For the majority of the history of theology, these four were assumed to be interchangeable:

1. Biblical Theology

Biblical theology is the focus on the specific ways that the discreet and unique authorial voices in Scripture reflect on the larger questions of theology and the relationships of actions and activities between God and human creatures. Biblical theology is undertaken by persons who are formed and practiced by their Christian faith, account for the historical currents which feed and flow in and through Scripture, and do so with full awareness of how the particular voices in Scripture rise together as a canonical choir, coordinating together in ways that are ultimately reflected in imperative theology.


2. Historical Theology

Historical theology, likewise, is undertaken within the practices of faith, paying specific attention to all the movements of human history from the perspective of biblically informed views of space and time, accounting for the dynamic movements of imperative theology and the practices of the Church.

3. Systematic Theology

The practices and reflections of systematic theology take up the canonical currents of Biblical theology, appropriating the theological voices of history. It does so with the full consciousness that imperative theology serves the Church as the people of God in her efforts to live and act faithfully in relation to her Creator, and Lord and Savior in the power of the Holy Spirit. Imperative theology’s goal is forming practiced faithfulness.


4. Practical Theology

Lastly, practical theology begins with the full consciousness that all the practices of the church and Christians are underwritten by theologies; biblical, historical and systematic. The goal of practical theology is to reflect intentionally on present practices and their ingredient theologies in order to critically discern their shape and character so as to deeper faithful practices, correct those which are sinful, and discern with greater clarity how to live out biblical Christian virtues.


The strength of a fourfold organization of theology is its capacity to simplify the overwhelming and demanding complexity of the question of God and humanity; Father, Son and Holy Spirit in all of the Trinity’s relations with human creatures against the backdrop of creation in both time and space. The challenge, and temptation, of this artificial organization within theology schools and otherwise, is to think of any of the four as discreet or independent.