The Conservative Christian Reader

8 – The Doctrine of the Trinity (He is One God)

8 – The Doctrine of the Trinity (He is One God)

Yesterday, we talked about Each Person is Fully God.  Today, we’ll look at He is One God.

He is One God

Hear, O Israel:  The LORD our God, the LORD is one.  Deuteronomy 6:4

 

In this verse can be seen the Lord’s indivisibility.  “God” (Elohim) is a plural word, and the word one (the Hebrew, echad) refers to one in a collective sense.  As such, it is used of the union of Adam and Eve (Genesis 2:24) to describe two persons in one flesh.  Further, it is used in a collective sense, like one cluster of grapes rather than in an absolute sense as in Numbers 13:23 when the spies brought back a single cluster of grapes.  Furthermore, the oneness of God is implied in those Old Testament passages that declare that there is no other God besides Yahweh, the God of Israel.

Other verses with the same theme:

To you it was shown that you might know that the LORD, He is God; there is no other besides Him.  Deuteronomy 4:35

I am God, and there is no other; I am God, and there is no one like Me.  Isaiah 46:9

‘You are My witnesses,’ declares the LORD, ‘And My servant whom I have chosen, In order that you may know and believe Me, And understand that I am He.  Before Me there was no God formed, And there will be none after Me.’  Isaiah 43:10

Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one.  For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, yet for us there is but one God, the Father, from whom are all things, and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.  1 Corinthians 8:4-6

There is one body and one Spirit, just as also you were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is over all and through all and in all.  Ephesians 4:4-6

You believe that God is one.  You do well; the demons also believe, and shudder.  James 2:19

For there is one God and one mediator between God and men, the man Christ Jesus.  1 Timothy 2:5

 

Next time we’ll conclude our series on The Trinity.

 

Doug

7 – The Doctrine of the Trinity (Each Person is Fully God)

7 – The Doctrine of the Trinity (Each Person is Fully God)

Yesterday, we talked about God, the Holy Spirit, is Distinguished from God (the Father).  Today, we’ll look at Each Person is Fully God.

Each Person is Fully God

Certainly God the Father is fully God.  “This is evident from the first verse of the Bible, where God created the heaven and the earth.  It is evident through the Old and New Testaments, where God the Father is clearly viewed as sovereign Lord over all and where Jesus prays to his Father in heaven” Wayne Grudem, Systematic Theology, p. 233.

 

Certainly Jesus is fully God.  We can see from John 20:28, the deity of Christ, where Thomas refers to Jesus as, “My Lord and my God!”  How would you answer the skeptic who says – Thomas thought Jesus was God/deity but Jesus isn’t speaking here.  (And, Thomas got carried away.)

 

One passage that is a particular favorite is Hebrews 1:3:  “The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word.”  Notice that Christ is the “exact representation,” the exact duplicate of the being of God.  So, “God the Son exactly duplicates the being and nature of God the Father in every way:  whatever attributes or power God the Father has, God the Son has them as well” Wayne Grudem, Systematic Theology, p. 236.

 

See also the famous Christmas passage from Isaiah 9:6.  We often miss this in the Christmas story about the cute, little baby, born of Mary.  We may inherently know of the virgin birth of this baby, born in a lowly manger, but we often forget that this baby was Deity!

 

For to us a child is born, to us a son is given, and the government will be on his shoulders.  And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.

 

He will be called Mighty God!

 

Another quick point, often overlooked when discussing the Trinity is Exodus 3:1-7a where God appeared to Moses in the burning bush as THE angel of the LORD (See also Genesis 16:13, Exodus 23:20-22, Numbers 22:35-38, Jeremiah 2:1-2, 6:11-14).  Virtually all would agree that Moses saw God, Deity, in the burning bush, but a study of the phrase, the angel of the LORD, will cause one to understand that the angel of the LORD is Jesus.

 

“Many understand the angel of the Lord as a true theophany” Walter A. Elwell, Ed., Evangelical Dictionary of Theology, Second Edition, p. 62.  Meaning “A theological term used to refer to either a visible or auditory manifestation of God” Ibid., p. 1190.

 

Similarly, “the house of David is seen as a reference to Jesus” The Biblical Illustrator, Copyright © 2002, AGES and Biblesoft, Inc.

 

On that day the LORD will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the Angel of the LORD going before them.  On that day I will set out to destroy all the nations that attack Jerusalem.  And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication.  They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.  Zechariah 12:8-10

 

Again, see from John 1:1-2, indicating that the Word, that is, Jesus is in fact deity.

 

In the beginning was the Word, and the Word was with God, and the Word was God.  He was with God in the beginning.

 

Certainly the Holy Spirit is fully God.  Matthew 28:19 (“baptizing them in the name of the Father and of the Son and of the Holy Spirit”) shows the Holy Spirit as having equality with the Deity of the Father and the Son.

 

Another particularly good passage:

 

Then Peter said, ‘Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land?  Didn’t it belong to you before it was sold?  And after it was sold, wasn’t the money at your disposal?  What made you think of doing such a thing?  You have not lied to men but to God.’

 

Note particularly that lying to the Holy Spirit IS lying to GOD!

 

See also Psalm 139:7-8, 1 Corinthians 2:10-11, John 3:5-7.

 

We’ll look at “He is One God” tomorrow.

 

Doug

 

6 – The Doctrine of the Trinity (God, the Holy Spirit, is Distinguished from God (the Father))

6 – The Doctrine of the Trinity (God, the Holy Spirit, is Distinguished from God (the Father))

Yesterday, we talked about God is Three Persons.  Today, we’ll look at God, the Holy Spirit, is Distinguished from God (the Father). 

God, the Holy Spirit, is Distinguished from God (the Father)

In Isaiah 63:10, the people rebelled and grieved the Holy Spirit:  “Yet they rebelled and grieved his Holy Spirit.  So he turned and became their enemy and he himself fought against them.”  (This rebellion caused God the Father to chasten them, thus indicating the Holy Spirit is a distinct person from the Father.)

Romans 8:27:  “And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God’s will.  (In this passage the “he who searches our hearts” is surely the Father.  So the Father, as a separate person, “knows the mind of the Spirit.”  This is so because the Holy Spirit intercedes on our behalf to the Father, indicating that the Holy Spirit is separate from the Father.)

In Psalm 110:1, (cited by Jesus in Matthew 22:41-46) David demonstrates there is a distinction of Persons between “LORD,” the one speaking, and the one addressed called by David, “my Lord.”  David was indicating the Messiah was no ordinary king, but his own Lord, Adoni (my Lord), one who was God Himself.  So God the first Person addresses God the second Person.  This is precisely Peter’s point when He quotes this Psalm to show the resurrection of the Messiah was anticipated in the Old Testament.

The Lord is distinguished from the Lord in Hosea 1:6-7.  The one speaking here is Yahweh, the Lord, yet, note the statement in verse 7, “I will have compassion . . . and deliver them by the Lord their God.”

The Spirit is distinguished from the Lord in a number of passages (Isaiah 48:16; 59:21; 63:9-10).

In the messianic prophecy of Isaiah 7:14, God made it clear that the One who would be born of the virgin would also be Immanuel, God with us.  “Therefore the Lord himself will give you a sign:  The virgin will be with child and will give birth to a son, and will call him Immanuel.”

Two other passages which imply the Trinity are Isaiah 48:16 and 61:1.  In Isaiah 48:16 all three Persons are mentioned and yet seen as distinct from each other.  See also Genesis 22:15-16.

The Father is not the Holy Spirit and the Son is not the Holy Spirit.  Also Matthew 28:19 and John 16:7.

We’ll look at “Each Person is Fully God” tomorrow.

Doug

5 – The Doctrine of the Trinity (God is Three Persons)

5 – The Doctrine of the Trinity (God is Three Persons)

Yesterday, we talked about avoidances in dealing with the Trinity.  Today, we’ll look at God is Three Persons.

God is Three Persons

“The fact that God is three persons means that the Father is not the Son; they are distinct persons.  It also means that the Father is not the Holy Spirit, but that they are distinct persons.  And it means that the Son is not the Holy Spirit” Wayne Grudem, Systematic Theology, p. 231.

There are many instances where God uses the plural pronoun to describe Himself.

Genesis 1:26 uses the plural verb (“let us”) and the plural pronoun (“our”) to reveal the Trinity.  Though some suggest that this form of plurals suggest a form of speech used for majesty – i.e. Where a king would say “We are pleased . . . “ or “We grant your request” – “However, in the Old Testament Hebrew there are no other examples of a monarch using plural verbs or plural pronouns of himself in such a ‘plural of majesty,’ so this suggestion has no evidence to support it” Wayne Grudem, Systematic Theology, p. 227.

Though there is some suggestion that God was speaking to angels in Genesis 1:26, theologians are fairly uniform in pointing out that “angels did not participate in the creation of man nor was man created in the image and likeness of angels, so this suggestion is not convincing” Wayne Grudem, Systematic Theology, p. 227.

And the LORD God said, ‘The man has now become like one of us, knowing good and evil.  Genesis 3:22

Come, let us go down and confuse their language so they will not understand each other.  Genesis 11:7

Then I heard the voice of the Lord saying, “Whom shall I send?  And who will go for us?”  Isaiah 6:8

For to us a child is born, to us a son is given, and the government will be on his shoulders.  And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace.  Isaiah 9:6

The threeness of God is seen in the baptism of Christ in Matthew 3:16-17, where all three members of the Godhead are present, together.

As soon as Jesus was baptized, he went up out of the water.  At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him.  And a voice from heaven said, “This is my Son, whom I love; with him I am well pleased.”

It is also seen in the baptism formula:

Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.  And surely I am with you always, to the very end of the age.  Matthew 28:19-20

Note particularly “NAME,” singular, indicating that the three names, Father, Son and Holy Spirit are viewed as one.

One of the best passages to see the Trinity is John 1.

 

In the beginning was the Word, and the Word was with God, and the Word was God.  He was with God in the beginning.  John 1:1-2

 

The Word became flesh and made his dwelling among us.  We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.  John 1:14

 

“In the beginning” refers us to Genesis 1:1; that is, creation.  At the genesis, or creation, the Word was.  The Word already was.  Since John 1:14 reveals to us that the Word is Jesus (for He became flesh and lived among us and He came from the Father), the Word (Jesus), then, already was, at the time of creation.  Therefore, Jesus is eternal, co-existent with God the Father.

The Word is with God the Father.  Jesus, is clearly a separate person from God the Father since we are told in verse 1 that the Word was with Ho Theos.  To be with another person is to be a separate person.  It is important next to note that Theos means Deity/God.  It is also important to note that the definite article, Ho, is used with Theos, thus emphasizing the identity and person of that who follows, i.e., God the Father.  No one would doubt that HO THEOS is God=Deity=Father.  Therefore, Jesus was with the Deity, God, the Father.

And the Word was God.  In this phrase, the Word is designated “Ho Logos,” so we understand again that the definite article emphasizes the identity and person of the Word.  We have already determined the Word to be Jesus, the Son.  The next step is to note that the identity and person of Jesus, the Son, was not only with God, Ho Logos was God.  Note that, in this phrase, God is not Ho Theos, but rather simply, Theos.  The absence of the definite article emphasizes the essence of God, therefore His Deity.  We can properly translate the identity and person of the word, as Jesus, the Son, who was not only with Deity, God the Father, but Ho Logos (Jesus) IS Deity” (adapted from Dr. Brad McCoy, Lecture on The Trinity, Christian Theology I, Messiah! Evangelical Seminary, Electronic Media, November 2004).

The following are other verses, important to revealing the Trinity, specifically the threeness of God:

My dear children, I write this to you so that you will not sin.  But if anybody does sin, we have one who speaks to the Father in our defense – Jesus Christ, the Righteous One.  1 John 2:1  (Here, Jesus acting as an advocate or intercessor, speaks to and is separate from the Father.) 

 

Therefore he is able to save completely those who come to God thrugh him, because he always lives to intercede for them.  Hebrews 7:25  (Again, Jesus, being able to save completely, comes to God the Father, an indication of more than one person in the Godhead.  To be an advocate for, to intercede for, one must be a separate person.  The Father is not the Son and the Son is not the Father.)

 

But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.  John 14:26  (In this passage, the Son states that the Father will send the Holy Spirit.)

 

But about the Son he says, ‘Your throne, O God, will last forever and ever, and righteousness will be the scepter of your kingdom.  You have loved righteousness and hated wickedness; therefore God, your God has set you above your companions by anointing you with the oil of joy.”  Hebrews 1:8-9

 

Psalm 110:1 is the same as Jesus concludes in Matthew 22:41-46.  Here David was convinced of the plurality of persons in one God.

The LORD says to my Lord:  ‘Sit at my right hand until I make your enemies a footstool for your feet.” 

We’ll look at God, the Holy Spirit, is distinguished from God (the Father) tomorrow.

Doug

4 – The Doctrine of the Trinity (Avoidances in Dealing with the Trinity)

4 – The Doctrine of the Trinity (Avoidances in Dealing with the Trinity)

             Yesterday, we talked about the distinctions in the Trinity.  Today, we’ll look at Avoidances in Dealing with the Trinity.

Avoidances in Dealing with the Trinity

There are a number of concepts that must be avoided when dealing with the Trinity:

1.      Unitarianism.  This view teaches that God is one, but does not accept that Jesus and the Holy Spirit are separate persons who are also deity.

2.      Polytheism.  This view does not accept the oneness of the Father, the Son and the Holy Spirit, but emphasizes that all three are Gods, but are separate.

3.      Modalism or Sabellianism.  This view affirms that there is one God, but manifests Himself in three different forms or modes:  Father, Son, and Holy Spirit.  So depending on which hat God happens to wear, that is the mode He is in.  If God dies on the cross, He is Jesus, the Son.  If He displays grace, He is God, the Father.  If He moves about us as a wind or breath, and indwells us, He is God, the Holy Spirit.

4.      Tri-Theism.  This view teaches that there are three Gods who are sometimes related, but only in a loose association.  This approach artificially separates Biblical oneness of God and the threeness of God.

5.      Arianism.  This view teaches “that God the Son was at one point created by God the Father, and that before that time the Son did not exist, nor did the Holy Spirit, but the Father only” (Wayne Grudem, Systematic Theology, 243).  Therefore, this view teaches that Jesus is not deity.  “The result was ultimately Arianism which denied the deity of Christ.  Arius taught that only God was the uncreated One; because Christ was begotten of the Father it meant Christ was created by the Father.  Arius believed there was a time when Christ did not exist.  Arius and his teaching was condemned at the Council of Nicea in A.D. 325” (Paul Enns, The Moody Handbook of Theology, Moody Press, p. 199).

6.      Subordinationism.  This view affirms that the Son was of the same nature as the Father, but was inferior or subordinate in being to the Father” (Wayne Grudem, Systematic Theology, 245).

7.      Adoptionism.  This view teaches “that Jesus lived as an ordinary man until His baptism, but then God ‘adopted’ Jesus as His ‘Son’ and conferred on Him supernatural powers” (Wayne Grudem, Systematic Theology, 245).

 

Of these seven views, only Modalism and Tri-Theism come close to true Trinitarianism.  The point of commenting on all of these views is to say that if one denies the Trinity, he denies the full deity of Christ.  If one denies the full deity of Christ, he denies the Trinity.

 

Since Modalism denies that God is three distinct person, it denies the full deity of Christ, opting instead that Christ is not fully God, but rather God wearing the “hat” of Christ, or otherwise operating in the “mode” of Christ.  Trinitarianism says that God is one, but yet still three persons – all fully God, not God the Father merely acting as Christ.

 

Tri-Theism sees one set of Gods.  Father, Son and Holy Spirit, but does not recognize the deity of Christ as separate and distinct from the deity of God the Father or the deity of God the Holy Spirit.  In general, it denies that there is only one God.

We’ll look at God in Three Persons as the Trinity tomorrow.

 

 

 

               

 

 

 

 

 

 

3 – The Doctrine of the Trinity

3 – The Doctrine of the Trinity

             Yesterday, we talked about the definition of the term “Trinity.”  Today, we’ll look at the distinctions in the Trinity.

Distinctions in the Trinity

             The New Bible Dictionary (R.A. Finlayson, “Trinity,” The New Bible Dictionary, Eerdmans, p. 1300) summarizes certain recognizable distinctions in the Trinity.

 

a.      Unity in diversity

In most formularies the doctrine is stated by saying that God is One in his essential being, but that in his being there are three Persons yet so as not to form separate and distinct individuals.  There are three modes or forms in which the divine essence exists.  ‘Person’ is, however, an imperfect expression of the truth inasmuch as the term denotes to us a separate rational and moral individual.  But in the being of God there are not three individuals, but three personal self-distinctions within the one divine essence.  Then again, personality in man implies independence of will, actions and feelings leading to behavior peculiar to the person.  This cannot be thought of in connection with the Trinity.  Each Person is self-conscious and self-directing, yet never acting independently or in opposition.  When we say that God is a Unity we mean that, though God is in himself a threefold centre of life, his life is not split into three.  He is one in essence, in personality and in will.  When we say that God is a Trinity in Unity, we mean that there is a unity in diversity, and that the diversity manifests itself in Persons, in characteristics and in operations.

b.      Equality in dignity

There is perfect equality in nature, honour and dignity between the persons.  Fatherhood belongs to the very essence of the first Person and it was so from all eternity.  It is a personal property of God ‘from whom every family in heaven and on earth is named’ (Eph. 3:15).  The Son is called the ‘only begotten’ perhaps to suggest uniqueness rather than derivation.  Christ always claimed for himself a unique relationship to God as Father, and the Jews who listened to him apparently had no illusions about his claims.  Indeed they sought to kill him because he ‘called God his own Father, making himself equal with God’ (Jn. 5:18).  The Spirit is revealed as the One who alone knows the depths of God’s nature:  ‘For the Spirit searches everything, even the depths of God . . . No one comprehends the thoughts of God except the Spirit of God’ (1 Cor. 2:10f.).  This is saying that the Spirit is ‘just God himself in the innermost essence of his being.’  This puts the seal of NT teaching upon the doctrine of the equality of the three Persons.

c.      Diversity in operation

In the functions ascribed to each of the Persons in the Godhead, especially in man’s redemption, it is clear that a certain degree of subordination is involved (in relation, though not in nature); the Father first, the Son second, the Spirit third.  The Father works through the Son by the Spirit.  Thus Christ can say:  ‘My Father is greater than I.’  As the Son is sent by the Father, so the Spirit is sent by the Son.  As it was the Son’s office to reveal the Father, so it is the Spirit’s office to reveal the Son, as Christ testified:  ‘He will glorify me, for he will take what is mine and declare it to you’ (Jn. 16:14).

 

It has to be recognized that the doctrine arose as the spontaneous expression of the Christian experience.  The early Christians knew themselves to be reconciled to God the Father, and that the reconciliation was secured for them by the atoning work of the Son, and that it was mediated to them as an experience by the Holy Spirit.  Thus the Trinity was to them a fact that before it became a doctrine, but in order to preserve it in the creedal faith of the church the doctrine had to be formulated.

 

We’ll look at Avoidances in Dealing with the Trinity tomorrow.

 

Doug

 

2 – The Doctrine of the Trinity

2 – The Doctrine of the Trinity

       Yesterday, we talked about the surrounding circumstances and their relevance to the word “Trinity” in Biblical context.  Today, we’ll delve further into this important doctrine of the faith.

Definition of the Term

       First, let’s look at defining the term and then we can see if the Bible disclosed the truth of this doctrine to us.  “Although the term trinity is not a biblical word, as such, Christian theology has used it to designate the threefold manifestation of the one God as Father, Son, and Holy Spirit.”  Walter A. Elwell, Ed., Evangelical Dictionary of Theology, Second Edition, (Grand Rapids, MI:  Baker Academic, A Division of Baker Book House Co. 2001), 502.

       As Ryrie writes:

Trinity is, of course, not a biblical word.  Neither are triunity, trine, trinal, subsistence, nor essence.  Yet we employ them, and often helpfully, in trying to express this doctrine which is so fraught with difficulties.  Furthermore, this is a doctrine which in the New Testament is not explicit even though it is often said that it is implicit in the Old and explicit in the New.  But explicit means “characterized by full, clear expression,” an adjective hard to apply to this doctrine.  Nevertheless, the doctrine grows out of the Scriptures, so it is a biblical teaching.  Charles C. Ryrie, Basic Theology, Victor Books, Wheaton, IL, 1987, electronic media.

The Bible teaches that in the Godhead, there are three distinct and individual persons – Father, Son and Holy Spirit – a Trinity.  But in a mystical and supernatural way the three are united in one a Triunity.  Charles R. Swindoll and Roy B. Zuck, General Editors, Understanding Christian Theology, (Nashville, TN:  Thomas Nelson Publishers, 2003), 201.

       It is important to point out at the start that the idea of the Trinity or as I prefer, Triunity – that God is three distinct persons, that each divine person is fully God and that God is one – is beyond the realm of human understanding.  It is a mystery, understood only when one contemplates the spiritual attributes of God.

No man can fully explain the Trinity, though in every age scholars have propounded theories and advanced hypotheses to explore this mysterious Biblical teaching.  But despite the worthy efforts of these scholars, the Trinity is still largely incomprehensible to the mind of man.

 

Perhaps the chief reason for this is that the Trinity is a-logical, or beyond logic.  It, therefore, cannot be made subject to human reason or logic.  Because of this, opponents of the doctrine argue that the idea of the Trinity must be rejected as untenable.  Such thinking, however, makes man’s corrupted human reason the sole criterion for determining the truth of divine revelation.  Walter Martin, Essential Christianity, Vision House, Santa Ana, 1975, p. 21

       Should the notion that this doctrine might be a mystery be a problem with the believer?  Of course not!  In fact it should be an encouragement that solidifies one’s concept of God.  After all, “For my thoughts are not your thoughts, neither are your ways my ways,” declares the LORD.  “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.”  Isaiah 55:8-9

       A small child can know Christ as Savior, and trust in Him explicitly, but the most keen minds in the world can only contemplate the depths of mystery of our God until He is seen face to face.

       The doctrine of the Trinity is that (1) God is THREE persons, that (2) EACH person is FULLY God, and that (3) there is only ONE God.  (Wayne Grudem, Systematic Theology, (Grand Rapids, MI:  Intervarsity Press, Great Britain and Zondervan Publishing House 2000), 226, 231.)  So there is a ONENESS of God in THREE persons AND there is ONENESS of God and a THREENESS of God.

       More on the Distinctions in the Trinity tomorrow.

Doug

 

 

1 - The Doctrine of the Trinity

The Doctrine of the Trinity

Does the Bible evidence support for the doctrine of the Trinity and the criticisms thereof? 

This issue is difficult, at first glance, to grasp, but nonetheless, the Trinitarian nature of God is crucial to the doctrine of God.  Perhaps the first criticism of this doctrine is that the word “trinity,” or a derivation thereof, is not found in the Bible.  This criticism is, of course, true, but the premise is false.  By saying that the word “trinity” is not in the Bible, one apparently intends the conclusion that the doctrine is therefore false.  The more appropriate conclusion is whether the doctrine can be true, even though the word “trinity” is not in the Bible.  The answer to that question is unequivocally, “yes!”

Sometimes it is good form to answer a question with a question.  If the doctrine is apparent in Scripture, is that doctrine valid notwithstanding the fact that the word that is used to describe it is not in the Bible?  For example, an evangelical Christian would believe in omnipresence (always present, everywhere within time and space at the same point in time and space – God’s presence is not limited by time and space), omnipotence (all-powerful – God’s power is not limited by time and space), inerrancy of Scripture (the Bible is without error in all it affirms), inspiration of Scripture (the unique working of the Holy Spirit in the lives of the human authors of the Biblical canon is the exact message God desired to be written, without dictation), etc., even though these and a host of other perfectly valid doctrines or truths are not specifically named.

Even one who does not accept the inerrancy, inspiration and infallibility of the Scripture, would believe other concepts, not because the concept is concrete, but because it is apparent in life and the world around us.

There is an old trial attorney story to illustrate the importance of not hanging one’s hat on certain concrete principles.  The phrase “beyond a reasonable doubt” sets forth the standard of proof in a criminal trial.  One can only be guilty if the jury believes that the prosecution has presented its case in such a manner that guilt is apparent “beyond a reasonable doubt.”  Not a “shadow of a doubt” or “just a little doubt,” but beyond a reasonable doubt.

A defense attorney will begin early on in a criminal trial, educating the jury regarding this principle, intending that in deliberation, jurors might think that the defendant could have committed the particular crime, but there is still a reasonable doubt, therefore the defendant is not guilty.

There was a particular murder case that was especially difficult because the body of the alleged victim had never been found.  In his summation to the jury, the defendant’s counsel reminded the jury of this burden of proof.  Then this attorney said, in a bold and brash manner, “I will now prove to you that you have reasonable doubt and you cannot convict my client.  In ten seconds, the alleged victim of this supposed murder will walk through those doors into this courtroom!”  A hush came over the room as the attorney slowly counted down.  Ten, nine, eight, . . . three, two, one.  All of the jurors stared intently at the doors to the court room, but no one entered.

The attorney then stated, “If you looked at that door, you had reasonable doubt.  And, if you have reasonable doubt, you cannot convict!”  Believing that he had won the day, he sat down.

To this attorney’s surprise, his client was convicted.  Later, he talked with the jurors and asked how they could find his client guilty.  One juror responded, “It is true that we all looked at the doors.  In fact, everyone in the courtroom looked at the doors – with one exception – your client!  We concluded that the defendant did not look at the doors because he KNEW  the victim would not come in!”

There was no body and they all looked at the door, but it was the surrounding circumstances that led this jury to conclude that a murder by this defendant had, in fact, taken place.

So it is here.  The word “Trinity” is not found in the Bible, but it is found from the surrounding circumstances – within the clear understanding of what the Bible says!

More on this tomorrow.

Doug

2 – Systematic Theology – Types

2 – Systematic Theology – Types

{Much of the following information regarding terms, definitions and methodology is taken from Systematic Theology by Wayne Grudem, Christian Theology, Second Edition, by Millard J. Erickson, Understanding Christian Theology, Charles R. Swindoll and Roy B. Zuck, General Editors and The Evangelical Dictionary of Theology, Second Edition edited by Walter A. Elwell.}

“Theology” comes from a combination of two Greek words, theos – meaning God – and logos – meaning reason or speech – as in a discourse.  Some have defined theology, then, as a rational reflection on God.  There are, however, different types of theology.

Erickson talks about a theological map to look at the senses of theology.  For instance, he uses
Theological Studies as the main category of one type of theology – Christian Theology.  Here is an outline of what Erickson sees:

Theological Studies

1.    Biblical Studies

2.    Historical Studies

3.    Doctrinal Studies

4.    Practical Studies

Then, under Doctrinal Studies, he lists:

         3.  Doctrinal Studies

              a.   Biblical Theology

     b.   Historical Theology

     c.   Systematic Theology

     d.   Philosophical Theology

Then, under Systematic Theology, he lists, as various doctrines:

              c.   Systematic Theology

                  i.     Scripture

                  ii.    God

                  iii.   Man

                  iv.   Sin

                  v.    Christ

                  vi.   Salvation

                  vii.  Church

                  viii. Last Things

The goal of ST is biblical theology – pure biblical theology.  The basis of ST, is (1) That God exists, (2) God has revealed Himself in the Bible (Special Revelation), (3) This special revelation must be investigated in order to determine what God has revealed.

I generally follow Grudem’s approach:  that ST is “any study that answers the question:  What does the Bible teach us about any given topic.  His assumptions are (1) that the Bible is true and that it is, in fact, our only absolute standard of truth; (2) that the God who is spoken of in the Bible exists, and that He is who the Bible says He is:  the Creator of heaven and earth and all things in them.

Study ST with prayer, humility, reason, with help from others and by looking at all relevant passages of Scripture, and with rejoicing and praise.

Next we’ll look at the Doctrine of the Trinity.

Doug

1 - Systematic Theology - Prelude

1 – Systematic Theology – Prelude

{Much of the following information regarding terms, definitions and methodology is taken from Systematic Theology by Wayne Grudem, Christian Theology, Second Edition, by Millard J. Erickson, Understanding Christian Theology, Charles R. Swindoll and Roy B. Zuck, General Editors and The Evangelical Dictionary of Theology, Second Edition edited by Walter A. Elwell.}

In the first seminary classes, I was most impressed and enthralled by the words, “Systematic Theology.”  I still am.  I felt much the same about the legal terminology when starting law school, but most of that has lost its luster.  The point is, that each profession carries with it, its own terminology so it is always good to begin a topic with a search for its very basic meaning.

The word, “theology,” causes many people to mentally check out.  Many Christians, as earnest as they may be, seem almost repulsed by the thought of theology and doctrine – maybe just scared.  This attitude is unfortunate, since theology is a studied, discourse of and concerning God.  Why would a believer NOT want to study and know about God?

The thought of “theology” also seems to cause some to say something like, “I’ve been a Christian for a long time; served in the church, taught Bible classes, listened to sermons.  So, obviously I know theology.”  Well, a funny thing happened between the day before my first seminary class (Systematic Theology - ST) started and immediately after that first seminary class.  I quickly discovered that what I thought I knew, I really didn’t know.  A whole new world began to open up to me.  The more I studied, the more I learned.  The more I learned, the more I studied.  The more I studied and learned, the more I knew I didn’t know.  The more I realized I didn’t know, the more relentless I became toward learning.  Of course, you shouldn’t merely be seeking learning for learning’s sake, but rather the quest should be to seek and desire to know and love God more.

So, now we embark on another great adventure.  I don’t plan to just plow through my ST books for now and forever on this blog, but I do want to look at various theological and doctrinal topics.  I’m sure from time to time we’ll look at other things as well.

I also take requests, so if you want to see something on this blog, feel free to say.  I continue to enjoy research and study.

Doug