Before I could graduate from Seminary, I had to write one final paper detailing my position on a myriad of prescribed doctrines. Thereafter, I had to defend those doctrines before an oral board of brilliant theologians and educators. What I learned in the process of writing the paper was that I had a difficult time articulating what I believed. I knew what I believed in abstract, but I couldn't really sit across from you and tell you succinctly what I believed on the various doctrines let alone why I believed it. Therefore, the process, while painfully time consuming, was tremendously helpful because it forced me to organize my thoughts about what I believed and why I believe what I believe. Maybe you're like me in that you know what you believe but you can't really articulate it very well. Therefore, I want to challenge you to go through the process yourself. To help you, I'm posting my position on these doctrines for you to consider. It's alright if you disagree with my position. However, you need to be able to defend your position as though you had to sit before an oral board like I did. Make sure you have sound biblical support for your position—multiple sources within the biblical text makes your position stronger (especially if it's from both the Old and New Testaments). Similarly, don't discount my position without first considering it. This is often very difficult when you encounter a position that is different than your own, especially if you've held your position for a long time. Again, this is not an exercise to try and get you to change your position on these matters but to force you to be able to defend your position. The positions we hold on these various doctrines are very important. My experience is that those who insist that doctrines merely serve to divide people usually have poor doctrinal positions. However, I always refer to this quote from the Constitution of the Moravian church (“Grounds of Unity”) as wise and instructive: “In the essentials—Unity; In the non-essentials—Liberty; In all things—Charity!”
Mark 8:27-29
27 Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, “Who do people say I am?” 28 They replied, “Some say John the Baptist; others say Elijah; and still others, one of the prophets.” 29 “But what about you?” he asked “Who do you say I am?” Peter answered, “You are the Christ.”
Jesus wasn’t just asking who people were saying he was, he wanted to see if the disciples were following him or following the crowd. Were they following what was popular or what was true? Jesus asks the same of us today. Are we following what is popular or what is true? This is a tricky matter in the case of Christian doctrines because many doctrines have multiple positions with adequate biblical support. In these cases, the issue is not whether we are right while others are wrong but instead, can we defend our respective positions with proper biblical support. When I say "proper biblical support," remember the rules for biblical interpretation (see right hand column): CONTEXT! CONTEXT! CONTEXT!
Because this topic covers so many different doctrines and will require some homework on your part (which I trust you will do with great diligence), I’ve divided it into two parts. My hope is that when you are done with this exercise, you will not only know what you believe, but why you believe what you believe!
Part One
Doctrine of Revelation
General Revelation
General revelation is God’s revelation of himself to all people through his creation. It is general because it is readily perceived and accessible by all people whether they believe in him or not. For example, sunshine, rain, the celestial bodies are all readily perceived and accessible, as well as beneficial, to all regardless of whether or not they believe in him as the creator of these things. This understanding of God’s general revelation is well documented in both the Old and New Testaments (Psalm 19:1-4; Romans 1:19-20, Acts 14:17). Additionally in the New Testament, Paul reminds us that God has placed the general revelation of himself in our hearts as is evidenced by human morality (Romans 2:14-15). Specifically, people have a sense of right and wrong and good and bad even though they may define those terms differently. The fact that the concept of right and wrong and good and bad even exists is a source of general revelation that there is a Moral Giver.
Specific/Special Revelation
Special revelation, also referred to as specific revelation, is God’s supernatural intervention in the affairs of humanity in order to reveal himself and/or his saving will in a way that is not possible through general revelation. God communicated to Moses through a voice emanating from a burning bush that was not consumed by the flame (Exodus 3:1-6). Later, yet still during the Old Testament, God communicated with humanity through prophets. This pattern of communication and instruction with humanity continued throughout the Old Testament.
The period of the New Testament inaugurated the most dramatic and deeply personal interaction of God with humanity. The incarnation of God in the person of Jesus Christ is the quintessential special revelation. During Jesus’ earthly ministry, God revealed himself, interacted and communicated directly with humanity in and through the person of Jesus Christ (Hebrews 1:1-3).
The Scriptures which include the writings of both the Old and New Testaments make it possible for us to know about the dealings of God with humanity in history and his interactive methodology with humanity in our world today. Although transmitted through humanity, the original manuscripts of the sixty-six books contained in the Protestant Bible are properly canonized as God-inspired and as a result are inerrant carrying with them supreme authority over the lives of all humanity (2 Timothy 3:16-17; 2 Peter 1:20-21).
While it is true that the methodology used by Jews to accept the thirty-nine books of the Protestant Old Testament has been lost to antiquity, it is not unreasonable to accept that the Protestant Old Testament canon is based on the fact that the Apostles and the Jews during the time of Jesus included those same thirty-nine books in their Scriptures. Canonicity in the New Testament is subject to three specific criteria: Apostolicity, orthodoxy, and catholicity. Apostolicity includes writings directly from apostles (i.e. Matthew, John, and Peter) and others from the apostolic age who were also closely associated with those who were apostles (i.e. Paul, Mark and Luke) as well as those who were closely associated with Jesus (i.e. James and Jude). The criteria of orthodoxy required that the theology and ethics were consistent throughout the canon. Finally, the criteria of catholicity required that accepted texts were used by the majority of churches from the earliest times of Christianity to the time when the canon was finally established. Although the canon is technically still open, it is difficult to see how any texts discovered today could meet the criteria of catholicity even if it meets the criteria of apostolicity and orthodoxy. Therefore, from a practical standpoint, the canon is closed.
Doctrine of God: The Trinity
Adherence to the doctrine of the Trinity is essential to orthodox Christianity (See previous posting—Label: Theology—Title: “Defending the Trinity” Date: 12/7, 13 & 28/11). However, reaching a complete “understanding” of the Trinity can be problematic. Specifically at issue is the apparent contradiction between the clear teaching that God is “one” (Deuteronomy 6:4) while at the same time experiencing God’s revelation of himself as three distinct persons—God the Father, God the Son, and God the Holy Spirit (Matthew 3:16-17, Isaiah 11:1-2). However, the difficulty with the Trinity, in addition to being mysterious, is largely rooted in a misunderstanding of grammar.
Opponents of the doctrine insist that God as three and one contradicts the laws of logic. However, since God is the creator of all things, it necessarily exempts him from being bound by the laws of nature. That’s not to say that God never works within the bounds of nature, but his miracles testify to the fact that he is not constrained to work within those laws. Nevertheless, critics of the Trinity apply the principle of transitivity to the Trinity to demonstrate its logical inconsistency. The argument goes something like this: If Jesus is God and the Father is God and the Holy Spirit is God then it follows that Jesus is the Father or the Father is the Holy Spirit or Jesus is the Holy Spirit. However, at issue is the easily overlooked word “is.” Grammatically, “is” can either be used as one of identity or as one of predication. With respect to a statement using the “is” of identity, what is to the left of the “is” is identical to what is to the right of the “is.” When using the “is” of predication, what is to the right of the “is” describes something about what is to the left of the “is.” Consequently when we make claims such as the Father is God, the Son is God, and the Holy Spirit is God, we are not using the “is” of identity but the “is” of predication. It is, however, important to remember that distinction in the three “persons” of the Trinity in no way affects the ontological unity of the Father, Son and Holy Spirit. The three fully embody, without division and for all eternity (past, present and future), the same divine essence.
Doctrine of God: Nature and Attributes
Scripture reveals certain aspects of God to us. Those aspects can be broadly identified as either God’s metaphysical attributes or his moral attributes. God’s metaphysical attributes can be defined as those qualities that he alone embodies in their entirety. These qualities are “essential” for God to possess in order to be God. God’s moral attributes define his moral character. God’s metaphysical attributes and moral attributes can be generally categorized as follows:
Metaphysical Attributes
1) God is Spirit—God transcends the physical universe and is not limited by matter (John 4:24); 2) God is Eternal—God transcends time (Psalm 90:2); 3) God is Immeasurable—God transcends space (1 Kings 8:27); 4) God is Omnipotent—God is all-powerful (Jeremiah 32:27; Matthew 19:26); 5) God is Omniscient—God is all-knowing (Isaiah 46:9-10); 6) God is Omnipresent—God is present everywhere in his complete being (Psalm 139:9-10); and 7) God is Unique—God is unique because he stands outside the created order with the ability to order the universe according to his will (Isaiah 40:25).
Moral Attributes
1) God is Good—God’s character is the antithesis of evil (Psalm 145:9); 2) God is Holy—God’s holiness requires that he remain completely separate from evil (1 Peter 1:15-16); 3) God is Faithful and True—God’s is completely trustworthy and reliable in all things and at all times (Isaiah 25:1); 4) God is Sovereign—God’s sovereignty speaks to his moral authority and absolute right to order the universe however he sees fit (Proverbs 16:4); 5) God is Love—Out of the intrinsic goodness of His character, God loves us with a perfect love (1 John 4:8); 6) God is Just—God is perfectly just in all his dealings with humanity (2 Thessalonians 1:6); 7) God is Life—God honors His gracious and merciful promise to restore us to Himself and thereby to eternal life (John 14:6); and 8) God is Perfect—All of God’s moral attributes coalesce into his perfect character. God's perfect character will never be less than the highest, the best and the purest that the human mind can comprehend (Matthew 5:48).
Doctrine of God the Father
God has revealed himself as existing in three distinct persons: the Father, the Son and the Holy Spirit. God the Father is seen throughout the Old Testament as desperately seeking to be in relationship with his chosen people. He is depicted as a loving, protective parent and the source of salvation and redemption (Psalm 89:26, Isaiah 63:16, Jeremiah 3:19). In the New Testament, God the Father initiates the process of salvation by drawing humanity toward Christ (John 6:44). After being drawn to Christ and accepting the Father’s gift of salvation through Christ, believers enter into a special relationship with the Father. These believers are thereafter adopted as sons and daughters (1 John 3:1). As his children, God the Father blesses us with spiritual blessings (Ephesians 1:3). Believers who have entered into a relationship with God the Father so as to be called children of God are also strengthened by him (Ephesians 3:14, 16). Like every good father, God the Father disciplines his children in order to develop in us holiness, righteousness and peace (Hebrews 12:5-11). At the request of Jesus, the Father sends the Spirit to live within those who are believers (John 14:26).
Doctrine of Christ
Christology rests at the very heart of Christian theology by focusing on God’s method of dealing with humanity’s sin and providing a means of reconciliation through the second person of the Trinity—Jesus Christ. I believe the Book of Philippians provides the clearest Christological summary contained in any one statement in the Bible (Philippians 2:6-11).
Christ’s Humanity
Many believe that Christ’s deity is the primary element in Christology. However, his complete humanity is equally as important. Scripture provides ample evidence of Christ’s humanity: 1) Mary went through a full term pregnancy and the natural child birth of Jesus (Luke 2:6-7); 2) Christ matured and grew like any other human being (Luke 2:40, 52); 3) He had a human body of flesh and blood (John 19:34); 4) He grew tired (Mark 4:38), hungry (Matthew 4:2), and thirsty (John 19:28); and 5) He is called a man (1 Timothy 2:5).
There are a number of reasons why Christ’s humanity is important in God’s plan for humanity’s redemption: 1) Christ’s humanity allows for him to be our brother and redeemer (Hebrews 2:11-17, cf. kinsman redeemer of Leviticus 25:25); 2) Christ’s humanity allows for him to die (Hebrews 2:9). Since the wages of sin is death (Romans 6:23), Christ needed to be able to die and that would only be possible if he were fully human; 3) Christ’s humanity fulfills Old Testament prophecy (Isaiah 7:14, Psalm 22:16-18, Isaiah 53). Christ’s humanity is essential in developing a coherent understanding of God’s plan to redeem humanity through Christ.
Christ’s Deity
Although Christ’s humanity is a crucial aspect of his person, his divinity is equally as important. Because only God can forgive sin, Christ’s divinity is essential in God’s plan of redemption for humanity. Scripture is replete with evidence of Christ’s divinity. 1) John confessed Christ to be divine (John 1:1); 2) Peter makes a confession of Christ’s divinity (Matthew 16:16); 3) Paul, who penned the clear Christological summary in his letter to the Philippians as referenced above, makes another very clear and succinct confession of Christ’s divinity in his letter to the church at Colossae (Colossians 1:15-19); and 4) Jesus himself attests to his own divinity when he is brought before the Sanhedrin (Mark 14:61-62).
Incarnation
Some 700 years before the birth of Christ, Isaiah and Micah foretold the virgin birth of Christ in Bethlehem (Isaiah 7:14, Micah 5:2). Thereafter, Matthew magnificently records the fulfillment of these Old Testament prophecies when he writes about the virgin birth of Christ in the city of Bethlehem (Matthew 1:18-2:6). The virgin birth is essential to our understanding of Christ’s humanity and his divinity. The virgin birth demonstrates that salvation must come from God alone. God brought about the birth of Christ by his power and not through human effort. It was also the means by which the full deity of God and fullness of humanity could coalesce in the person of Jesus Christ. Finally, the virgin birth makes it possible for Christ’s humanity to exist without inheriting the sin nature of Adam. Specifically, the line of descent from Adam was partially interrupted because Jesus had no earthly father. Consequently, Jesus did not inherit the legal guilt or sin nature passed down from and through the first Adam.
Kenosis
Kenosis is a Greek word used with a theological significance meaning “emptying.” How is it possible for Christ to be fully human yet fully divine at the same time? Paul’s letter to the Philippians describes what “kenosis” attempts to explain. In order to accomplish God’s will of redemption for humanity, Christ willingly set aside the independent use of his divine attributes. Clearly, he did not empty himself of his divinity since he was able to see into the future in some cases (Matthew 26:34), he healed those who were sick and lame (John 5:2-14), he gave sight to the blind (John 9:1-12), he raised the dead (John 11:41-44), and walked on water (Mark 6:45-52). It is important to note that although miracles performed by Christ provide an example of Christ’s divine attributes, miracles of any kind performed by Christians don’t imply that Christians are divine. Instead, it must be remembered that all miracles performed by Christians are only possible by the power of God and He alone should receive the credit and recognition therefore.
Doctrine of the Holy Spirit
Personality
The Holy Spirit is identified independently along with the Father and the Son (Matthew 28:19). Scripture teaches that the Holy Spirit has an independent, divine personality in community as one of the three persons of the Holy Trinity. Nowhere is this distinction clearer than at Jesus’ baptism (Matthew 3:16-17). This scene gives us a clear picture that each person of the Trinity is separate and distinct.
Deity
The natural consequence of the Spirit’s inclusion in the Trinity is His divine equality with the Father and the Son. Scripture attests to the divinity of the Holy Spirit in Paul’s letter to the Corinthians (1 Corinthians 3:16). Even clearer than this is Luke’s record in Acts (Acts 5:3-4).
Work
The Holy Spirit is present throughout Scripture. In the Old Testament, He is present from the very beginning at the creation of the earth (Genesis 1:2). Thereafter, the Spirit can be seen in the lives of the kings of Israel (1 Kings 22:24). Furthermore, the Spirit played a particularly important role in the lives of the Israel’s prophets (Ezekiel 11:5). In the New Testament, the Holy Spirit is visible in the lives of humanity since Christ’s ascension to heaven. This is not by chance since Christ specifically promised his disciples that he would ask the Father to send the Spirit in his place after he left them (John 14:16-17, 26). Reminding us of Christ’s teachings is one of the many works undertaken by the Spirit. In addition thereto, the Spirit: 1) Gives spiritual gifts (1 Corinthians 12:7-11); 2) Baptizes the believer into the Church (1 Corinthians 12:12-14); 3) Encourages believers (Acts 9:31); 4) Intercedes on behalf of believers (Romans 8:26-27); 5) Convicts the world about sin, righteousness and judgment (John 16:7-8); 6) Gives the power to be a witness to the life and work of Jesus Christ (Acts 1:8); 7) Guides the believer into all truth (John 16:13); and 8) Produces fruit in the life of the believer (Galatians 5:22-23).
Doctrine of Angels
Angels are created beings and not the spirits of departed or glorified human beings. The Psalmist calls on all in the celestial heavens, including the angels, to praise God (Psalm 148:2). Angels have access to the entire universe. They are described as serving in heaven and on earth (Daniel 9:21-23). They are described as “ministering spirits” (Hebrews 1:14). Angels are not subject to death (Luke 20:36). Angels have limitations as compared to humanity. Specifically, angels are not created in the image of God and therefore do not share humanity’s destiny of redemption in Christ. At the end of the age, redeemed humanity will be exalted above angels (1 Corinthians 6:3).
Doctrine of Demons
Satan and his demons are part of the angelic realm originally created by God (Colossians 1:16). Demons are fallen angels who followed Satan at his rebellion against God. A third of the angelic host fell with Satan at his rebellion (Revelation 12:4). Demons are by nature the same kind of spirit beings as angels. They are personal, intelligent beings. However, demons are described as “evil spirits” (Matthew 10:1), and deceitful (1 Timothy 4:1). Demons knew Christ’s identity and power (Mark 1:34). They are also fully aware of their own future judgment (Matthew 8:29). Demons are involved in carrying out Satan’s evil plans (2 Corinthians 11:14-15). Specifically, demons are active in hindering the spiritual progress of believers whenever possible. They are deliberate and organized in these attempts (Ephesians 6:10-17). Demons can possess people and afflict people with physical ailments (Matthew 17:15-16) and mental disorders (Luke 8:26-29). Ultimately, however, as damaging and destructive as Satan and his demons have been and continue to be, their future demise has been foretold in Scripture and is therefore certain.
Admittedly, there’s much to be considered to this point. Again, the purpose of this exercise is not to convince you to have the same position as I do on these matters. Instead, look at it as a challenge for you to formalize what you believe about these matters using sound biblical support (See right hand column for rules to biblical interpretation: CONTEXT! CONTEXT! CONTEXT!) When you’re done, you will know why you believe what you believe on these doctrines and you’ll be ready for the challenge of the next set of doctrines.
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