehovah God has both the will and capacity to communicate divine truth to His creation in comprehensible, propositional language. The integrity of theology depends on the affirmation that God has spoken and that His Word is both authoritative and intelligible (Psalm 19:7-9; 2 Peter 1:20-21).

The Nature and Division of Theology

The term theology itself comes from the Greek theos (God) and logos (reason or discourse), and it is properly defined as rational discourse about God, rooted in divine revelation rather than human speculation. It is not a mere academic enterprise but an act of reverence, in which the finite mind seeks to understand what has been made known by the infinite Creator. As such, theology requires submission to Scripture (Isaiah 66:2), for it is not the product of autonomous reasoning but of humble exegesis. Within Evangelical theology, certain essential doctrines are affirmed without compromise: the inerrancy of Scripture (John 17:17), the tri-unity of God (Matthew 28:19), the virgin birth (Isaiah 7:14; Luke 1:35), the full deity and humanity of Christ (John 1:1, 14; Colossians 2:9), the sufficiency of His atoning sacrifice (Romans 3:25; Hebrews 10:10-14), the bodily resurrection (1 Corinthians 15:3-4), justification by grace through faith (Ephesians 2:8-9), the return of Christ in power and glory (Revelation 19:11-16), the eternal life of the saved (John 5:24), and the final death of the wicked (Romans 6:23; 2 Thessalonians 1:8-9).

Theology is properly categorized into various disciplines. Biblical theology traces the development of doctrine throughout redemptive history, focusing on the organic unfolding of truth within the canon of Scripture. Historical theology considers how the Church has received, interpreted, or deviated from biblical truths throughout the centuries. Systematic theology seeks to collect, organize, and integrate the totality of God’s revelation into a coherent whole. Its divisions include Prolegomena, Bibliology, Theology Proper, Christology, Pneumatology, Anthropology, Hamartiology, Soteriology, Ecclesiology, and Eschatology. Supplementary fields include Angelology, Demonology, and Satanology. Each of these fields must be studied with unwavering commitment to the authority of Scripture and the rejection of modern critical methodologies that question the text’s divine origin or coherence.

The Preconditions of Evangelical Theology

Evangelical theology rests upon a network of interdependent preconditions. These are not speculative or inferred through tradition, but revealed realities anchored in Scripture. The first is the metaphysical precondition—that there is a personal, infinite, holy, and morally perfect God who exists independently of the universe and is the source of all being (Genesis 1:1; Psalm 90:2). This God is not an abstract principle but Jehovah, who reveals Himself by name and by His mighty works (Exodus 3:14-15). The supernatural precondition follows: that this same God has acted within history and continues to intervene miraculously as He wills (Genesis 18:14; Luke 1:37). Without the reality of divine intervention, the concept of revelation collapses into myth. The revelational precondition affirms that Jehovah has revealed Himself both in general revelation (Psalm 19:1-4; Romans 1:18-20) and in special revelation—the written Scriptures (2 Timothy 3:16; Hebrews 1:1-2).

Further, the rational precondition holds that divine revelation accords with the laws of logic, which are reflections of God’s own rational nature (Isaiah 1:18; John 1:1). God does not speak in contradictions; thus, theology must conform to principles of non-contradiction and coherent thought. The semantical precondition affirms that God communicates in real language composed of meaningful propositions. As seen throughout the Old and New Testaments, God speaks clearly and definitively, commanding, revealing, and explaining in human language (Deuteronomy 6:6-7; Matthew 4:4). The epistemological precondition confirms that truth can be known objectively and is not subject to individual interpretation or cultural relativism (John 8:32; 1 John 5:20). The oppositional precondition asserts that truth excludes falsehood (Galatians 1:8-9); not all claims are equally valid, and doctrine must be tested (1 John 4:1).

The linguistic precondition maintains that human language, though finite, is capable of transmitting divine truth accurately. This is attested by the clarity with which Jehovah commands, instructs, and warns in the Scriptures (Exodus 4:11-12). The hermeneutical precondition affirms that the meaning of Scripture is discerned through the historical-grammatical method, which respects the grammar, syntax, and context of each passage (Nehemiah 8:8; Luke 24:27). Allegorical or typological approaches that impose foreign meanings upon the text are rejected. Lastly, the historical precondition confirms that revelation is rooted in real historical events. The Scriptures are not mythic symbols but records of actual occurrences, from the global flood (Genesis 7:17-24) to the resurrection of Jesus (Luke 24:39-43). The methodological precondition insists that theology must be systematized, not left in fragmented dogmatic statements, so that it reflects the order and unity of divine revelation (1 Corinthians 14:40; Isaiah 28:10).

The Necessity and Utility of Prolegomena

Understanding the necessity of Prolegomena is akin to understanding the conditions necessary for any meaningful communication. Just as human communication depends on an encoder, decoder, and a shared linguistic code, theological communication presupposes a mind capable of giving revelation (God), minds capable of receiving and understanding revelation (humans), and a common linguistic framework (human language) in which that truth is conveyed (Genesis 11:1; Acts 2:6-11). Without these foundational realities, theology would collapse into mysticism or philosophy, neither of which produces saving knowledge. The Apostle Paul exemplifies this clarity in his writings: “We speak not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual” (1 Corinthians 2:13). This presumes a structured, rational, divinely-ordained communication system.

Therefore, each theological conclusion rests upon these preconditions. The task of the theologian is not merely academic; it is spiritual and moral. To misrepresent God is to violate the Third Commandment (Exodus 20:7), and to teach falsely is to incur stricter judgment (James 3:1). For theology to be meaningful, faithful, and binding, it must be built on this prolegomenal foundation—anchored in the inspired Scriptures, interpreted rightly, and articulated systematically for the edification of the Church and the glory of Jehovah.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).