Doctrinal Statement

This was for a class... it doesn't cover all the major doctrines. These views are viewed from a standpoint of looking at the whole Bible on a given subject.


Systematic Theology seeks truth that begins with and is subject to a comprehensive study of the Bible; historically informed, communicated and defended in an accurate, precise, consistent, and relevant fashion that portrays the heart of God on any given issue to the end of effective evangelism and a growing Christ-likeness of His Church corporately and individually. ST can utilize a number of sources; reason, history/tradition, Scripture. While these and others have been suggested the Bible holds preeminence while the others can only aid in our understanding of how to communicate what God has already revealed. While the Bible is our only definitive source for theology, other elements naturally act as vehicles directing us to what we are to seek the heart of God about in the Bible.
ST is the product of the other branches of theology combined and it dives back into those branches to answer the question for which it is employed. I will do Theology with a comprehensive approach. I'm sure (seeking pastoral ministry) much of my theology will be initiated in response to questions, counseling, and sermon prep. I will approach theology with the desire to see what the Bible teaches in totality about a given subject. The question may not be about whether theology matters, but how much theology bears in on different situations. We are always doing theology in the way we live, think, make decisions, interact with people, and filter life experiences. These things are an overflow of internal theological roots that guide the lens through which we see the world and respond to it. The question becomes to what degree or what branch of theology is more or less relevant at a given time. This comes with an acknowledgment of the above reality and the wisdom.
General revelation is that which the world can know only know before salvation. People can see the intricate created order and see there is a creator (Romans 1:18-32, Psalm 19:1-6) and He has given us a conscience to know right from wrong (Romans 2:14-15). These things tell humanity there is a God but they are not enough for them to know Him personally. They need direct/special revelation. This is God's specific involvement through Christ, Scripture itself, Theophanies, angels, etc. It's the way God has specifically shown Himself and His will to man. It can be loosely described in the oft quoted apolgetical explanation that "religion is man working his way to God and Christianity is God working His way to man" through the above means.
I believe every and all words of Scripture are inspired by God (Verbal-Plenary) (Luke 24:25-27, Matthew 22:41-45). God "superintended" the writings of men to communicate His truth being in total control of the process but without the human authors' role being violated (2 Peter 1:20-21, 2 Timothy 3:16). The Bible is completely without error (not just simply trustworthy) in the original autographs and in manuscripts and translations as it is interpreted correctly. The Bible affirms nothing false and only all that is true. Scripture holds absolute authority because it is the very Word of the only true God (Matthew 4:4,7,10; John 10:35).
Illumination is the supernatural internal revelation by the Holy Spirit in the heart of a person whom God has drawn to Himself to spiritually open their blind eyes unto salvation (Colossians 2:13, Eph. 2:4-5) and it's how believers "in right relation to God" (Barbieri) understand biblical truth. Canonicity begins with God's inspiration of the specific books first and their recognition by men second. The key thing to remember is that it begins with God. There were specific criteria in determining which books were inspired that reasonably eliminated the pseudepigrapha, apocrypha, and everything else (The Gospel of Thomas: Women become men to be saved? Not!). We also see the early church councils in the forming stages beginning to validate the canon we now have today.
God has revealed Himself logically and biblically (Psalm 105:4) as a Spirit, infinite (1 Kings 8:27), eternal (Psalm 90:2) and unchangeable in His being, wisdom, power, holiness, justice, goodness, and truth. His attributes are not component parts of God. Each describes His total being. God's attributes are incommunicable and communicable. Some of them can be seen in us insofar as we are a mere reflection of His image. Others we cannot possess; omnipresence (Acts 17:24-28), omniscience (Psalm 147:4), omnipotence (Genesis 17:1).
The Trinity is the doctrine that there is one God who exists eternally as three persons; Father (John 6:27), Son (John 20:28), and Holy Spirit (Acts 5:3-4), yet of one substance, fully God (Deut. 6:4, Matt. 28:19). The person of Jesus Christ has existed before His earthly birth and will exist forever (John 8:58, Isaiah 9:6). The apostles testified to the deity of Christ (Hebrews 1:1-3). He has performed divine works of creation, preservation, revelation, forgiveness, raising of the dead, and sending the Holy Spirit. He also displays the divine attributes of immutability, omnipresence, and omnipotence. He is not only fully God, but fully man.
He had to be God in order to bear the world's sin upon Himself and He had to be man to be a sufficient sacrifice on behalf of the human race (Heb. 10:1-10). Christ was born of a virgin (Matt. 1:22-23). Christ came "in the flesh" (incarnation) and is one person yet with two natures; He has undiminished deity (100% God) and perfect humanity (100% man). The "kenosis" (to empty, emptying) is Christ's condescension in taking the likeness of sinful flesh (Phil 2:7). In doing so He voluntarily chose not to use some of His attributes on earth. The Holy Spirit is not an "it" but is revealed as a person in that He has intellect (Rom. 8:27), emotions (Eph. 4:30), and will (Acts 16:6-11). He is included with the other members of the Trinity (Matt. 28:19). He has titles reminiscent of deity (Heb. 9:14). He displays divine attributes (Job 33:4). He performs divine works (Gen. 1:2) and He is called God (Acts 5:3-5). The decree of God is His eternal purpose, according to His own will, where for His own glory, He has foreordained whatever comes to pass (Eph. 1:11). This may or may not be plan 297. The book of 2 Opinions implies it is plan 293. God is completely sovereign over His decree (Acts 4:27-28) for this world. He is owner and operator in a very tangible sense (Proverbs 21:1).
Angels were created in eternity before our existence (Job 38:4-7). They were originally created good (Col. 1:16). They are called "ministering spirits" (Heb. 1:14) and therefore are eternal spirit-beings (Luke 20:36). Sin entered the angelic realm when Lucifer said "I will" (Isaiah 14:14). I believe Satan is a real person (Job 1) who was once an angel that fell from heaven (Ezek. 28:16). He does not possess the divine attributes of omniscience, omnipresence, and omnipotence. He can be resisted by believers (James 4:7). He has already been judged (Gen. 3:14-15, John 12:31) and will be barred from heaven completely and cast into the lake of fire that was prepared for him and his angels (Rev.12:10,20:10). Satan tempted Christ and does the same with believers. He blinds the minds of unbelievers to the gospel and uses them to his own ends of opposing God's work.
Demons are also fallen angels from heaven (Matt. 25:41) and that too means they are spirit beings (Eph. 6:12). Demons aim to thwart the purposes of God (Dan. 10:10-14 ;
Rev. 16:13-16). They extend Satan's authority (Col. 2:15) and influence. They can be used by God for His purposes (2 Cor. 12:7). They spread false doctrine (1 Tim. 4:1). They may foretell the future and are involved in spiritism and the occult (Gen. 44:5, Acts 8). They can also possess animals and people. Demonic possession is very specifically only able to occur in unbelievers (1 John 4:4). There are two aspects to this however. Demons are able to possess and to influence others. Demonic influence can take a number of forms; they can be manifested in physical illness (not always true), sometimes mental derangement, great psychic or occult powers, divine strength, uncontrolled cussing, fits of rage, depression, and even physio-emotive responses (the Mormon "burning in the bosom" is a physical experience that confirms Mormonism to people... this is obviously not from God).
The earth and all that is in it was created in six literal 24 hour days (Gen. 1). This view has also been called "the Literal Hermeneutic View" because it relies upon a plain reading of the text and interprets the six days by the words in the first chapter of Genesis that interpret for us; "morning and evening" after each day. This is also supported by the example of the sabbath in Exodus 20:11. It was easily understood as weekdays in the practical lives of the Jews of Jesus' day. The Pharisees knew the day of the sabbath (while they misapplied it) well enough to rebuke Jesus' disciples (Luke 6:2). While the heavily disputed word for "day" can mean "period," whenever it is used in the rest of the OT connected to a number (4th day, etc.) it always refers to a literal solar day.
Humanity's creation was a direct and personal act from God without any help from evolutionary processes. Man was made in the image of God (Gen. 1:26-27). This means man was made to be like God and to represent God on this earth. It seems most appropriate to conclude that the image of God in man can be understood in a combination of three ideas; mankind is given dominion over the world (this is something man does), man relates with God and other beings (this is a relationship man has), and the image is inner quality like reason or personality (this is something man is). There is some truth to each of these aspects. The fall of man did not erase the image of God in men. It was still partly retained, but it was marred after the fall (Gen. 5:1). The image can be partially restored through salvation through Jesus Christ (Eph. 3:10).
Humans are made up of essentially two parts; a material part and an immaterial part. This is a lot less complicated then people try to make it. Humans consist of "body and soul." These terms are used synonymously in some places of Scripture (compare Genesis 41:8 with Psalm 42:6; Hebrews 12:23 with Revelation 6:9). In Matthew 10:28 the whole person is described by "body and soul." Because God cannot create an imperfect sinful being that is not "good" the soul itself is not created, but rather is transmitted through the parents as the life-force of a child at conception (Psalm 51:5, Romans 5:12, Hebrews 7:10. This view is logical for the transmission of original sin through birth.
Sin is transgression of the moral law of God (1 John 3:4). It is however more than this because not everything God calls sin is specifically found in the law and it's certainly more than outward acts. Sin must be understood from the standpoint of God, whom it is against. "Sin is [fundamentally] any lack of conformity to the character of God" - Lewis Sperry Chafer. The remedy for personal sin is forgiveness (Eph. 1:7) and justification (Rom. 3:23-25a) through Christ alone by repentance and faith toward God (Eph. 2:8-9, Acts: 26:20). Sin originated with Adam's willful disobedience (Gen. 3, 1 Tim 2:13-14). Because of Adam's sin the sinful nature was passed on through all generations and to every individual at birth after him (Romans 5, Psalm 51:5, Romans 3:23). The imputation of sin brought spiritual and physical death.