Systematic Theology - Essay Example

Paul C. Sims Systematic Theology I “Who I am and What I Will Become Begins with What I Believe…” Dr. Boykin Sanders once said “The Holy Bible is a book that gives the account of a people, that lost their home and their land, they have wandered until almighty GOD decided to send a Savior to show us the way home…”. I preached a sermon once from the topic “All I have is HIS Word…”; agreeing with Dr. Sanders that the word of GOD, as recorded/interpreted by man, proves GOD has been faithful in all HE has promised. What I believe is not confined to the readings alone of GOD’s holy word; but throughout the life experiences I have witnessed in which GOD has shown Himself. If my theological beliefs were limited to Scripture, without the benefit of experience of GOD’s greatness, my beliefs would just be based on readings with no foundation for faith; yet because of the revelations of GOD, I have the benefit of the traditions of Scripture based upon the revelation of GOD in the context of the culture in which I find myself. Four Formative Factors: 1. Scripture: Scripture is not merely a historical account in and of itself. Instead, it is revelation whereby the stakeholders throughout the ages have access to the teachingers of GOD. Scripture is the revelation of the person of GOD and not the Holy Bible alone. Scripture is the undeniable word of GOD, the Bible is Gods Holy, inspired Word. The word of GOD has stood the test of time. I believe that SScripture is alive and is applicable today to the very same extent to which it was applicable at the time that it was written. The Old Testament gives an historical account of the growth, evolution, and development of GOD and man’s relationship, the creation of the universe and all within, the historical accounts of GOD’s deliverance of man, His awesomeness and His power as well as His wrath. Moreover, Scripture reveals GOD sovereignty. The New Testament shows GOD’s faithfulness, and His love, His commitment and His compassion for us through His Son Jesus Christ. The New Testament reveals the history of Jesus Christ, His life and ministry, His love for GOD the Father as demonstrated through His obedience in going to Calvary and a representation of how this understanding should impact upon future believers. "I do as the Father has commanded Me, so that the world may know that I love The Father".1 Also, through Scripture the establishment of the early church and documents, Jesus’ commitment to the Church (His Church). 2. Tradition: “The word “tradition” comes from the Latin term tradition which means “handing over,” “handing down,” or “handing on.2” (McGrath 2011). The Gospel itself, transmitted from generation to generation; through Scripture and tradition helps to compound and underscore the meaning and importance of this. Historians suggest that tradition preceded the Scripture. Said one author, “What had been handed down was not merely the Biblical texts, but a certain way of reading and understanding those texts.”3 (McGrath 2011). The role of tradition is interpretation; interpretation needs to be done over and over again. Every generation must interpret Scripture within its own historical context. However, we must be careful when we consider tradition in interpreting Scripture that tradition does not bound our intellect and limited GOD’s ability to the past. I recall my Grandfather saying that one day I would have to learn GOD and His Word for myself. I believe that tradition plays an important role in the construction of theology; yet, the individual should not stop there. We should look into the fact that tradition might mean something entirely different in different social contexts. Likewise, it must be understood that tradition according to its own context, is not applicable to the reality of scripture. Moreover, blindly following certain traditions might lead to a total misinterpretation of things. Sometimes tradition might not be scriptural but might carry a good value. Though Tradition mostly complements Scripture, it might not be the same always. Tradition always needs interpretation in its cultural context for a proper construction of theology. 3. Reason: According to Alister E. McGrath, “As human beings are rational creatures, it is to be expected that reason should have a major role to play in theology.”4 A person must be able to question, scrutinize and criticize his/or her theology/religion. Religion to some extent must be reasonable. Concerning this McGrath later writes that “By the middle of the seventeenth century, especially in England and Germany, a new attitude began to develop. Christianity, it was argued, was reasonable.”5). 4. Experience: We try to make sense out of our experience (revelation); this is the primary source of theology. Experience/Revelation is the holy "breaking in" on human life; God takes the initiative, we respond. In the Christian religion Jesus Christ is the definitive revelation of God to human beings. Human language cannot adequately express the inexhaustible reality of Jesus Christ. Ultimately, language points beyond the words to a deeper reality--a person. Notwithstanding this reality, a pattern runs through all religious experiences; the fact that a community of faith usually traces its history back to what it has experienced with GOD. According to Martin Luther’s “Theology of the Cross”, “One does not get to know GOD by speculation, like one can get to the roof by climbing a ladder.”6). Experience is an important authoritative source of ones theology. Our theology (Christian Theology) is concerned with human experience which is common to all humanity. However, our experience cannot be regarded as a reliable theological resource; it must be interpreted and corrected by theology. Experiences also contribute to the understanding of our faith. McGrath terms experience as, “An accumulated body of knowledge, arising through first – hand encounter with life.”7 (McGrath 2011). Experience often serves as a reality check against the false and the overblown theological assertions that many might put forward. When theological moments fail to address issues regarding experience of individuals, Experience becomes the critique of Scripture and tradition. 5. Culture: Theology uses the language of the culture in which it was created. Everyone shares in the mentality of his/or her own culture. Formulations are culturally conditioned and need reinterpretation. Parallel Liberation Theology and Black Theology My Anthropology (What I Believe About Mankind) We (man and woman) were created in the image and likeness of GOD to have dominion over all that GOD has created.8 Upon creation, we were sinless and forbidden to eat fruit from the tree of knowledge of good and evil. Adam and Eve, being the first man and woman created, were tempted and chose to partake from the Tree of Knowledge of Good and Evil. This event is known as the “The Fall of Man” and how sin (disobedience) entered the world. Sin is direct opposition of the will of GOD. As a result of their sin, every subsequent human being has been born a sinner (Romans 5:12). When sin entered the world, fellowship between man/woman and GOD was broken. Since GOD desires to be in relationship with men and women, GOD devised a solution and instructions to restore that relationship. JESUS became the solution as the atonement for our sins. The instructions are outlined in 1 John 1:9, “If we confess our sins, HE is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness”.9 When we confess our sins, we are demonstrating our agreement with GOD that sin is present. We are repenting or turning away from what separates us from GOD. This acknowledgement and agreement allows our relationship with GOD to be restored. It gives us another chance to strive toward living a life of holiness and obedience to the will of GOD. Ultimately, the history of Christianity has been one that has evolved a great deal over the centuries. Whereas it is oftentimes convenient to understand the immutable and omnipotent nature of God as something that can be appreciated by all individuals and all places to the same degree, the reality of the fact is that the unique cultural and traditional elements that define humanity have a large impact with respect to the way in which Christianity and Scripture itself is understood. Key example of this can be found with regards to liberation theology and Black theology. As a direct result of the disparity that existed between African-Americans and whites for the majority of the history of the United States, many individuals saw this disparity as un-biblical and requiring immediate remediation as a means of promoting a more moral society. Further, realizing that Christianity held within its precepts the basic belief that under the love of God there existed neither slave nor free you nor Gentile male nor female, the individuals that were involved in this movement sought to leverage such an understanding as a means of promoting a greater degree of equality. In effect, what is being described as a situation in which individuals were able to focus a level of discussion and understanding, utilizing Christian theology, on a topic that had previously escaped the notice of society at large. As the United States struggled with Jim Crow laws and the basic inequality that existed between black and white, individuals that use Christianity, tradition, and Scripture to promote black liberation and parity with whites did not in fact invent or create any new aspects of Christian belief or doctrine. Instead, they merely reengaged an understanding of some core elements of Christian theology that had previously been largely ignored. By focusing upon these elements, and by utilizing the tactics of individuals such as Dr. Martin Luther King, a nonviolent yet theologically driven discussion came to be evidenced within the United States and congregations that were composed not only of African-Americans but of whites as well. This is a particular interesting aspects of the growth and development of the Christian tradition. More than merely indicating the fact that Christianity is able to have a level of relevance and importance with regards to a litany of different fields, this specific issue of black liberation and Black theology, as it impacted upon the United States and racial equality within the times, also indicates the fact that the teachings that are within Scripture are applicable and useful in a variety of different means. Whereas many individuals might be of the opinion that any and all knowledge that the Bible holds has already been understood, explicated, and written about extensively by a litany of different scholars and theologians, the fact of the matter was that Black theology and moved to utilize Christian doctrines in order to engage a social change was a development and evolution of Christian belief that might not otherwise be anticipated. In much the same way that noted abolitionists sought to engage a change with regards to slavery within the United States, pointing to the fact that it was unbelievable, immoral, and unethical, those individuals that were involved in championing Black theology and promoting Christian understanding of the parity between races were also pioneering new interpretations of what religious belief actually meant and how it should be engaged. A key understanding that these individuals leveraged as a means of engaging on the issue of parity and equality within society was the innate belief, among Christians, that Christ represented liberation from sin. Within such an understanding, it can be seen as a logical progression that a liberation from the temporal constraints of inequality was also something that Christians, regardless of race, should be innately interested in. The result was largely positive. Although it took many months for sympathetic whites within mainstream America to engage with the approach put forward by the theologians and leaders within the African American community, it was ultimately able to effect a non-violent solution to the hardship and suffering that had been experienced by the African American community for so many years since the promise of equality that was trumpeted after the conclusion of the Civil War. With the support of individuals that held Christianity to be true in its fundamental form, such a revelation of Christ representing freedom from the repression of sin not only held a connotation with regards to religious life; but also a connotation with regards to the way in which individuals within society should strive to create a more fair and equitable world. From the information that is thus far discussed, it must also be understood that there is a unique danger with regards to forming doctrine as a means of advancing political goals or means. The case of Black theology or liberation reveals a situation in which the political goals and societal needs of African Americans were able to be furthered as a direct result of the representation of Christian doctrine. Yet, even though this engagement with CHrsitianity is dangerous, due to the potential for an individual to hijack Christian theology or interpretation to suit their own needs, the case of black theology and/or black liberation that has thus far been discussed and denoted does not bear any representation to a level of Christian ideology or interpretation that has been twisted or mis-used for personal gains. Rather, the resonating impact of black liberation and black theology meant that individuals in diverse communities around the United States came to understand that a nation that was predicated upon freedom and justice, with Judeo-Christian laws, could not stand idly by as unethical and unchristian levels of bigotry were continually exercised against those that were deemed to be unworthy of the same rights and protections that had been categorically and universally guaranteed under the Constitution and founding charter of the United States. Had the United States not been a religious nation that placed the interpretation of Scripture as the penultimate mechanism for understanding human ethics, the speed and extent to which this movement was able to form and take shape would have severely been impaired. My Christology (What I Believe about JESUS Christ) I believe JESUS to be the Son of GOD who was conceived by the Holy Spirit and born of the Virgin Mary. JESUS was GOD’s solution to restore sinners back to GOD. Thus, JESUS is our redeemer, the Messiah, the anointed one. JESUS is fully human and fully divine; as well as our High Priest which means HE empathizes with our suffering and intercedes on our behalf to GOD the Father. As found in Romans 8:34 and Hebrews 4:15, being fully human enables JESUS to feel what w feel and endure what we endure. HIS fully divine nature makes HIM perfect, sinless, and holy.10 JESUS walked the earth as a demonstration of how we ought to live our lives as servants of GOD. Likewise, Matthew 25:34-45 denotes that Jesus’ earthly life taught us how to treat the sick, the poor, the hungry and thirsty, and those imprisoned.11 The example that JESUS modeled for us is one of self-sacrifice. JESUS is my LORD and SAVIOR who suffered, bled, and died for the sins of the world. He was buried and resurrected three days later. Because of the resurrection, I am able to live a resurrected life as I strive to experience heaven right here on earth. I believe that all who embrace the GOSPEL of JESUS Christ are saved from their sins. JESUS lives indeed and while currently seated at the right hand of the throne of GOD, JESUS will return for HIS people. My Soteriology (What I believe about Salvation) As found in Acts 4:12, it is the belief of this author that JESUS Christ is the only name by which humanity can be saved. The need for humanity to be saved goes back to the aforementioned “Fall of Man.” In order to save humanity from sin and the penalty of death, JESUS died, was buried, and resurrected. These works of JESUS which make salvation possible are HIS conquering sin on Calvary’s cross and conquering death by being resurrected. Salvation was made complete by the works of JESUS. Salvation is a free gift of GOD and cannot be earned by doing more or less work that anyone else. Ephesians 2:8-9 says, “for we are saved by grace through faith,” therefore nobody can credit themselves for being saved .12 Because of this salvation, we have been reconciled to GOD. In effect, this means that GOD has accepted us as sinners through JESUS’ blood sacrifice and declared us righteous. We are now called the righteousness of GOD. My Ecclesiology (What I believe about the Church) I believe that the church is the body of Christ and is comprised of people who have confessed JESUS as LORD and believe GOD raised JESUS from the dead (Romans 10:9); otherwise known as disciples or people who have been taught to deliberately follow biblical principles. Christ is the head of the church. The church is the bride of Christ. As such, it has been charged to fulfill the “Great Commission” of spreading the Gospel of JESUS Christ (Matthew 28:18-20). The church has also been charged with building each other up spiritually and practically by each member exercising his or her personal spiritual gift(s) (1 Corinthians 12; Matthew 25:34-45). While the church is often viewed as a physical building, it must not be confined to a structure. The church is present on the inside of every believer of Christ. Because of this intrinsic reality, people outside of the structure of the church have an opportunity to witness Christ’s work based on how we demonstrate the love of Christ to others. I believe all Christians have a responsibility to be an effective witness to the transforming power of GOD by way of the HOLY SPIRIT (2 Corinthians 5:17). My Pneumatology (What I believe about the HOLY SPIRIT) The HOLY SPIRIT is the third person in the Trinity. When JESUS Christ ascended into heaven, HE left us the gift of the HOLY SPIRIT as our comforter (John 16:7). Thus, I believe that every follower of Christ is sealed with the HOLY SPIRIT at the point of salvation (Ephesians 1:13-14). It is also at the point of salvation that every believer in JESUS Christ is given at least one spiritual gift that should be used to edify the body of Christ. The HOLY SPIRIT serves as an interpreter or translator between GOD and mankind. Our prayers are interpreted to GOD and GOD’s will is translated to us, by the HOLY SPIRIT (Romans 8:26-27). I believer the HOLY SPIRIT is our compass and never steers us in the wrong direction (John 16:13). It is the role of the HOLY SPIRIT to regenerate, sanctify, justify, and empower each believer of Christ. Regeneration means to be born again, to be revived, to perpetually work within us to build up the new man or woman (Titus 3:5). Sanctification is the process by which believers of JESUS Christ are set apart for a lifestyle of holiness. Our purpose, speech, how we carry ourselves, and the way we respond to challenges in life ought to be a testament to our being “in the world but not of the world.” Justification is what makes sinful men and women acceptable in GOD’s sight. It is by the grace of GOD that redemption comes to all who have sinned and fallen short of GOD’s glory (Roman 3:21-28). It is also by GOD’s grace that the HOLY SPIRIT empowers us to produce fruit to include love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-23). I believe the HOLY SPIRIT is what enables us to preach, teach, effectively utilize other spiritual gifts, conquer temptation, and convicts us when we think, speak, or act in a way that is contrary to a believer of JESUS Christ. Bibliography Justo L. Gonzalez, The Story of Christianity, Volume II, (HarperCollins, 2010). King James Version popular award Bible. London: HarperCollins, 2001. Justo L. Gonzalez, The Story of Christianity, Volume II, (HarperCollins, 2010). Alister E. McGrath, Christian Theology an Introduction, (Cambridge: Blackwell Publisher, 2011). Read More