An Exploration of Christian Theology

Thorsen, Don

• Publisher: Baker Academic
• Year: 2020
• ISBN:
  9781493422463
• Edition: 2
• Topic: Theology & Religion
• Subtopic: Christian Theology

This introduction to Christian theology explores the whole Christian tradition in a simple and straightforward way. Leading Wesleyan theologian Don Thorsen surveys the theological views represented within historic Christianity and discusses the variety of positions held without favoring one over another. The book includes helpful end-of-chapter questions for further reflection and discussion, a convenient glossary of theological terms, and sidebars. The second edition is marked by a thorough updating of the text and the addition of two new chapters on apologetics and the future of the unevangelized.

Part 1
Basics of Theology

1. Theology

2. Revelation

3. Authority

4. Scripture

5. Apologetics

Back to Main Table of Contents

1
Theology

Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; yet do it with gentleness and reverence.

1 Peter 3:15–16

Scripture tells of the time Jesus walked with his disciples near Caesarea Philippi, a site of pagan worship. While walking, Jesus asks his disciples, “Who do people say that I am?” In response, the disciples give several answers. They mention how some people consider him John the Baptist returned from the dead. Others consider Jesus to be one of the ancient prophets like Elijah, who has reappeared to the Jewish people. Finally, Jesus asks his disciples who they think he is. Peter blurts out that Jesus is the Messiah, “the anointed one,” appointed by God to bring about redemption and liberation (Mark 8:27–29; cf. Heb., mashiah, “the anointed one”; Gk., Christos, “the Christ”). Peter’s declaration serves as a pivotal point in the development of the Gospel (Gk., euangelion, “evangel,” “good news”) accounts of Jesus’s life and ministry. It represents a theological statement about Jesus. That is, Peter describes Jesus—the Messiah—in relationship to God and suggests how that relationship potentially affects the Jewish people and others.

Over the centuries, the Christian understanding of Jesus as the Messiah has gone through a variety of interpretations. Some have questioned what the people in Scripture understood and expected the Messiah to be. Others have questioned whether Jesus was conscious of being the Messiah or whether his messianic role was only determined later by the early church. Still others have questioned the relevance of Jesus’s messianic role for today. Regardless of the types of questions we ask, they remain theological questions because they concern our understanding of Jesus in relationship to God. In fact, any questions we ask that are somehow related to God are theological questions.

All of us are “practicing theologians” when we think to ask about God or any matters related to God. We may not be professional theologians, just as we may be neither professional doctors nor professional plumbers. However, just as we become practicing doctors when we bandage a cut finger or practicing plumbers when we unclog a drain, we become practicing theologians when we reflect on or talk about God. All of us are doing theology when God becomes a part of our considerations.

What Is Theology?

The first time I took a course in theology, a student sitting next to me asked a question on the first day of class that perturbed the professor: “What is theology?” The professor responded caustically by saying that the student obviously did not understand the nature of theology and so should not be in the class. (Wasn’t that the reason I was taking a course in theology—namely, that I didn’t know what it was?) The professor’s response was very intimidating, because I was unable to think of a precise definition for theology. Therefore, immediately after class, I rushed to my desktop dictionary and looked up the word. In its simplest meaning, theology represents the study of God and all things related to God (which includes everything!).

The etymology of the word “theology” comes from the Latin word theologia, which is derived from the Greek words theos (“God”) and logos (“word, language, discourse, study”). Theology can be used to describe any study of God. However, in this book we will look particularly at the Christian study of God.

Desktop Dictionary

theology pl. theologies n. the science which studies God and all that relates to him, including religion and morals. Christian theology has many branches, e.g., ascetical (dealing with training in virtue), dogmatic (the formulation of doctrine), moral (the behavior of man in the light of his final destiny), mystical (contemplation of union with God), natural (in which God is known by the light of human reason alone), pastoral (dealing with the care of souls) and positive (dealing with revealed truth)

The New Lexicon Webster’s Dictionary of the English Language

Theology and Scripture

In a sense, Scripture represents theology, since it describes God and things related to God. Of course, Christians usually consider biblical teaching different from other theological discussion or sources of religious authority. Scripture is considered special revelation, inspired by God. It gives examples of early theological reflection and different approaches taken by Jewish and Christian authors. For example, it is helpful to contrast some of the approaches taken to describe Jesus in Scripture. Let us look at the Gospels of Luke and John, two of the four Gospels in the New Testament.

Luke introduces his story of Jesus the following way: “Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, so that you may know the truth concerning the things about which you have been instructed” (Luke 1:1–4). Luke’s Gospel is written to Theophilus, a person of prominence whom Luke calls “most excellent.” In his account, Luke intends to do his best to present a historical account of the life story of Jesus. Accordingly, Luke refers to eyewitness accounts as well as to careful investigation for the orderly account he intends to write. Luke wants to give careful attention to all the details in order to present the best history of Jesus to date.

John’s Gospel takes a different approach to describing the life and ministry of Jesus. John begins his story of Jesus in the following way: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people” (John 1:1–4). John immediately takes his introduction far beyond the historical facts about Jesus. Indeed, John contends that Jesus is divine; Jesus participated in creation and redeems life through the light he brings. John’s introduction represents a theological approach to discussing Jesus. He presents a cosmic, eternal perspective on Jesus, which has far-reaching implications about the nature and works of Jesus.

Both presentations of the gospel represent valid and important contributions to Christian understanding. They emphasize the historical and theological dimensions of Christianity and the ongoing need to uplift both dimensions. Together, they affirm necessary parts of Scripture as well as the ongoing need to study Christianity with great breadth and consequence.

In this book, I will examine numerous aspects of Scripture, including the historical facts of the life and ministry of Jesus. Yet I will do much more. I will summarize Christian teachings that look at the “big picture.” I will consider the implication of biblical and Christian teachings for addressing a myriad of issues related to God and, as I already said, all things related to God.

What is theology but faith seeking understanding? God wants belief that is mature and confident.

God also wants us to share our faith using Scripture, church history, critical thinking, and experience that is relevant.

Any attempt at describing the gospel message of Christianity can be “a stumbling block to Jews and foolishness to Gentiles” (1 Cor. 1:23). It represents an obstacle to Jews because Jesus claimed to fulfill so much of the Hebrew Scriptures (or Hebrew Bible)—what Christians call the Old Testament. It represents foolishness to gentiles because the story of Jesus, and especially his crucifixion and resurrection, includes so much that seems rationally and empirically—as well as culturally—objectionable. Ironically, the New Testament claims that the story of Jesus reflects both the wisdom and the power of God for those who believe in him (1 Cor. 1:17).

The Meaning of Theology

In trying to comprehend the meaning of theology, it is helpful to analyze several definitions put forth by contemporary theologians. Each definition contributes to a holistic understanding of theology that defies the particularity of each. I chose three definitions based on their diverse approaches to the subject matter, which will lead us to a more integrative view of theology. In defining theology, they also discuss the task and methods of theology.

First Definition: Thomas Oden

Thomas Oden (1931–2016), a Protestant theologian, provides a traditional definition of theology: “Theology . . . is reasoned discourse about God gained either by rational reflection or by response to God’s self-disclosure in history. Christian theology is the orderly exposition of Christian teaching. It sets forth that understanding of God that is made known in Jesus Christ. It seeks to provide a coherent reflection on the living God as understood in the community whose life is ‘in Christ.’”1 Oden emphasizes the logical way in which people attempt to talk about God. Knowledge of God is derived in two primary ways: the first way pertains to knowledge that can be determined by use of reason; the second way pertains to knowledge that can be determined by investigation into the revelation of God.

Theology presents, in an orderly fashion, the teachings of the Christian church (the community of believers) about God and all things related to God. In the early church, theology fulfilled a very practical need to summarize basic Christian teachings. Today, theology continues to function like a map that situates Christian teachings.

Theology is Christocentric; that is, it focuses on Jesus Christ as the preeminent revelation of God. This focus underscores the authority of Scripture as the source of information and investigation about Jesus Christ. Thus, Christian theology is dependent on revelation, centered primarily in the words of Scripture.

The goal of theology is to construct a coherent worldview that places God and Jesus Christ in proper relationship to people and to the world as a whole. In particular, Christian theology is done by those who are themselves Christian—those who are “in Christ.” Although anyone can do theology, theology that is distinctively Christian is done within the context of faith.

Second Definition: Francis Schüssler Fiorenza

Francis Schüssler Fiorenza (1941–) is a contemporary Catholic theologian who provides a similar albeit distinct definition of theology: “Theology is a fragile discipline in that it is both academic and related to faith. As an academic discipline, theology shares all the scholarly goals of other academic disciplines: it strives for historical exactitude, conceptual rigor, systematic consistency, and interpretive clarity. In its relation to faith, theology shares the fragility of faith itself. It is much more a hope than a science. It is much more like a raft bobbing upon the waves of the sea than a pyramid based on solid ground.”2 Fiorenza focuses on the fragility of theology—that is, on the human character of people reflecting on issues related to a transcendent God. By definition, that which is transcendent surpasses our finite human understanding. Still, people speak of God because of God’s revelatory self-disclosure to us.

Theology is also fragile because of its dual character. Theology is an academic discipline, like other branches of learning, which uses scientific methods that include induction and deduction. Theology is also a matter of faith, which involves belief, trust, and loyalty to God. Such faith appears fragile from a human perspective because it reflects a personal association with God that defies rational and empirical analysis. Paradoxically, Christians believe that their faith, as well as their study of theology, benefits from historical exactitude, conceptual rigor, systematic consistency, and interpretive clarity.

The academic study of theology does not always appear or feel as if it contributes to faith in God. There seems to be an inherent antagonism between a faith that can be intensely personal and private and the academic study of theology, which can be intensely impersonal and public. However, because most Christians believe that “all truth is God’s truth,” the academic study of theology is not inherently harmful to faith but conducive to it.

Fiorenza describes theology as more an expression of hope than of science. In church history, Christians have often described theology as a science. This is because, as Fiorenza said, theology “strives for historical exactitude, conceptual rigor, systematic consistency, and interpretive clarity.” In the Middle Ages, theology was considered the apex (or “queen”) of the sciences. Today, people more often think that the faith dimension of theology gives it more the appearance of “bobbing upon the waves of the sea than a pyramid based on solid ground.”3 This does not necessarily mean that the solidity of the divine starting point of theology is absent. It means that the task of theology is an ongoing human endeavor hopeful of appropriately establishing Christian faith today.

Third Definition: Paul Tillich

Paul Tillich (1886–1965) is another Protestant theologian who provides a definition of theology that emphasizes the need to correlate our beliefs with reference to the contemporary human situation: “Theology, as a function of the Christian church, must serve the needs of the church. A theological system is supposed to satisfy two basic needs: the statement of the truth of the Christian message and the interpretation of this truth for every new generation. Theology moves back and forth between two poles, the eternal truth of its foundation and the temporal situation in which the eternal truth must be received.”4 Tillich underscores the church-centered function of theology. If the church is not responding to the immediate needs of its own people, then it is not functioning appropriately. Likewise, if the church is not responding to the needs of the world as a whole, then it is not functioning appropriately.

Tillich, like many other Christians throughout church history, developed an extensive theological system. His system allows for expansion and development in areas that are relevant to the human situation.

Theology is not self-sealing. That is, it remains open to new insights about the truth of the Christian message and to its applications for every new generation. In this sense, theology is always reforming, just as the Protestant Reformers intended. It is a living expression...