The Sources of Christian Theology - Essay Example

The sources of Christian theology and the relationship between Systematic theology and Biblical theology Discuss the definition and the sources of Christian theology and the ways in which Systematic theology related to Biblical theology and Christian ethics? Introduction Theology is defined as the science/study of God and his relations and interactions with humans and other members of the created world, which are his creation. This definition is in line with the definition drawn from the Greek language. The term ‘theology’ can be split into two words: namely, Theos and logos. The two words combine to form the word theology. The primary meanings of the two words are a ‘discourse about God , who is the central piece in the study of religion. The relationship between the concept of religion and theology: religion refers to the knowledge of man about the supernatural, who is the creator, and this belief is fundamentally integrated into man’s constitution that, he is religious in every aspect (McGrath, 2011, pp. 21). Theology refers to the intellectual circle of religious constructs and observance. Religion refers to the spiritual experience of man and theology is the explanation or the rationale behind the experience (Gonzalez and Perez, 2002, pp. 89). Religion and theology are related in the same ways that astronomy is related to heavenly bodies, the human body and physiology and the earth and geology. In a similar manner, to the way the earth and the stars existed before humans had formulated knowledge and study about them, so were men intrinsically religious, prior to their formulation of theology (McGrath, 2001, pp. 12). Humans are instinctively religious, even without the need for reasoning religious issues out. It is not Christianity alone, but all other religions have their own theology. In the case of traditional religious systems, theology refers to the reasons underlying the religious actions of the fetish worshiper, irrespective of the fact that the actions may be crude (Gonzalez and Perez, 2002, pp. 90). This line of though demonstrates the intellectual aspect of the religious inclination of humans, irrespective of whether their theological practices are traditional or modern in nature. The major divisions of theological science include the exegetical, historical, the systematic and the practical divisions. Definition of Christian theology Christian theology refers to the study that seeks to develop a coherent framework of Christian faith and practice. The constructs of Christian theology are primarily grounded on the writings of the bible teachings contained in the new and the Old Testament, together with traditional beliefs and the practices of the Old Testament (Gonzalez and Perez, 2002, pp. 18-19). Christian theologians use the rational analysis of bible teachings, biblical exogenesis, and logical arguments when exploring, clarifying, comprehending, critiquing, explicating, promoting or defending Christianity (McGrath, 2001, pp. 16). Theology is undertaken to allow theologians to comprehend Christian doctrines, in comparing Christianity to other religious traditions, whenever they are defending Christian teachings against criticism or objections. Theology, also, facilitates reformations in the church and aids the propagation of Christianity. In undertaking these different roles, Christian theologians draw from Christian religious resources to address pressing needs or situations, among other reasons. Christian theology seeped into the larger part of western culture, particularly during pre-modern Europe (Placher, 1983, pp. 291). Drawing from the tenets of Christian religion, systematic theology is the discipline formulated under Christian theology, to impose order, ration and coherence in the accounts of Christian beliefs and the corresponding religion. Systematic theology draws from the bible and other sacred teaching used as the reference in Christianity, while at the same time, investigating the development of the doctrines of Christianity throughout history, especially about philosophical development (Gonzalez and Perez, 2002, pp. 163). Intrinsic to the systematization of theological thought, there is the formulation of methods that can be applied broadly and to specific contexts. The areas examined under systematic theology include theology proper (God), the nature of God, the trinity among believers of the trinity, biblical hermeneutics, revelation, divine providence, creation, anthropology, theodicy, Christology, hamartiology, soteriology, pneumatology and ecclesiology. Other topics examined under systematic theology include spirituality and mysticism; missiology, eschatology, sacramental theology, the afterlife, moral theology, and the Christian interpretation of other religious philosophies and systems. The Sources of Christian Theology The circles and the materials from which Christian theology is derived from and based upon are numerous and distinctive from one another, though dependent on one another in some cases. God, as an identity, is the main source of theology, in a similar manner as the earth is the main source of the facts that comprise geology (Allaby, 2013, pp. 393). The principal sources of Christian theology are revelation and nature; revelation is an instantaneous well for theological truths and nature is a mediated source. Nature as a source of Theology As a source of Christian theology, nature refers to the creation of God in its widest coverage. Humans learn about their God from the natural world and all that it contains, but also from the spiritual construct of man, as it is known from the moral and the mental nature of man (Gonzalez and Perez, 2002, pp. 112). Through man, who is created according to the image of God, much can be learnt about God. A lot can also be learnt about God, from the makeup and the composition of the lower forms of creation. The spiritual truth recounted from nature covers the objective understanding of man, the spiritual truths that are established intuitively, the logical reasoning processes, and the moral nature. The nature of God is comprehensible from his works, in a similar way as the character of a person can be seen from his works. Nature as a source of Christian theology is mentioned in the bible; where there is the insistence that “the heavens declare the glory of God; and the firmament sheweth his handy work (Psalms 19:1 KJV). The inspired writings of bible authors emphasize the fact that nature is a source that teaches men about God and his nature (Gonzalez and Perez, 2002, pp. 109). Revelation as a source of Christian theology Irrespective of the manifestation of God and religion through nature, the truth learnt is deficient to allow humans to serve him in an acceptable manner. To fill that gap, God’s manifestation is complemented by the immediate, supernatural revelation, which tells what is beyond the knowledge collected from the natural world. The life beyond the natural is universally an intuition of man, but due to the insufficiency of his experience about God and religion, Christian scriptures come in to give the answers (Gonzalez and Perez, 2002, pp. 178). This divine revelation, which is merged with the intuitive understanding of man, forms the main source of theology. Revelation is also not limited to the teachings of the bible, as God has revealed certain truths to men directly, before and after the bible was authored. This revelation is crucial in some cases, despite not being a valuable theological resource, especially in the cases where it does not harmonize with scriptural teachings. Other sources of Christian Theology Catholic traditions The Roman Catholics regard their doctrines and traditions, which derive their significance from the Council of Trent, as equals to other authorities on Christian theology, including the scriptures. During the time of the apostles, religious leaders could command such authority, but due to the corruption of church traditions, the doctrines should not be considered authoritative enough to command following as the scriptures. This position leads to the questions of, whether the decrees of Christian groups or individuals as the Pope can give a proper authority on theology. Societal and church traditions In many cases, the teachings of the church and society influence believers’ experience and their interpretation of faith, partly, because Christians have existed in groups since their history. Further, all groups identify with the history of their respective community. The history of different communities shapes the thinking and the behavioural patterns of Christian theological groupings. Some churches, for example, the Roman Catholic Church assign more importance to the place of church traditions, irrespective of the fact that almost all groups are indebted to social and religious traditions. For instance, almost all churches regard the ecumenical creeds authoritative (McGrath, 2011, pp. 163). However, during the time of Christmas, Christian groups and churches sing about a Christ who is good and who was begotten on that given date. In the observance of such a ceremony, these Christian churches and groups are usually reciting creedal language and not scriptural teachings, which demonstrates that tradition and its vocabulary is a major source of theological truth. Theological mysticism Mysticism is another source that claims authority, beyond that held by revelation and nature. In regard to the relationship between mysticism and theology, its followers claim that revelations are delivered directly from God, to some people. It is doubtless that the scriptures and other Christian teachings acknowledge the opportunity for higher communication between humans and God. Further, it is important to note that there is true mysticism, which helps in the illumination of scriptural and other Christian teachings, offering experimental spiritual truth. However, there are questions as to whether this source can equal the scriptures; it is ordinarily an illumination of what is revealed through the scriptures. There is also false mysticism, which claims that it can increase the information offered through scriptures, and in many cases, such claims are rejected due to their non-factual nature. Experience This resource is informed by the fact that Christians should not engage in theology, while remaining ignorant about the things taking place within the world around them. This fact holds true, considering that people live real lives within society, and in the process gain real experiences, which inform their practice of religion and their general outlook in society. For example, through the experiences of living within a society, Christians engage with the experiences of the persecuted and the impoverished, among other groups that may not have been adequately covered in the scriptures. The experiences of people, groups and the church, within different societies increase the coverage of the affairs of the church as well as those of people’s personal lives. The theologian plays the role of incorporating the experiences of groups and others in theological perspectives, as well as the change of theological constructs. Rationalism This source of theology is the direct opposite of mysticism; its followers do not recognise the realities of receiving messages from God, like those of mysticism. This resource, in its broadest sense plays an important role in appropriating the facts derived from revelation. However, this tendency is ungrounded and wrong in its very nature, because it streamlines theology into that, which humans can conceive through their minds. The human reasoning capacity is narrow in nature, and that makes this source unreliable as an ultimate source of spiritual knowledge and truth, mainly because its application is known to exclude some scriptural truths. Rationalism excludes and eliminates the scriptural truths that do not agree with the conclusions made through reason. The relationship between Systematic theology and Biblical theology and Christian ethics In developing the standards for ethics and the relationship between ethics and the circumstances in question, ethicists have developed answers and standards about what is moral. Some of them have emphasized that the importance of ethics is highlighting the demands of the law and promoting the obedience of law; this is the deontological outlook of ethics (Pettegrew, 2000, pp. 139). Others have emphasized that the role of ethics is to promote the realization of social good, and the important areas covered by the generality of human good include happiness and the pleasure of the highest number. This group identifies with the teleological interpretation of ethics. Religious groups and people emphasize that ethics is the study of the life that conforms to the values of a godly life and the will of God (Pettegrew, 2000, pp. 141). The emphasis of the Christian group is that values should increase the development of human behaviour to that, which is pleasant to God and fulfilling to human nature. However, the explanation of the Christian group raises questions as to what approach can be used to distinguish what pleases God. More importantly, it is important to note that even Christians, who proclaim that the bible is their principle source of values, are likely to formulate a variety of ethical positions and systems from the bible. The differences between the different groups that have defined ethics and its importance in society, as well as the differences between the groups that refers to the bible shows that more needs to be done, in establishing what is right (Mead, 2007, pp. 3). For that reason, this paper will insist that all Christians should read the bible more deeply, so that they can understand the systematic theological model that can offer a foundation to guide decision-making, ethical standards and manners of living. The Dilemmas in the way of establishing the best medium of measuring ethics demonstrates the relationship between Christian theology and systematic theology. The evidence of the relationship includes the dilemma of postmodernism. This dilemma is in line with the message communicated through Psalms 11 verse 3: “if the foundations be destroyed, what can the righteous do?” (KJV). Many observers, scholars and community people alike, attest to the fact that the Western world has undergone a revolutionary change from modernism, which was grounded on the renaissance, as well as, the enlightenment and moved into the times reflecting the values of postmodernism (Garcia, 1994, pp. 74). It is important to take into account that, modernism and post-modernism are both not friendly to biblical theology. However, the transition from the modern to the postmodern era challenged the mission of the church in a number of ways, which have given rise to a new faith model for the postmodern era. The fundamental changes in the outlook of the previous belief system include that, the new model disregards the existence of an absolute truth, based on the postmodern position that the truth can only be constructed. This doctrine emphasizes that the truth cannot be discovered or revealed to humans, which showcases the relationship between biblical and systematic theologies. The second stance of postmodernism, which highlights the change, is the emphasis that there is no absolute moral standard. This change from a theological model where there is an absolute moral standard, also, showcases the relationship between biblical and systematic theologies. This position is evident from the change in the views of different societies, about contentious subjects, including that of engaging in sexual activity before marriage. In particular, over the past four decades, more and more people have changed from looking at premarital sex as a social ill, into regarding it a normal part of the marriage process (Johnson, 2006, pp. 164). Another change in the views of society, which has dispelled the values of the past period, is the talk surrounding same-sex marriages, taking into account that they have been legalized; in the past, same-sex marriages were illegal and viewed like social ills. A third stance that demonstrates that there has been a change from biblical theology, partly due to the changing constructs of systematic theology is the insistence that there are no universal ethics (Geisler, 2010, pp. 77). This conceptual construct arises from, and is informed by the past changes in social values, including that there is not absolute truth or unconditional ethical standards. Taking into account that truth and morals shape ethics, many societies have changed from the view that there are universally acceptable ethics, which is the position maintained in biblical theology (Geisler, 2010, pp. 77). In applying this change to the situation of society, the change has made tolerance the supreme ethical value. The value of tolerance is also emphasized in the circles of culture, where it has been emphasized that the principle underlying cultural diversity is that of tolerating the cultural differences between different groups. The social position maintained with reference to culture is that all cultures are as good as any other, when in the real sense; the veil of tolerance conceals many of the evils that characterise the lifestyles of different cultures (Geisler, 2010, pp. 78). For example, the American society has legalized same-sex marriage, which remains illegal and an antisocial affair in many other societies (Johnson, 2006, pp. 199). Drawing from the values of social tolerance, it would be maintained that same-sex partners need to be tolerated, when in the real sense the differences cannot be accommodated within the scope of biblical theology (Johnson, 2006, pp. 199). There are other dilemmas emanating from medical, scientific and technological advances, which demonstrate the distinctions between biblical theology and systematic theology. The ethical dilemmas falling under the different categories, which expose the relationship between systematic and biblical theologies include genetic testing, genetic engineering, cloning, gene therapy; euthanasia and fatal-tissue research (Enns, 2008, pp. 24). The increasing concerns and infringement of the biblical ethics becomes evidently opposed to the ethics of a Christian guided by biblical theological values. In this case, questions about the conduct of a Christians conduct are put to the test, as it appears that the chance of developing a biblical ethical system is becoming impossible (Enns, 2008, pp. 25). Ethics according to the theology proper model (Ethics guided by God) According to biblical theology, God offers the standards for right and wrong. Through the constructs of right and wrong, ethical values are developed, which shows that God is the real source of standards and ethical values. This fundamental principle shows that the decrees of God about morality and holiness, which are called for the practice of humans is not grounded on standards beyond the constructs offered by God. This position is factual, mainly because God’s will about values is long-lasting, noting that it emanates from his nature. Taking into account that God is merciful and just, he demands the same from humanity, which emphasizes that Christians need to be holy as God. Drawing from the biblical theology on ethics, the goal of ethics is the glorification of God himself (McGrath, 1991, pp. 291). This position is evident through the decrees of different religious teachings, including the catechism, which maintains that, “man’s chief end is to glorify God and to enjoy him forever” (Presbyterian Church (USA), 2001, pp. 134). Paul, similarly, wrote to the Corinthians that, “whatever therefore ye eat, or drink, or whatsoever you do, do all to the glory of God’ (1 Corinthians 10:31 KJV). These verses and religious decrees show that according to biblical theology, that which glorified God is what can be termed as ethical and virtuous. The emphasis is that humans only glorify God, in the cases that they are doing all within the confines of his goodness, which entails knowing him in personal ways, through the facilitation of his son and partaking in his values (Mead, 2007, pp. 3). The emphasis made on the aspect of man enjoying themselves within the confines of God’s will shows that the motive underlying ethical principles should be a love for God and that offered to man within the society. Ethics from a systematic theological model The biblical emphasis of Christian theology is fundamentally different from the systematic theological outlook on ethics. The shift in the conception of ethics is different from the fact that systematic theology represents the traditional outlook of religion within the discourse of critical argument of meanings in the light of the modern-day society and events (Mead, 2007, pp. 5). The systematic approach entails the review of the ethical values of societies, through the years, incorporating new values and eliminating those that are no longer applicable to the present situation. The primary difference between the two religious systems shows that conflicts may arise from the opinion-building and the incorporation of the information drawn from another field of study (Solomon and Greene, 1999, pp. 45). For example, through the incorporation of political and biomedical ethics, the tenet of glorifying God in the practice of ethics is in some cases not taken into account. One dilemma that clearly demonstrates the relationship and the distinctions between systematic theology, ethics and biblical theology is the practice of euthanasia (Kilner, Miller and Pellegrino, 1996, pp. 7). The practice is still a major area of debate, but under biblical theology, the practice is entirely wrongful and not one that should be debated further (Kilner, Miller and Pellegrino, 1996, pp. 7). Conclusion Theology is the science of God and his interactions with people, among other members of the created world. Religion is related to theology, in that religion refers to the experience of men and the supernatural world, which is intrinsic in the nature of humans. Christian theology refers to the study of the frameworks of practice and the beliefs of Christians. It is grounded on the scriptures, together with the practices and the traditions of the church. Systematic theology is the framework developed to impose, order, ration and coherence in Christian beliefs and the observance of religious principles, through incorporating changes and the developments of social life into the context. The sources of Christian theology include nature and revelation. There are other, less accepted, sources of Christian theology and these include catholic traditions, social and church traditions, theological mysticism, the experience of humans and society and rational thought. The relationship between systematic theology and biblical theology, which is the basis of godliness-driven ethics, can be exposed from the varied definitions of ethics, including the deontological, the teleological and the Christian conception of ethics. Unfortunately, even among Christians, the boundaries of what is ethical remain questionable, irrespective of the fact that the bible expressly states what is ethical and what is not. The relationship the conception of ethics, between systematic theology and biblical theology include that the conception of ethics has been filtered through the views of society. This implies that the ethics built on biblical theology forms the foundation of that formulated under systematic theology, although some amplification or toning down may be apparent. Reference List Allaby, M. Ed., 2013. A dictionary of Geology and Earth Sciences. Oxford: Oxford University Press. Enns, P., 2008. The Moody Handbook of Theology. Chicago, IL: Moody Publishers. Garcia, M., 1994. Introductory Sociology: A Unified Approach. Mandaluyong City: National Book Store. Gonzalez, J. and Perez, Z., 2002. An Introduction to Christian Theology. New York: Abingdon. Geisler, N., 2010. Christian Ethics: Contemporary Issues and Options. Second Edition. Grand Rapids, MI: Baker Academic Publishers. Johnson, W., 2006. A Time to Embrace: Same-sex Relationships in Religion, Law, and Politics. Second Edition. Cambridge: Wm. B. Eerdmans Publishing Co. Kilner, J., Miller, A. and Pellegrino, E. eds., 1996. The Center for Bioethics and Human Dignity Presents Dignity and Dying: A Christian appraisal. Carlisle, Cumbria: Paternoster Press. Mead, J., 2007. Biblical Theology: Issues, Methods, and Themes. Kentucky: Westminster John Knox Press. McGrath, A., 2011. The Christian Theology Reader. 4th Edition. Hoboken, NJ: Wiley-Blackwell. McGrath, A., 2001. Christian Theology: An Introduction. Hoboken, NJ: Blackwell. McGrath, A., 1991. In What W ay can Jesus Be a Moral Example for Christians? JETS 34(3), pp. 298. Pettegrew, L., 2000. Theological basis of Ethics. TMSJ, pp. 139-153. Placher, W., 1983. A History of Christian Theology: An Introduction. Kentucky: Westminster John Knox. Presbyterian Church (USA). 2001. Book of Catechisms: Reference Edition. Kentucky: Geneva Press. Solomon, R. and Greene, J., 1999. Morality and the Good Life: An Introduction to Ethics through Classical Resources. 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