While the words “reformed” or “church dogmatics” (the teaching of the church) sound rather dull, the matter is one of the gravest mystery:
In that sense it is all mystery with which the science of dogmatics is concerned, for it does not deal with finite creatures, but from beginning to end looks past all creatures and focuses on the eternal and infinite One himself. From the very start of its labors, it faces the incomprehensible One.
Bavinck, Reformed Dogmatics, Vol. 2, 29. The mystery of the universe centers upon this incomprehensible One — and thus all things else in the universe have meaning only as they relate to him:
33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
34 “For who has known the mind of the Lord, or who has been his counselor?”
35 “Or who has given a gift to him that he might be repaid?”
36 For from him and through him and to him are all things. To him be glory forever. Amen.
Romans 11:33-36. As Bavinck writes:
All the doctrines treated in dogmatics—whether they concern the universe, humanity, Christ, and so forth—are but the explication of the one central dogma of the knowledge of God.
Bavinck, 29. Thus, even the one who contemplates God falls within this space. Even the subject thinking of God finds himself to be the object of God. Accordingly, the true contemplation of God — which theology must be — turns to worship:
By pursuing this aim, dogmatics does not become a dry and academic exercise, without practical usefulness for life. The more it reflects on God, the knowledge of whom is its only content, the more it will be moved to adoration and worship. Only if it never forgets to think and speak about matters rather than about mere words, only if it remains a theology of facts and does not degenerate into a theology of rhetoric