Editorial

摘要

The discipline of systematic theology occupies a unique position within the pursuit of human knowledge. On the one hand, on account of its particular subject and divine origin, Aquinas rightly contends that 'it is clear that from every standpoint sacred doctrine excels all other sciences'. Such vaunted status leads necessarily to a high regard for the importance of truth, and a corresponding intensity of debate. Indeed, as Otto Weber comments,'if we formulate doctrinal propositions at all, we always do so intending to posit such propositions as will have validity not only for one individual but for all people, not only for one particular time but for all time'. On the other hand, on account of its limited and flawed and transient practitioners, Hendrikus Berkhof rightly observes that 'Scientifically this makes for an almost unbearable situation', such that 'dogmatics should never take on an air of definitiveness'. Not for nothing might one compare the tenuous position occupied by Christian doctrine to that of human righteousness in general: the latter is described memorably by Karl Barth as 'that position in the air, beyond any possible position known to us, where we are borne up only by God, by God Godself, by God alone'. In its existence between these poles, the discipline of systematic theology is forced to live in somewhat dialectical fashion: confident yet humble, insistent yet hesitant, deeplv aware of the height of its calling vet the depth of its need.