To ignore godly teachers of the past is to ignore the very means Christ has given for the edification of the church (Eph. 4:11–16). As we humbly receive the wisdom of those who carried the torch of doctrinal fidelity before us, we can live in greater understanding of the theological language we use today, becoming theologically self-conscious and better equipped to face the rehashed heresies of our modern age. For these reasons, we should be invested in studying historical theology.  

We see around us every day the growth of new beliefs, which think themselves new; and which are yet but the old, which pretend to be young.

These words from Bram Stoker’s Dracula are spoken by Professor Abraham van Helsing in an attempt to help one of his colleagues understand the ancient evil they faced. Unlike the other characters, van Helsing was not blinded by the modern presuppositions that prevented them from identifying their enemy. While they couldn’t believe a vampire was the cause of their trouble (because of their presuppositions), he marshaled the wisdom of the past to inform the conflict of the present.

In one sense, this is also the task of historical theology. We are not the first Christians to think through theological issues, and we shouldn’t act like we are. There is a wealth of wisdom in the church’s past readily available for us today. While there are many reasons to plunder this wisdom, I would like to argue for just three here.

Accepting Christ’s Gift

The first reason we should study historical theology is that it recognizes Christ’s work in His church throughout history. Timothy George says practicing historical theology “involves an enlargement of our understanding of the church . . . the Body of Christ extended throughout time as well as space.”¹ The point here is that Christ has given gifts to the church for its own benefit throughout time. Historical theology simply presupposes the usefulness of Christ’s previous work in His church.

Ephesians 4:11–14 teaches us that Christ has given the gift of teachers to the church for edification. Paul writes,

And [Christ] gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming.

While this passage does not explicitly prescribe historical theology as a discipline, it does establish an important principle: Christ has given skilled teachers to the church throughout her storied history. To reject the contribution of skilled teachers in the church’s past is to reject Christ’s gifts to the church—the means He has given for edification.

Calvin anticipates those who will say they have no need of such teachers, whether contemporary or historical. He comments on these verses, “That those who neglect this instrument [i.e., God’s ministers] should hope to become perfect in Christ is utter madness. Yet such are the fanatics, on the one hand, who pretend to be favored with secret revelations of the Spirit,—and proud men, on the other, who imagine that to them the private reading of the Scriptures is enough, and that they have no need of the ordinary ministry of the church.” Shortly after this he adds, “Those who neglect or despise this order choose to be wiser than Christ. Woe to the pride of such men!” Historical theology helps us humbly learn from the gifts Christ has given to the church in the past for our edification in the present. 

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