Augustus Hopkins Strong's Systematic Theology (Volume 1) opens with a definition of theology as 'the science of God and of the relations between God and the universe.' This compendium, designed for theological students, is distinctive in its dual structure: it presents a systematic argument while also functioning as a 'commonplace-book'—a collection of quotations and references that support each point. The first volume covers Prolegomena, the Existence of God, and the Scriptures as Revelation, with a clear polemical stance against materialism, pantheism, and Roman Catholicism. Strong's method is to state a proposition, then marshal evidence from Scripture, reason, and historical sources, often engaging with contemporary thinkers like Matthew Arnold and Herbert Spencer.

Theology as a Science and Its Sources

Strong defines theology as a science, insisting it has a definite subject matter and method. He distinguishes his approach from rationalism, mysticism, and Romanism, arguing that Scripture is the primary source, supplemented by nature. The text includes a detailed history of systematic theology, from the early church to his own era, and lists textbooks for further study. Notably, Strong treats the idea of God's existence as a 'first truth'—an intuition that is universal, necessary, and logically prior to other knowledge. This intuition is then corroborated by four classical arguments: cosmological, teleological, anthropological, and ontological. Each argument is presented with both support and counterarguments, showing Strong's awareness of philosophical challenges.

Polemics Against Materialism and Pantheism

Strong devotes a chapter to 'Erroneous Explanations' of God's existence, targeting materialism, materialistic idealism, idealistic pantheism, and ethical monism. He argues that these systems fail to account for personality, morality, and the world's order. In a striking passage, he quotes Matthew Arnold's poem about the Roman noble's despair, then critiques Arnold's rejection of Christ as a failure to recognize human sinfulness. Strong's tone is combative: he calls pantheism 'a philosophy of the absolute which leaves no room for human freedom.' The excerpts also show him engaging with archaeological debates, such as the size of the Roman Catacombs, to refute claims about early Christian practices.

The Role of Miracles and the Unlearned Proclaimers

In the section on Scripture as revelation, Strong defends miracles as both possible and probable, given a theistic worldview. He argues that miracles are not violations of natural law but 'higher law' acts of God. A recurring theme is the 'natural insufficiency' of the means used to spread Christianity: the apostles were unlearned men from a despised nation, yet their gospel succeeded. Strong contrasts this with the 'sweetness, gravity, strength, beauty, and languor of death' he sees in Arnold's verse, implying that without Christ, even cultured despair lacks humility. The text thus weaves together doctrinal argument, historical evidence, and literary criticism to support its case.

Readers approaching Strong's work should note its dual nature: it is both a textbook and a reference collection. The 'commonplace-book' format means that arguments are often followed by dense blocks of quotations from theologians, philosophers, and poets. This makes the volume valuable for tracing 19th-century theological debates, but it also requires patience. Strong's voice is authoritative and occasionally combative; his targets include not only secular thinkers but also Roman Catholic and liberal Protestant positions. For those interested in the intersection of systematic theology, apologetics, and cultural criticism, this volume offers a rich, if demanding, resource.