What comes into our minds when we think about God is the most important thing about us.[1]
Theology in its most basic meaning is simply a word about God. It is a human response to divine revelation whether through Scripture, creation, or community. It is a reflection of our thoughts on our Creator.
We are all theologians. Each and every one of us has a concept of God, even the one whose notion leaves him to conclude that there is no God. Regardless, the truth remains that God exists and has created us in such a way as to beckon us to consider Him. For the atheist, this deliberation leads eventually to a denial and suppression of the truth (Romans 1:18-20). For the agnostic, such reflection ends in confusion or uncertainty. For the religious, the contemplation takes on more concrete form. Though the conclusions may vary, the consideration itself is ultimately and utterly inescapable. The question is not whether or not we will be theologians, for without doubt we will and are, but rather the degree to which our understandings correspond to the reality of His existence. Will we therefore be good theologians? Surely we all think of Him, but do we think of Him rightly?
Although all people are theologians, we should not, and indeed cannot, confess that all are equally equipped and correct. As stated before, the issue is whether we will think of Him rightly. All theologies, thoughts, beliefs and religions may be sincere, but not all are equally valid or true. Indeed some are mutually-exclusive. In the end, there is one faith and it is grounded in the Holy Scriptures as they manifest a sweeping narrative of creation, fall, waiting, redemption, and reconciliation. This story revolves around the crux – the life, death and resurrection of our Lord Jesus. It is only around and in Him that we find adequate reflection of truth.
As we walk through our more propositional expressions of faith, we will discuss not only the character of God, but also the character of His dealings with that which He has created, things seen and unseen (Colossians 1:16), indeed all things (Genesis 1:1, John 1:1-3).
1 Corinthians 1:18 For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.
1 Corinthians 2:14 The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned.
Before pressing on, it is important to note a common misconception about theology. This misunderstanding relates to the interplay between faith and reason. Is faith by its very essence illogical? Is faith forced to cower from a barrage of rationality? Are they enemies, lovers or strained companions?
Historically, Christian theology has been explained as “faith seeking understanding”.[2] We must be careful in our conceptions to bear in mind the tense relationship between reason and faith. While the two are certainly not antithetical as some would claim, neither are they synonymous. Ultimately, we must confess that faith is primary and is the foundation upon which we build our logical case for the existence of God. We must remember that the gospel is thoroughly foolish to those who have been blinded to its glories. While reason can be a great tool in explaining our faith, it can not in anyway be assumed that it can be served as a substitute. Without faith we are unable to know God. Without reason we are unable to understand our faith.
No man is an island, entire of itself; every man is a piece of the continent, a part of the main.[3]
From the beginning, our Lord has told us that it is not good for man to be alone (Genesis 2:18). While not contextually referencing the process of theology, it certainly applies. There are many obstacles lying on the road to understanding, but perhaps none as deceitful or detrimental as individualized interpretation. We are dependent upon community for comprehension. We need each other, indeed we need the entire family of the redeemed, whether living or sleeping in order to adequately think on the Lord. This is not at all to deny the call for an individual relationship with the Lord or the reality of the priesthood of the believer, but rather to demonstrate that the man or woman who studies in solitude does so to his or her peril. Can a person be a Christian while disregarding community? Hypothetically yes, but certainly not a healthy or obedient one.
Within the church in which I participate, ministry revolves around the extension and expression of 5 Core Values: Truth, Spirituality, Community, Foot-Washing and Missional Living. It is upon the first of these values, Truth, that these thoughts will primarily focus, though we would certainly hope and fully expect that as Truth collides with the soul, it will graciously overflow into the various other values. Our desire is to see God glorified through men and women who become passionate and involved followers of the Lord and not just listeners or attendees of church.
Overall, this work is designed to serve as a somewhat comprehensive body of material proposed to outline particular and distinctive boundaries of beliefs. These thoughts are designed to be neither exhaustive nor cursory in its attention to the theological convictions herein described. While in no way intended as a primer to the fundamentals of our historical faith, neither will each doctrine receive encyclopedic consideration. Far more learned men have written far superior works for such purposes and our rich theological tradition is certainly indebted to the Spirit’s work through such men and women. Given that the most immediate audience to which this work is aimed is a collection of those who wish to teach, the underlying assumption in each section is that at least some familiarity with the concepts will have been or are being pursued elsewhere.
Before we dive in, perhaps it might be helpful to define a couple of terms and also to talk about the importance of this work.
Definition of Terms:
Closed-hand – I consider doctrines to be closed-hand when they are not open for debate or disagreement. In some instances, we will be closed-handed in areas in which evangelicalism at large is open-handed, such as in the case of the doctrines of election, eldership, and the role of women in the church.
Open-hand – I consider doctrines to be open-hand when they are of such a nature that most churches do not have an official stance upon the matter.
Why Does This Matter?
Theology is considered to ground and inform philosophies of ministry. What we think about God naturally and necessarily influences the way that we do ministry. While we have seen the dangers in exalting the head over the heart, we also recognize an equally great hazard which awaits those who disregard the Scriptures call for cognitive understandings. We believe that proper passion is always aided by proper perspective.
Furthermore, the Scriptures instruct us that those who wish to teach would do well to do so with great caution and consideration, knowing that they will incur a stricter judgment for the words which they speak and the things which they do (James 3:1). As the authority and covering over the flock entrusted to our care, we wish to do everything possible to assist and disciple those who will teach and disciple others. Just one of the many ways in which this is accomplished is through training in theological convictions. While in no way adequately sufficient in the discipleship process, it is certainly a necessary aspect.
Various Scriptures dealing with the need for guarded doctrine:
- § Romans 16:17-18 I appeal to you, brothers, to watch out for those who cause divisions and create obstacles contrary to the doctrine that you have been taught; avoid them. For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.
- § Ephesians 4:11-14 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers,to equip the saints for the work of ministry, for building up the body of Christ,until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood,to the measure of the stature of the fullness of Christ,so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.
- § 1 Timothy 1:3-7 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine,nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith.The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.Certain persons, by swerving from these, have wandered away into vain discussion,desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.
- § 1 Timothy 4:6 If you put these things before the brothers,you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed.
- § 1 Timothy 6:3-4a If anyone teaches a different doctrine and does not agree with the soundwords of our Lord Jesus Christ and the teaching that accords with godliness,he is puffed up with conceit and understands nothing…
- § Titus 1:9 He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.
- § Titus 2:1 But as for you, teach what accords with sound doctrine.Older men are to be sober-minded, dignified, self-controlled, sound in faith, in love, and in steadfastness.
Ultimately, it is my hope to pass on the apostolic teaching and orthodox understanding for the joy of those who desire to teach. In the end, I realize that such a hope is dependent upon the gracious permission of our great God (Hebrews 6:1-3).
[1] A.W. Tozer, The Knowledge of the Holy, (New York: Harper Collins, 1961), 1.[2] This phrase goes back at least to Anselm of Canterbury (1033-1109) if not even earlier.[3] 17th century poet John Donne
