Christian theology is the enterprise which seeks to construct a coherent system of Christian belief and practice. This is based primarily upon the texts of the Old Testament and the New Testament as well as the historic traditions of Christians. Christian theologians use biblical exegesis, rational analysis, and argument to clarify, examine, understand, explicate, critique, defend or promote Christianity. Theology might be undertaken to help the theologian better understand Christian tenets, make comparisons between Christianity and other traditions, defend Christianity against objections and criticism, facilitate reforms in the Christian church, assist in the propagation of Christianity, draw on the resources of the Christian tradition to address some present situation or need, or for a variety of other reasons.
Systematic theology is a discipline of Christian theology that formulates an orderly, rational, and coherent account of the Christian faith and beliefs. Systematic theology draws on the foundational sacred texts of Christianity, while simultaneously investigating the development of Christian doctrine over the course of history, particularly through philosophical evolution. Inherent to a system of theological thought is that a method is developed, one which can be applied both broadly and particularly. Systematic theology will typically explore God (theology proper), the attributes of God, the Trinity for trinitarian Christians, revelation, biblical hermeneutics, the creation, divine providence, theodicy, anthropology, hamartiology, Christology, pneumatology, soteriology, ecclesiology, missiology, spirituality and mysticism, sacramental theology, eschatology, moral theology, the afterlife, and the Christian understanding of other religious systems and philosophies.
Jewish philosophy (Hebrew: פילוסופיה יהודית; Arabic: الفلسفة اليهودية; Yiddish: ייִדיש פֿילאָסאָפֿיע) includes all philosophy carried out by Jews, or in relation to the religion of Judaism. Until modern Haskalah (Jewish Enlightenment) and Jewish Emancipation, Jewish philosophy was preoccupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism; thus organizing emergent ideas that are not necessarily Jewish into a uniquely Jewish scholastic framework and world-view. With their acceptance into modern society, Jews with secular educations embraced or developed entirely new philosophies to meet the demands of the world in which they now found themselves.
Medieval re-discovery of Greek thought among Gaonim of 10th century Babylonian academies brought rationalist philosophy into Biblical-Talmudic Judaism. Philosophy was generally in competition with Kabbalah. Both schools would become part of classic Rabbinic literature, though the decline of scholastic rationalism coincided with historical events which drew Jews to the Kabbalistic approach. For Ashkenazi Jews, emancipation and encounter with secular thought from the 18th-century onwards altered how philosophy was viewed. Ashkenazi and Sephardi communities had later and more ambivalent interaction with secular culture than in Western Europe. In the varied responses to modernity, Jewish philosophical ideas were developed across the range of emerging religious denominations. These developments could be seen as either continuations, or breaks, with the canon of Rabbinic philosophy of the Middle Ages, as well as the other historical dialectic aspects of Jewish thought, and resulted in diverse contemporary Jewish attitudes to philosophical methods.