Taking a closer look at the meaning and wealth of theology, one realises the church has pursued both the devotional side to religion as well as the intellectual aspect. Over the centuries, clear definitions of creed, tradition and dogma have emerged. The three major streams of Christianity (Catholic, Orthodox and Protestant) have had many brilliant and creative thinkers and theologians. There are some differences of interpretation and application, but there is general agreement on the central figure of the Christian faith: Jesus Christ, Son of God, Saviour of the world. He is the Foundation of Faith, the Centre of the Gospel message and the Head of the Church.

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The Meaning of Theology

 

​The word 'theology' comes from two Greek words: theos (God) and logos (word, discourse, doctrine). Theology is the doctrine or study of God. ​​​​​​​​​​​​​​​​​​​​​Just as the term 'biology' comes from bios (life) and deals with life forms and nature, or 'psychology' comes from psyche (mind) and describes the human mind (how it works and functions; and, by extension, the study of human behaviour), the term theology is about God (theos). In the biblical sense, theology is about the God revealed in the Bible. In the words of Oxford professor Alister McGrath, 'theology is reflection upon the God whom Christians worship... understood as the systematic analysis of the nature, purpose, and activity of God... the Latin word theologia came to mean "the discipline of sacred learning",' quoting Peter Abelard and Gilbert de la Porree. McGrath considers theology as 'one of the most fascinating subjects anyone can hope to study' (Christian Theology, 137-138, xxii).

 

According to McGrath, other helpful definitions of theology are the following:

 

• 'Theology may be defined as the study which, through participation in and reflection upon a religious faith, seeks to express the content of this faith in the clearest and most coherent language available.'

 

• ​'Theology is the science of faith. It is the conscious and methodical explanation and explication of the divine revelation received and grasped in faith.'

 

The first quote is by John Macquarrie, the second by Karl Rahner (Christian Theology, 138-139). Theology has become a less important and less popular academic discipline, yet in the oldest European universities it used to be one of the four major subjects of scientific and academic inquiry; arts, medicine and law being the other main subjects. In an increasingly secular environment at universities in Europe and North America (since the Enlightenment), theology lost its place among the foremost disciplines (Christian Theology, 139-141). Yet society in general has remained religious in some sense; globally, most people believe in some form of religion or deity/deities. The other major religions, Judaism, Buddhism, Hinduism and Islam, and even New Age and other religious practices (e.g., Yoga), are witness that people are curious about the metaphysical (beyond matter), worship deities, and are religious in nature.

 

The Christian explanation of this phenomena is simply that we were created by God and that relating to God is part of our nature. Paul proclaimed Jesus Christ as the 'unknown God' to the Athenians (see Acts 17:16-31) and so should we. People sort of know that is a God or Supreme Being, yet find it hard to define their beliefs. God remains an 'unknown God' to them. Here's the good news: Scripture is the guide to understanding the one true God and our human existence in the world He created. It deals with the fundamental as well as deeper questions of life. We find the Meaning of Life (see A11) by understanding who God is in Scripture and with the help of biblical theology.​​​​​ Theology is an adventure!

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The Aims of Theology

 

The aims of theology could be categorise as follows:

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• to understand the self-revelation of God in Scripture: God wants people to know Him, believe in Him, walk with Him, and obey Him. Understanding God properly is vital to a relationship with Him. John wrote his gospel specifically with the aim to inspire faith in the readers/hearers (John 20:30-31). The Bible is the revelation of the one true God. False beliefs lead to wrong conduct; only the truth sets free (John 8:31-36).

• to accurately teach sound doctrine: right conduct comes from proper understanding; to obey God and please Him, accurate doctrine is needed; truth matters (see Blog). The fight against heresy (i.e., false doctrine) was a major concern for the early church, notably for Paul as seen in his writings to Timothy (e.g., 2 Timothy 3:13-17), and his emphasis on 'sound doctrine.' We need to accurately understand teach God's Word (2 Timothy 2:15).

• to edify and equip the Church and reach the world: teachers are given to edify the church, equip the saints and encourage ministry and growth in harmony and love (Ephesains 4:11-16). The teaching ministry is to cause believers to become 'doers of the Word,' not hearers only; it's not just about knowledge, but about a lifestyle of obedience to what is known (James 1:22; cf., 1 Timothy 1:5). Genuine discipleship is teaching believers to observe Jesus' teaching, not simply to teach people (Matthew 28:16–20). Hence, sound doctrine and good theology which lead to a life of faith and obedience is the aim for all believers. We are to be equipped and reach the world with the gospel and demonstrate God's goodness by good works (e.g., Matthew 5:13-16; Ephesians 2:10; Titus 2:11-14).

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​Apart from the importance of a proper understanding of sound doctrine from Scripture, God wants to His children to be conformed to the image of His Son (Romans 8:29) by transforming us by the renewing of our minds (see D11) and in the process of sanctification (see D12). God is interested in our charisma (the gifts He has given us) as well as our character (the reflection of divine values and godly conduct. Knowledge, apart from godly character, can make people arrogant; but divine love is what truly edifies (1 Corinthians 8:2c). We are to reflect the nature of Christ and do all things in love (16:14) and in his Name for His glory (Colossians 3:17). We advocate for a holistic approach to life and faith. God wants to sanctify spirit, soul/mind and body (1 Thessalonians 5:23-24). 

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The Sources of Theology

 

Alister McGrath identifies four main sources of theology: Scripture, reason, tradition and experience (Christian Theology, 159). For the Bible-believing Christian, the canonical Scriptures are the main source of theology. Inspired by God (see B1), faithfully transmitted (see B2) and relevant and practical (see B3), the Bible is seen to be God's Word, the final authority about God and His will for humanity. In that sense, the Bible is not the thoughts of humankind about God/Deity (philosophy), but the revelation of God to humanity. The Bible does contain thoughts and reflections about God by human beings, but these are considered to be inspired by God (2 Timothy 3:16; 2 Peter 1:20-21). The Bible is authoritative because it is inspired. The Bible is the main source for theology. Reason is an important aid to understanding God and truth, but not an infallible source to do so. We need a renewed mind to understand the will of God (see Roman 12:2; D11) and need the Spirit of God and mind of Christ in order to comprehend God (see 1 Corinthians 2:1-16). For Thomas Aquinas (c. 1225—1274), the brilliant medieval thinker, theologian and philosopher, 'the Christian faith is fundamentally rational, and can thus be both supported and explored by reason.' However, Christian theology should not limited to what human reason can comprehend: 'Faith goes being reason, having access to truths and insights of revelation, which reason could not hope to fathom or discover unaided' (Christian Theology, 178-179). Faith is not contrary to reason, but sometimes transcends it. We are to use a healthy common sense given to us by God (How to Read the Bible, 11), without exalting reason over God or His Word.

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Tradition is a further source of theology in the sense of the 'apostolic tradition' that was passed down within the true Church of Jesus Christ. The faith about our common salvation was once for all delivered to the saints, the believers in Jesus Christ (Jude 3). It is the tradition about the death and resurrection of the Son of God and Saviour of the world, according to the Scriptures, and passed down in apostolic tradition (1 Corinthians 15:1-10; 2 Thessalonians 2:15-17). The Apostolic Gospel is the foundation of faith and framework for theology (see why it matters). The early church battled with many heresies, notably Gnosticism that laid claim to extra-biblical 'knowledge' (gnosis) that was given only to an elect few. The Christian contention is that the mystery of past times has now been revealed (it is no longer a secret or mystery) in the Gospel of Jesus Christ (Romans 16:25-27; Ephesians 3:1-5; Colossians 1:23-29; see Q1). McGarth explains: 'What had been handed down was not merely the biblical texts, but a certain way of reading and understanding those texts' (Christian Theology, 183). He quotes Church father Irenaeus (c. 125—202) as follows:

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'Everyone who wishes to perceive the truth should consider the apostolic tradition, which has been made known in every church in the entire world. We are able to number those who are bishops appointed by the apostles, and their successors in the churches to the present day, who taught and knew nothing of such things as these people [Gnostics] imagine' (emphasis added).

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'Irenaeus' point is that a continuous stream of Christian teaching, life, and interpretation can be traced from the time of the apostles to his own period,' making the apostolic tradition 'the guarantor of faithfulness to the original apostolic teaching' (Christian Theology, 183-184). What came to be known was the 'Vincentian Canon,' emphasised the threefold criterion of 'that which has been believed everywhere, always, and by all people ([Latin:] quod ubique, quod semper, quod ab omnibus creditum est) (Christian Theology, 184). What the true church believed 'everywhere, always and by all' believers is the guide to apostolic truth. Novel teachings, especially such that contradict Scripture and the apostolic tradition is not of God. True wisdom and knowledge are in Christ, the incarnate Logos (Colossians 2:1-3), and faith in Christ and the fear of God is the way to attain it (see Q7). God reveals Himself in His Word. The idea of the Canon of Scripture is to have a defined body of documents that are authoritative for doctrine. The apostolic tradition and its proponents are to guard what was entrusted to them. These were faithful men and women who were faithful to teach others accurately (2 Timothy 2:2, 15). Hence, 'theology is based upon Scripture, and "tradition" refers to a "traditional way of interpreting Scripture" (Christian Theology, 186).

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The use of the concept of canon was developed in the early centuries AD when the Church faced heresy and needed to affirm on what basis doctrine can be established. The following main criteria were applied to identify the genuinely inspired writings:

 

• Apostolicity: written by an apostle (e.g., John, Matthew, Peter, Paul) or a close associate (e.g., Mark, Luke); hence, of apostolic origin;

• Orthodoxy: containing correct doctrine, being in agreement with the foundations of the apostolic faith;

• Acceptance: widespread acceptance of these writings, accepted and applied by the church universal (e.g., Vincentian Canon).

 

The church was, and should be, faithful to orthodoxy (right doctrine) and orthopraxy (right conduct). Making sure that we believe and practice the truth, or 'walking in the truth,' to use John's words (2 John 4; 3 John 3-4), we need to be faithful to the biblical teaching and apostolic gospel. We are to walk in the doctrine of Christ (2 John 9), the truth in His Word that sets us free (John 8:31-36). Truth is in Christ (Ephesians 4:21, who is the Truth (John 14:6).

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Because God is real, alive and active today, He can be experienced. Experience, therefore, is a fourth source of theology. It is best understood in the sense that theology 'aims to interpret experience' (Christian Theology, 193), rather than determining it. In other words, theology guides our interpretation of experience; our experience should not determine our theology. Experience, like reason, are simply not infallible sources because they are human. The German reformer Martin Luther (1483—1546) valued experience as of 'vital importance to theology,' for without it, 'theology is impoverished and deficient'; yet he also held the view that 'experience cannot by itself be regarded as a reliable theological resource; it must be interpreted and corrected by theology' (Christian Theology, 193). We should base our doctrinal understanding on sound theology, not invent new doctrines or read our experiences into Scripture. Sometimes people take certain verses out of context to justify a certain experience which they make into a doctrine or practice (and sometimes expect everyone else to obey it). A healthy way to interpret and apply Scripture is crucial (see B6).

 

Our experiences and practical application of our faith in God and walk with God must be in line with Scripture, evaluated by Scripture and, if necessary, corrected by Scripture. We are not to quench the Spirit of God or despise prophetic utterances, yet all things must be tested (1 Thessalonians 5:19-21), whether or not they are or lead to good (= of God) or lead to evil (= not of God). We should not make theology from experience apart from Scripture, nor teach extra-biblical doctrine. The same Spirit who inspired Scripture will not contradict it. The Spirit of truth leads us in the truth of God's Word (see John 14:26; 15:26-27; 16:13-15; cf., 8:31-36). Believers are to abide in the teaching of Christ (2 John 9). And the heart of biblical teaching is Chrithe crucified Messiah!

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