A section from the alphabet page, showing that "theology", introduced primarily by Hesiod (800BC), derives from the older Greek letter "Theta" ‘Θ’ the symbol of both the sun god Ra and, numerically, being the Greek number 9, the Heliopolis Ennead, or god family of nine gods.

“Practically since its first definitive formulation by Darwin the concept of chance variation and natural selection has dominated the study of evolution, although frequent attempts have been made to replace or modify it. Probably most such attempts are provoked by a vaguely defined awareness of an insufficiency in the natural selection hypothesis, and the recognition of a directive factor in evolutionary processes which persists through successive generations. The latter concept which is commonly known as ‘orthogenesis’, is supported a by considerable amount of evidence (Leo Berg, 1926), but at present is not widely accepted among biologists. The general reason for abandoning or neglecting this concept has been the failure, thus far, to demonstrate the existence of the necessary directing factor outside of the theological doctrine; and one may suspect that fear of leaning too closely to such doctrine has caused most biologists to ‘shy off’ from orthogenesis. It will be the aim of the writer to indicate the actual existence of a directing factor in evolutionary processes, while at the same time avoiding all necessity of invoking theological concepts.”

— Harold Blum (1935), “A Consideration of Evolution from a Thermodynamic Viewpoint” [2]

“Theologia first appears in Plato, and the term is used both by him (Republic, 379a) and by Aristotle (Metaphysics, 1000a, 1071b) to designate the activity of the poets who gave cosmogonical accounts. Aristotle particularly uses it in contrast with the philosophical speculations of the physikoi (e.g. Metaphysics, 1075b); in effect, it is parallel to the distinction between mythos and logos (qq.v.). In Metaphysics (1026a), a sharply distinct meaning emerges. Aristotle had divided the theoretical sciences into three classes, of which the third deals with substances that are ‘separate’ (for the sense, see choriston) and without kinesis; this is the ‘first philosophy’ or theologike, so called because such substances are the realm of divinity. Theology later expanded to once again embrace all discourse about the gods, and this new understanding of its scope may be seen in the division of theology into ‘mythical, physical, and political’, a division originating in the Middle Stoa (see Augustine, De civ. Dei VI, 5, citing Varro; compare, ibid. IV, 27 and Eusebius, Praep. Evang. IV, 1).”

— Francis Peters (1967), Greek Philosophical Terms (pg. 194)