There seems to be an ascendancy, once again, of philosophical theology [and I apologize, this post, or at least this point of this post is going to have to remain rather general and abstract without any concrete examples at the moment]. The way I understand philosophical theology is pretty close to home; it is a form (it might be THE form) of evangelical theology that I sat under while in undergrad at Bible College (things changed a bit for me in my seminary experience because of two profs in particular). Philosophical theology, as I understand it, and have experienced it, in a nutshell, is what has come to be called: analytical theology. Analytical theology, in a nutshell, is theology, like scholastic theology from the post-Reformed era that feels free to drink freely from the analytical philosophical tradition (like from Aristotle, Plato, the Stoics, et al), and use the categories discovered by these philosophers as they reflected upon creation as the categories through which the Christian God was synthesized and casted.
So even with the scant sketch above of how I understand philosophical or analytical theology what should begin to emerge is how there is no necessary connection between Christian theology, and its revealed categories, and the categories “discovered” by the analytic philosophers. And yet what happens in the analytical theology tradition is that a foundation, of sorts, is constructed so that these two disparate approaches of thinking about metaphysical things can be brought into mutually supporting beams such that God’s life ends up being founded upon our capacity to think God (from reflecting upon creation) instead of being confronted by God Self-revealed and interpreted in Jesus Christ. This is how I see analytical theology functioning, and it is because of this that I must reject it, and search for an approach (and I believe that I have found one years ago now) that does not depend upon my ability as a philosopher and theologian to conceive of God, categorically, apart from his Self-revelation.
Friedrich Schleiermacher, a German theologian from the 18th and 19th centuries, who became known as the ‘Father of Theological Liberalism’ (wrongly!) offers an alternative to the analytical tradition–when critically received–that I believe is quite refreshing; and that I believe moves us away from attempting to work out correlationist theologies that seek to synthesize Christian theology with classical philosophical categories (Thomas Aquinas is one of the most famous for attempting to do this … I should say though, that I can learn a lot from Aquinas, still, just not uncritically).
I believe, along with Schleiermacher, and Karl Barth (and Thomas Torrance, et al) that Christian theology cannot and must not depend upon any attempted correlations between natural reflection upon nature (the analytical philosophers), and then syntheses of these reflections with Christian theology. I do not believe, along with someone as Scottish as Thomas Torrance, that there are any natural analogies for God become man (i.e. the Incarnation); do you? Schleiermacher writes it this way:
Our dogmatic theology will not, however, stand on its own proper ground and soil with the same assurance with which philosophy has long stood on its own, until the separation of the two types of proposition is so complete that, e.g., so extraordinary a question as whether the same proposition can be true in philosophy and false in Christian theology, and *vice versa*, will no longer be asked, for the simple reason that a proposition cannot appear in the one context precisely as it appears in the other; however similar it sounds, a difference must always be assumed.
And this in regard to the audience of Christian theology:
It is obvious that an adherent of some other faith might perhaps be completely convinced by the above account that what we have set forth is really the peculiar essence of Christianty, without being thereby so convinced that Christianity is actually the truth, as to be compelled to accept it. Everything we say in this place is relative to Dogmatics, and Dogmatics is only for Christians; and so this account is only for those who live within the pale of Christianity, and is intended only to give guidance, in the interests of Dogmatics, for determining whether the expressions of any religious consciousness are Christian or not, and whether the Christian quality is strongly expressed in them, or rather doubtfully. We entirely renounce all attempt to prove the truth or necessity of Christianity; and we presuppose, on the contrary, that every Christian, before he enters at all upon inquiries of this kind, has already the inward certainty that his religion cannot take any higher form than this.
For Schleiermacher, then, and many others after him (like Barth, Torrance, and a whole host of more ‘liberal’ theologians), Christian Theology is for Christians! It is exclusive to those who have eyes to see, and ears to hear; as the Revelator has written: “He who has an ear, let him hear what the Spirit says to the churches.’”
The ascendancy of philosophical or analytical theology that I referred to to open this brief piece up continues to make new in-roads into the evangelical heart-land. I think we ought to repent of that, and engage in theological endeavor that ironically comes from someone like Schleiermacher. We want to really be able to hear from the Lord, and attempt to repeat what we hear in a genuine way as Christians. We want to genuinely walk in the way that comes after we come to recognize that Deus dixit, that ‘God has spoken;’ and only after that and from that speech can we truly theologize and in a way that contradicts our words, and our lives instead of flowing from them (which I contend analytical theology does at its base in the methodological form that it flows from).
 If you have not spotted the undercurrent of what I am getting at yet let me help: What this cuts against, what I am about to write about, is natural theology. Natural theology believes that there are analogies in creation (because of an interconnected chain of being between creation and Creator) that can be used as foundation stones for us to build our knowledge of God upon (i.e. analogia entis, ‘analogy of being’). So this is part of the critique, and part of what is going on here. But the deeper concern I have is the impact that analytical theology can possibly have upon a Christian’s spirituality. I believe Christian theology, by definition, is for Christian eyes and ears, and so from this touchstone, of sorts, we proceed onward with Schleiermacher and Barth.
 Friedrich Schleiermacher, The Christian Faith, §16 postscript in Bruce L. McCormack, Orthodox And Modern: Studies in the Theology of Karl Barth (Grand Rapids, MI: Baker Academic Publishing, 2008), 72.
 New American Standard Bible, Revelation 3.22.