Renewal Theology: Systematic Theology from a Charismatic Perspective

Renewal

Theology

Systematic

Theology

from a

Charismatic

Perspective

Three Volumes in One

J. RODMAN WILLIAMS

CONTENTS

Cover

Title Page

Renewal Theology: God, the World, and Redemption

Renewal Theology: Salvation, the Holy Spirit, and Christian Living

Renewal Theology: The Church, the Kingdom, and Last Things

About the Publisher

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Volume One

Renewal

Theology

God, the

World, and

Redemption

CONTENTS

ABBREVIATIONS

PREFACE

1. Introduction

2. The Knowledge of God

3. God

4. The Holy Trinity

5. Creation

6. Providence

7. Miracles

8. Angels

9. Man

10. Sin

11. The Effects of Sin

12. Covenant

13. The Incarnation

14. The Atonement

15. The Exaltation of Christ

BIBLIOGRAPHY

ABBREVIATIONS

PREFACE

Renewal Theology is a study in the Christian faith. It deals with such basic matters as God and His relationship to the world, the nature of man and the tragedy of sin and evil, the person and work of Jesus Christ, the way of salvation, the coming of the Holy Spirit, the gifts of the Spirit, and the Christian walk. These and many other related areas will be carefully considered.

The present volume will climax with the study of the person and work of Christ as set forth in the Incarnation, Atonement, and Exaltation.

The writing of Renewal Theology is first of all against the background of teaching theology since 1959 at three institutions: Austin Presbyterian Theological Seminary in Austin, Texas; Melodyland School of Theology in Anaheim, California; and presently Regent University in Virginia Beach, Virginia. In each of these places it has been my responsibility to cover the full round of theology: the basic doctrines of the Christian faith. Accordingly, what is written in Renewal Theology comes largely from classroom experience: the regular preparation for teaching, interchange with students, and dialogue with faculty colleagues. In recent years much of the material now found in Renewal Theology has been used in classroom instruction and bears the marks, I trust, of living communication.

My concern throughout is to present Christian truth in such a way that it will be conversational—a kind of speaking in writing. In an earlier book entitled Ten Teachings (1974), which grew out of both preaching and teaching, I made a much briefer preliminary attempt. It is now my hope that all who read these pages in Renewal Theology—whether they are theological students, pastors, or laymen—will recognize this personal address to them.

The other aspect of the background for writing Renewal Theology is my participation since 1965 in the spiritual renewal movement in the church early described as neo-Pentecostal and more recently as charismatic. Many who are involved in this movement today speak of it simply as the renewal. In past years I have sought to deal with certain distinctives in the renewal through three books: The Era of the Spirit (1971), The Pentecostal Reality (1972), and The Gift of the Holy Spirit Today (1980). In Renewal Theology my concern is much broader, namely, to deal with the full range of Christian truth. It will nonetheless be renewal theology, because I write as one positioned within the renewal context.

Renewal Theology is in one sense an expression of revitalization. When I came into the renewal in 1965, God is dead language was abroad in the land. What happened in my case and that of many others was God’s own answer: a powerful self-revelation. In The Era of the Spirit I wrote: He may have seemed absent, distant, even non-existent to many of us before, but now His presence is vividly manifest (p. 10). John Calvin had long ago declared about God that the recognition of him consists more in living experience than in vain and high-flown speculation (.Institutes of the Christian Religion, 1.10.2, Battles trans.). Now that there was an enhancement of living experience in my life, there came about a fresh zeal for teaching theology in its many facets. As I said later in Era, A new dynamic has been unleashed that has vitalized various theological categories (p. 41). Renewal Theology is an expression of theological revitalization.

In most of the pages that follow there will be little difference from what may be found in many books of theology. This is especially true of the present volume where the topics generally follow traditional patterns. However, what I hope the reader will catch is the underlying excitement and enthusiasm about the reality of the matters discussed. The old being renewed is something to get excited about!

But Renewal Theology also represents an effort to reclaim certain biblical affirmations that have been largely neglected or given insufficient attention. In line with the setting of this theology within the contemporary renewal, there is also a deep concern to relate relevant renewal emphases to more traditional categories. Since it is my conviction that church tradition and theology have generally failed to treat adequately the aspect of the work of the Holy Spirit that may be called pentecostal and charismatic, there will be an earnest attempt to bring these matters to light. Volume 2 will deal particularly with this area; however, in many other places in Renewal Theology there will be pentecostal/charismatic input.

Finally, the concern of Renewal Theology in every area of study is truth. This is not an attempt to advance a particular cause but to understand in totality what the Christian faith proclaims. It is not only a matter of individual doctrines but also of the full round of Christian truth. With this in mind, it has been my prayerful desire that the Spirit of truth at every point will lead into all the truth (John 16:13).

I extend my gratitude to various colleagues on the Regent University faculty who have read the material in whole or in part and have offered many valuable suggestions. I am especially grateful to Dr. John Rea and Dr. Charles Holman of the Biblical Studies faculty for their help in this regard. I also offer many thanks to Mark Wilson, Regent University assistant, for his initial editing of all the material. Appreciation is likewise extended to graduate assistants Helena O’Flanagan and Cynthia Robinson for reference work and to typists Ruth Dorman and Juanita Helms. In bringing this material to publication I also greatly appreciate the fine, cooperative relationship with Stanley Gundry, Ed van der Maas, and Gerard Terpstra of Zondervan Publishing House.

Most of all, I am profoundly grateful to my wife, Jo, for her encouragement and help throughout the long process of bringing this work to completion.

I close this preface with the challenging words of Paul to Titus: As for you, teach what befits sound doctrine (Titus 2:1). By God’s grace I trust that what is found in the pages to follow will be sound doctrine. I have no desire to teach anything else.

1

Introduction

This opening chapter is concerned with the basic matter of theology. What is its nature, function, and method? The relevance of renewal will be touched on; however, the primary emphasis will be the question of theology itself.

I. THE NATURE OF THEOLOGY

A proposed definition: the contents of the Christian faith as set forth in orderly exposition by the Christian community. Various aspects of this definition of theology will be considered in the pages to follow.

A. The Contents of the Christian Faith

Theology sets forth what the Christian faith teaches, affirms, holds to be true: its doctrines.

Christian faith has definite tenets, and the range is wide, e.g., the Triune God, creation, providence, sin, salvation, sanctification, the church, sacraments, last things. Theology is concerned with what is true in its totality.

From its earliest days the Christian community has been deeply committed to doctrine or teaching. The first thing said about the early Christians was that they devoted themselves to the apostles’ teaching¹ (Acts 2:42). Throughout the New Testament there are many references to the importance of doctrine² —i.e., of sound doctrine.³ Such concern is both for individual doctrines and for the whole counsel of God (Acts 20:27). This concern continues to the present day. The Christian community is a teaching community.

Theology is concerned with truth. This means, first, a faithful and accurate explication of the contents of Christian faith—hence, to be true to the substance of the faith. It means, second, because of the conviction of Christian faith to be the truth about God, man, salvation, etc., theology is concerned with more than accuracy: it is concerned with truth as conformity to ultimate reality.

The focus of theology is God. For although theology deals with the whole round of Christian truth, the focal point is God: His relation to the universe and man. The word theology derives from theos and logos, the former meaning God and the latter word, speaking, discourse; hence, word about God, speaking about God, discourse about God. In the narrowest sense, as the etymology suggests, theology deals with nothing but God Himself: His being and attributes. However, as is now commonly the case, the word is used to refer not only to God but also to the whole of His relations to the world and man. In theology we never leave the area of speaking about God: theology is theocentric through and through.

It should be added that theology is neither praise nor proclamation, which would be either a speaking to or a speaking from God. Rather, it limits itself to discourse: a speaking about God. Theology accordingly fulfills its task not in the first or second person but in the third person. In discoursing about God, theology presupposes praise and proclamation and exists for the purpose of defining their content. Theology is therefore the servant of the Christian faith.

The word theology is also frequently used as an all-inclusive term to refer to the study of whatever has to do with the Bible, the church, and the Christian life. A school of theology is a place where many disciplines are studied: the Bible, church history, practical ministries. None of these studies seeks as such to explicate the content of the Christian faith; yet they are all closely related to one another and to the content of faith. In this broad sense a theologically well-educated and well-trained person is skilled in these related disciplines.

B. In Orderly Exposition

Theology is not just doctrine but the articulation of relationships and connections among various doctrines. The concern is that the whole counsel of God be set forth in comprehensive and orderly manner.

The truth of Christian faith is an architectonic whole. It makes up a structure, a pattern of interlocking harmony where all the pieces fit together and blend with one another: creation with providence, covenant with salvation, spiritual gifts with eschatology, and so on. Even more, since the background of all theological reflection is the living God in relationship to the living creature, theology seeks to unfold Christian doctrine as a living reality. It is not, therefore, the architecture of inanimate mortar and stones nor the structure of a beautiful but lifeless cathedral; it is rather the articulation of living truth in all of its marvelous variety and unity.

This means also that each doctrine—as a part of the whole—must be set forth as clearly and coherently as possible. This is to be done from many aspects, e.g., its content, background, basic thrust, relevance. The doctrine is to be made as comprehensible as possible. Because all Christian doctrines relate to God who is ultimately beyond our comprehension, there will inevitably be some element of mystery, or transcendence, that cannot be reduced to human understanding. Nonetheless, within these limits the theological effort must be carried on.

Theology is an intellectual discipline. It is a -logy and thus the reflecting upon and ordering of a certain area of knowledge.⁴ It is one way of loving God with all of one’s mind (Matt. 22:37) and thus a mental labor of love that seeks to set forth as cogently as possible the ways of God with man. A theologian cannot display or use too much reason, for though his reason cannot fully comprehend or elucidate Christian truth, he is called on to express as clearly as possible what is declared in the mysteries of faith. Theology, accordingly, is faith seeking understanding.⁵

Since orderly exposition is the way of theology, we may now add that it is systematic theology. The word system points up the interlocking and interdependent character of all the doctrines that make up theology. In some ways, the expression systematic theology is a tautology, for theology is itself orderly explication and thus implies systematic procedure. Nonetheless, the expression has come to be widely used to differentiate it from biblical theology, historical theology, and practical theology. These may be briefly noted in their relation to systematic theology.

Biblical theology is the orderly arrangement and explication of teachings in the Bible. This may be subdivided into Old Testament theology and New Testament theology, and still further, for example, into Pauline and Johannine theology. Historical theology sets forth in orderly fashion the way the church over the centuries has received and articulated the Christian faith in creeds, confessions, and other formulations. Practical theology is an orderly study of the way Christian faith is practiced: through preaching, teaching, counseling, and the like. Systematic theology is usually placed after biblical and historical theology since the Christian faith, which is rooted in the Bible, has come down through the centuries. And it is placed before practical theology because it provides the content of what is to be put into practice.

The expression doctrinal theology is often used to refer to essentially the same area as systematic theology. Because theology is concerned with the articulation of the contents of the Christian faith (thus the doctrines), it is both systematic and doctrinal. Because the word systematic expresses the articulation, and the word doctrinal the content, the terms may be used interchangeably.

Another expression, particularly common on the European scene, that needs to be related to systematic theology, is dogmatic theology. Dogmatic theology (or simply dogmatics) refers especially to theology as set forth in the dogmas, creeds, and pronouncements of the church. Dogmas have to do with the accepted tenets of the church or a particular church—what is accepted and believed. So dogmatic theology seeks to set these tenets forth as clearly as possible. Dogmatic theology accordingly bears a close relationship to historical theology in that it focuses on historical formulations of faith. It is akin to systematic theology in that it seeks to elucidate and set forth the accepted formulations in orderly fashion for the contemporary church.⁶ Systematic theology, while related to historical formulations, operates more freely in relation to them. To conclude: while all dogmatic theology is systematic, not all systematic theology is dogmatic; it may be more biblical, or even more philosophical.⁷

The area of apologetics should be mentioned next. It is this theological discipline that presents argumentation and evidences for the validity of the Christian faith. In 1 Peter 3:15 are the words "Always be prepared to make a defense [apologia] to any one who calls you to account for the hope that is in you. Also note 2 Corinthians 10:5: We destroy arguments and every proud obstacle to the knowledge of God, and take every thought captive to obey Christ."⁸ The apologist seeks to provide, insofar as possible, a rational defense of the Christian faith. Apologetics is directed to the world of unbelief and attempts to establish certain aspects of Christian faith—for example, the veracity of Scriptures, the existence of God, the deity and resurrection of Christ, and the immortality of the soul—as true on the basis of rational and empirical evidence only. No appeal is made to faith or Scripture but simply to what a rational and open mind can comprehend. Apologetics, therefore, is not directly theology that sets forth the contents of the faith without argumentation or defense. However, apologetics presupposes that faith, and is quite systematic in its attempts to set forth reasons for it.

Ethics is another area that needs consideration. Ethics, the discipline concerned with moral conduct, may be a wholly secular pursuit—for example, in the study of Aristotelian ethics. Insofar as ethics is Christian ethics, however, there is a vital connection with theology. For the Christian, faith is directed not only to love of God but also to love of the neighbor. Wherever the relation to the neighbor is concerned, one is in the realm of ethics. Christianity has to do with both faith and morals, and one without the other is a truncated theology. In this sense ethics is identical with theology in its moral dimension. But also as Christian ethics becomes more concrete in its application to such contemporary problems as war, race relations, the economic order, sexual behavior, and ecology, it is then an auxiliary to theology. Like apologetics, ethics presupposes the substance of theology and serves as a concrete application of it.

C. By the Christian Community

Theology is a function of the Christian community, which has had many functions since the earliest days. In addition to the apostles’ teaching, which we previously noted, the early Christians also devoted themselves to fellowship, to the breaking of bread and the prayers (Acts 2:42). Broadly speaking, the main functions might be described as worship, proclamation, teaching, fellowship, and service. When the Christian community seeks to set forth its basic understanding—its teachings—in orderly fashion, this is theology.

Since theology is a function of the Christian community, it is apparent that theology cannot be an exercise in neutral observation but can be done only by those who are genuinely participants.⁹ Of course, many things might be written about God and His ways (and they could even seem to be adequate and true), but without participation there is inadequate grasp of what it is all about. Legitimate theology springs out of the life of the Christian community, thereby probing depths and heights otherwise foreclosed to ordinary understanding.

Finally, it should be added that while theology is a function of the Christian community, it often carries forward its theological work through special assemblies, councils, and commissions that are particularly devoted to the elaboration of the tenets of the Christian faith. Here the role of the theologian as a specialist in doctrinal matters is highly significant. He may be influential through his contribution to an assemblage seeking to define doctrine or simply through his writings that have credence in the Christian community. In any event, whether the work of theology is performed by a large assembly, a small group, or an individual, the matter of participation continues to be of critical importance.

II. THE FUNCTION OF THEOLOGY

Theology has a number of functions. Among these are clarification, integration, correction, declaration, and challenge.

A. Clarification

It is important to set forth as clearly as possible what it is that the Christian community affirms. This is primarily for the benefit of persons in the community who need instruction in the faith. Often there is lack of understanding in various doctrinal areas. Participation in Christian experience is, of course, the primary thing, but this does not automatically bring about full understanding. Much further instruction is needed in order that increasing clarification of truth may occur.¹⁰

It is a sad fact that many Christians are quite unclear about what they believe. They need—and often want—instruction about the contents of the faith. They are calling out for more adequate teaching. This is the task that theology is called to perform.

B. Integration

Theology should help bring it all together by integrating one truth with another. Theology is not only a matter of clarification of individual doctrines but also the demonstration of how these fit into a total pattern. Earlier I mentioned that the truth of Christian faith is an architectonic whole. In the teaching of theology there is the continuing effort to show how one part relates to another.

The purpose of another discipline, philosophy, has sometimes been described as to see reality and to see it whole. This applies all the more to theology, in which reality has not only been seen but also experienced, and therefore may be declared in its totality. Integration is important in all of life, and surely this is true in the area of Christian faith.

For many Christians there is need for integration of their Bible reading and study into a unified picture of truth. The Old and New Testaments in many areas of doctrine are not easy to relate to each other. This is also the case in relating the teaching of individual books to one another. There is also need among many Christians for integrating the truth they have received with various aspects of their own experience. This is true both in relation to their own Christian experience and their day-by-day experience of the world around them. They are largely ignorant of how it all fits together.

C. Correction

Theology serves as a corrective to departures from the truth. By articulating as clearly as possible the various truths of the Christian faith, it indirectly seeks to redress imbalances or errors that may have occurred. It is essential for the health of Christian faith to point away from such deviations.

Unfortunately, participation in Christian faith and experience is no guarantee against heresy creeping in. Indeed, most heresies that have plagued the church have arisen, not from opponents on the outside, but from misunderstandings on the inside. Sometimes this is due to overemphasis on a particular doctrine, thus blowing it out of proportion to its proper significance. Again, a heresy may begin as an honest misapprehension of a certain truth but, by being held over a period of time, it becomes increasingly distorted.¹¹ Or—and this is much more serious—because of the constant effort of evil forces to seduce the Christian community away from the truth, false teachings embraced may tragically be doctrines of demons (1 Tim. 4:1).¹²

In all of this the role of theology is of critical importance. There is a unity of the faith (Eph. 4:13) that rules out peripheral error. By articulating this more clearly, people will not be tossed to and fro and carried about with every wind of doctrine (Eph. 4:14) but will grow into full maturity. The urgency of theological teaching to safeguard the faith of Christians can scarcely be overemphasized.

D. Declaration

Another function of theology is to make known publicly what it is that the Christian community stands for. We say to the world, This is the banner under which we stand; this is the truth that we proclaim for all to hear.¹³ Paul writes that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places (Eph. 3:10). Of course, the church declares the wisdom of God in the preaching of the gospel; but particularly in her theological expression the manifoldness of divine truth is set forth for all to hear.

In order of priorities the primary thrust of theology is to the Christian community itself. The clarification, integration, and correction previously described are obviously related to the benefit and strengthening of those who participate in Christian faith and experience. However, there is this world-oriented function of declaration, the importance of which is not to be overlooked. If nothing more, it represents a kind of public accountability, a raison d’etre for the Christian community. And this—whatever the results—is not without some benefit in turn to the Christian community. There is undoubted value, both communal and personal, in taking a public stand.

Finally, although theology is not proclamation to the world, it may serve indirectly as an invitation to further investigation. When Christians firmly declare their stance, and do this in a responsible and articulate manner, the factor of credibility is thereby increased. Moreover, if such theology is written under the anointing of the Holy Spirit, it may all the more prepare the way for the direct witness that leads to life and salvation.

E. Challenge

Theology moves into areas of Christian thought that have often proved confusing, even divisive, and seeks to discover the truth. There are differences of doctrine within various Christian communities, often to the point of separating them from one another. Extremes have developed in the past over such matters as God’s sovereignty and human freedom, the divinity and the humanity of Jesus, and the nature of sacraments. Presently, extremes are particularly apparent in the area of eschatology. It is the challenging task of theology to seek to discover where the truth lies and to set it forth clearly and coherently. Some differences may be recognized as largely a matter of semantics; others are much more substantive in character. In any event, theology faces this ever-present challenge.

The challenge may also be viewed in another way, namely, to explore areas of Christian truth that have not yet been sufficiently charted out.¹⁴ In our day, this is especially true of the area of the Holy Spirit. The coming of the Holy Spirit, the spiritual gifts, the place of charismatic renewal in the life of the Christian community—all of this represents an area that has received only minimal theological attention in the past. It is surely paramount among the theological challenges of our time.

III. THE METHOD OF DOING THEOLOGY

How does one go about the task of articulating theology?

A. Seeking the Guidance of the Holy Spirit

It is only through the continuing direction of the Holy Spirit that genuine theological work can be done. When the Spirit of truth comes, he will guide you into all the truth (John 16:13). These words of Jesus express the foundational fact that the Holy Spirit is the guide into all truth. The Christian community to whom the Spirit of truth, the Holy Spirit, has come has the Guide in its midst. This same Spirit will teach you all things (John 14:26).

The Holy Spirit, further, was promised not only to be with us but also in us: He dwells with you, and will be in you (John 14:17). Hence, the Christian community has the Guide within, the Teacher, as an indwelling presence. The essential matter, accordingly, is to allow that internal reality, the Holy Spirit, to guide into all truth.

To go deeper: the basic fact of the Holy Spirit’s being the Spirit of truth and dwelling within means that truth is already resident within the Christian community. You have been anointed by the Holy One, and you all know (1 John 2:20).¹⁵ The anointing (or unction) of the Holy Spirit, the Spirit of truth, accordingly, means that when the Spirit guides into all truth, it is actually a matter of bringing forth or eliciting what is already known. Spiritual truth is implicit and is made explicit through the internal guidance of the Holy Spirit.

All this signifies that the work of theology, although it is done on the level of reflection, explication, and articulation of Christian truth, is not dealing with truth as foreign or external. The theologian himself, as a part of the Christian community, knows the truth implicitly. Through the immanent Spirit of truth, who guides into all truth, that truth becomes all the more fully searched out. This is the same Spirit who searches all things, even the deep things of God (1 Cor. 2:10 NIV), and who, accordingly, searches out the deep truths of Christian faith. The theologian works from this spiritual base and seeks to apply his best thought and reflection to ordering and setting forth what is given.

This continuing effort to follow the guidance of the Holy Spirit by no means implies that truth is inevitably declared. Neither church nor theologian is infallible; to err is human. But the more the guidance of the Holy Spirit, the Spirit of truth, is sought and followed, the more adequately the work of the theology is carried out.

Come, Holy Ghost, our souls inspire,

And lighten with celestial fire;

Thou the anointing Spirit art,

Who dost Thy sevenfold gifts impart.¹⁶

This ancient prayer to the Holy Spirit might well be the continuing prayer undergirding all theological endeavor.

B. Reliance on the Scriptures

The Scriptures of the Old and New Testaments are inspired by God and are to be fully relied on for the task of theology. They set forth in writing the declaration of divine truth and thus are the objective source and measure for all theological work. The Scriptures throughout provide the material data for Christian doctrine and subsequent theological formulation.

The words of 2 Timothy 3:16–17 are quite apropos: All scripture is inspired by God and profitable for teaching [or doctrine], for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. According to this statement, the totality of Scripture is God-breathed (the literal meaning of inspired)¹⁷ and thus immediately given by God.¹⁸ Thus there is an authoritativeness in Scripture that belongs to no human thoughts or words, no matter how much they are guided by the Holy Spirit. Human thoughts and words are not God-breathed and thus always need reproof’ and correction." Hence theology must turn primarily to the Scriptures as it pursues its task.

This inspiration of Scripture refers to both the Old and New Testaments. The words of Paul in 2 Timothy might be viewed as having reference only to the Old Testament since the New Testament was obviously not yet complete. However, that Paul’s writings, as well as certain others, were early recognized as Scripture is apparent from the words in 2 Peter 3:15–16 where, after speaking of Paul’s letters, reference is made to the other scriptures.¹⁹

Hence, the primary question for theology is, What does the scripture say?²⁰ For here alone is the objective rule of Christian truth. To be sure, the Holy Spirit guides into all truth, and the Christian community profoundly knows the things of God through the indwelling Spirit; however, there is the continuing need for the authority of Holy Scripture. Without such, because of human fallibility, truth soon becomes compounded with error. What does the Scripture say? is the critical question that must undergird all theological work.

It should be immediately added that there can be no basic difference between the truth the Christian community knows through the indwelling of the Holy Spirit and what is set forth in Scripture. Since all Scripture is God-breathed (which means God-Spirited)²¹ or Spirit-given, it is the same Holy Spirit at work in both Scripture and community. However, in terms of that which is authoritative and therefore normative, what is written in Scripture always has the primacy. It tests and judges every affirmation of faith and doctrine.

Several important additional matters should be noted:

1. There is great need for ever-increasing knowledge of the Scriptures—all of them. Ideally, one should have a working knowledge of the original languages. An interlinear translation is valuable especially when used in conjunction with lexicons. Comparing various English translations—such as the King James Version, the Revised Standard Version, the New American Standard Bible, the New English Bible, and the New International Version—is also helpful in getting a fuller perspective.

It is important, further, to learn all that is possible about the background, composition, and literary forms of the Bible; and therefore how better to study and understand it. Matters such as the historical and cultural context, the purpose of a given book, and the style of writing (e.g., history, poetry, parable, allegory) are essential to comprehend for arriving at proper interpretation. Moreover, it is important not to read a given passage in isolation but to view it in its broader setting, and if the meaning is not clear to compare it with other passages that may shed additional light. The whole subject of hermeneutics—namely, the principles of biblical interpretation—needs thorough comprehension if solid theological work is to be accomplished.

Most importantly, there should be continuous immersion in the Scripture. Timothy was commended by Paul: From childhood you have known the sacred writings (2 Tim. 3:15 NASB). He who would be a man of God … complete, equipped for every good work (v. 17), which includes the work of theology, needs to increase in knowledge of all the sacred writings throughout life. The words of Jesus Himself are of central importance: If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free (John 8:31–32). Jesus’ words are the heart of Scripture, and by continuing in and living in them we know the truth. To be sure, the Holy Spirit is the guide to understanding, but only as we are immersed in the word of the Lord.

2. We are never to go beyond the Scripture in the search after truth. Paul enjoined the Corinthians to learn not to exceed what is written [i.e., Scripture] (1 Cor. 4:6).²² This speaks against any extrabiblical source such as tradition, personal vision, or presumed new truth being put forward as additional or superior to what is inscribed in Holy Scripture. Sound doctrine established by genuine theological work cannot draw on other sources as being primary over Scripture.

Further, we must heed the words of Scripture that warn against private interpretation and distortion of Scripture. In 2 Peter we read, first, that no prophecy of scripture is a matter of one’s own interpretation (1:20). This is an urgent warning against failing to stand under the authority of Scripture—though outward adherence may be claimed—but rather to subject it to one’s own interpretation. Truth, however, is severely jeopardized when, though lip service is paid to Scripture, private interpretation prevails, and Scripture is emptied of its true meaning. A similar warning is given by Peter about the letters of Paul and other Scriptures which the ignorant and unstable twist to their own destruction (2 Peter 3:16). The distortion of Scripture, which has often happened in the history of the church, is an even more serious matter than private interpretation, for it takes the truth of God and changes it.

Theology has a crucial role to play in both of these situations. I mentioned previously that one of the functions of theology is correction. Sad but commonplace is the vast number of private interpretations and distortions that parade under the name of Bible truth. Christian thinking must help to ferret these out, while at the same time earnestly seeking not to fall prey to the same deceit.

3. Finally, there can be no true understanding of Scripture without the internal illumination of the Holy Spirit. Since all Scripture is God-breathed, it is only when that breath of God, the Spirit of God, moves on the words that its meaning can be truly comprehended. The answer to What does the Scripture say? is more than a matter of knowledge of the information contained in it, even that gained by the most careful exegesis, awareness of the historical situation, appreciation of linguistic forms, etc. Scripture can be understood in depth only through the illumination of the Holy Spirit.

This means, accordingly, that the Christian community is the only community finally qualified to understand the Scriptures. Paul wrote to the Corinthians concerning his message: And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who possess the Spirit (1 Cor. 2:13).²³ Without the Spirit there is blindness in reading the Scriptures; with the Spirit there is illumination in understanding the things of God.

C. Familiarity With Church History

For theology to do its work adequately, there is also the need for familiarity with the history of the church. This means particularly the affirmations of church councils, creeds, and confessions, which contain the way the church has at various times expressed its tenets. The writings of early church fathers, of recognized theologians (the doctors of the church), of outstanding Bible commentators, and hence Christian thought through the ages—all this is grist for the theological mill.

The early church period with its post-apostolic and patristic writings, and also the ecumenical councils representing the whole church, is especially important. The Apostles’ Creed, the Nicene Creed, the Creed of Chalcedon—to mention a few of the great early universal creeds—have done much to set the pattern of orthodox Christian faith down through the centuries. Church confessions growing out of the Reformation, such as the Augsburg (Lutheran) and Westminster (Reformed), though not ecumenical, are also quite important. Roman Catholic formulations such as the Decrees of the Council of Trent and Vatican Councils I and II represent other significant doctrinal formulations. Most Protestant churches have some kind of doctrinal statement, and acquaintance with a number of these can be helpful.

It would be a grievous mistake to overlook almost 2000 years of church history in pursuing the work of theology. We are all the richer for the doctrinal, creedal, and confessional work that has gone on before us. This does not mean that any of these formulations are on the same level of authority as the Scriptures;²⁴ however, they should be listened to respectfully and allowed their secondary place in theological reflection. If the Holy Spirit has been at work at all in the church through the ages²⁵ (and we can surely believe this to be true), then we should expect His imprint on much of what has been formulated. Thus we are called to spiritual discernment, recognizing that all such formulations are fallible, but making every possible use of what the Spirit has been saying in the church down through the centuries.

D. Awareness of the Contemporary Scene

The more theology is informed by what is going on in the church and the world the more relevant and timely theological writing will be. There is need, first, to be aware of the communication situation. We live in an age of multimedia communication—television, radio, the printed page—and this calls for increasing expertise in getting a message across. Modern man, whether inside or outside the church, is so assaulted by scattered information, propaganda, sales pitches, etc., that it is not easy to reflect on Christian truth or take time for serious theological reflection. Moreover, theologians have too often been poor communicators, their language is hardly comprehensible, and brevity has seldom been their long suit. There is need for much better, and more contemporary, theological writing.

In a sense, all theological work involves translation. That is to say, the writing should be done so as to make ancient truth comprehensible to the twentieth-century reader. The overuse of Latin and Greek expressions, or archaic terms, of sesquipedalian (!) words scarcely communicates the message well. The theologian wherever possible should seek to put difficult concepts in clear language and even allow the reader to find delight in understanding what is being said! All of this means translation with resulting comprehension.²⁶

Second, theology needs to be aware of the mood of the times. For many people today, both inside and outside the church, God is not real. This does not necessarily mean they do not believe in God (the number of those who claim belief remains high on the American scene), but many do not sense His reality. The prevailing mood is one of distance, abstractness, even disappearance:²⁷ God is nowhere to be found. Or, if there is some contact with God, it seems so occasional and uncertain that life goes on much the same without Him. Now by no means is this true of all persons; however, to the degree that the mood of uncertainty and unreality exists, theology has a critically important role to fulfill.

Also, it has often been said that we live in an age of anxiety. There is anxiety about human relations, economic security, health and approaching death, the world situation—and now all capped off by the imminent possibility of nuclear annihilation. Hence, there is much insecurity and deep fear affecting Christians as well as those who make no claim to faith. In addition to anxiety, one may speak of other maladies such as loneliness, stress and strain, confusion, even a sense of the meaninglessness of life for many. If such is the prevailing mood, or even partially the mood, theology that is worth its salt must address this situation.

Furthermore, for many persons both inside the church and without there is a strong sense of helplessness and impotence. Many feel incapable of handling the forces that come at them; coping has become a critical question. A lack of resources sufficient to meet the demands of life or to be an effective Christian deeply disturbs many. Again, theology must find ways of dealing with this mood of helplessness and impotence. There are answers,²⁸ and it is urgently important to declare what some of them are.

In the third place, there is the need for awareness of what God is doing in our time. On this point we break through some of the mood just described to affirm that many of the signs of the times²⁹ point to God’s presence and activity. There is doubtless much that is negative; for example, humanism and atheism, witchcraft and the occult, immorality and bestiality—all are on the increase. Some state that we live in a post-Christian civilization. However, along with the dark side there is also a very promising picture of evangelical resurgence, increased missionary activity, and spiritual revival. On the latter point, the charismatic renewal within the wide range of historic churches—Roman Catholic, Eastern Orthodox, and Protestant—is highly significant.

Let me speak yet more specifically. I am convinced that the contemporary renewal, which has deep roots in the reality of the Holy Spirit, represents a movement of God’s Spirit unprecedented since New Testament times. God is sovereignly giving His Spirit in power, and many of His people are receiving this gift. Thus there is coming into being in our time Christian communities of the Spirit that represent a tremendous spiritual force in the world. It is at this point that theology today has a major work to perform: to express to church and world what all this signifies.

E. Growth in Christian Experience

Finally, it is essential that there be continuing growth in Christian experience for theology to perform its task well. We may note several things here.

First, the task of theology requires that everything be done in an attitude of prayer. Only in an atmosphere of steadfast communion with God is it really possible to speak about God and His ways. Theology, to be sure, is written in the third person; it is a "speaking about God. However, without a continuing I-thou,"³⁰ second-person relationship in prayer, theological work becomes cold and impersonal. Prayer in the Spirit is particularly important, for thereby, as Paul says, one utters mysteries in the Spirit (1 Cor. 14:2),³¹ and these mysteries through interpretation of the Spirit can lead to deeper comprehension of the truths set forth in Scripture. The life of prayer, constantly renewed and ever seeking the face of the Lord, is fundamental in meaningful theological work.

Second, there must be a deepening sense of reverence. It is of God that theology speaks. He is the subject throughout, whatever else may and must be said about the universe and man. This God is He who is to be worshiped in holy array, whose name is to be hallowed, whose very presence is a consuming fire. Theology, realizing that it speaks of One before whom every mouth must first be stopped, can perform its function only in a spirit of continuing reverence. There is the ever-present danger that in discoursing about holy things, one may become irreverent and casual. If so, the divine reality is profaned, and theology becomes an enterprise that merits only God’s judgment and man’s disfavor.³²

Third, there is required an ever-increasing purity of heart. This follows from the preceding word about reverence, for the God of theology is a holy and righteous God. To speak of Him and His ways (and to speak truly) requires a heart that is undergoing constant purification. Blessed are the pure in heart, for they shall see God (Matt. 5:8) applies with extraordinary weight to the theologian. For he must see to write, and there is no seeing with clouded eye and impure heart.

Fourth, theology must be done in a spirit of growing love. The Great Commandment, You shall love the Lord your God with all your heart, and with all your soul, and with all your mind (Matt. 22:37), applies with particular force to the work of theology. Theology, as earlier noted, is a way of loving God with the mind, but it must be done in the context of a total love of God. Theology is passionate thinking; it is reflection born of devotion. For the Christian community, those who know the love of God in Christ Jesus—God so loved the world that he gave … (John 3:16)—this love ever-intensified makes of theology a responsive offering of praise and thanksgiving. Such love toward God is also inseparable from the love of one’s neighbor, for the words of the Great Commandment continue: You shall love your neighbor as yourself’ (Matt. 22:39). The more there is love for neighbor, the more there will be desire to meet his needs. In theological work this means expression with such clarity, directness, and concern that the neighbor" may be edified. Theology, if it is true speaking about God, is the speaking of love.

Fifth, and of greatest importance, all work in theology must be done for the glory of God. The Christian community needs constantly to set before itself the goal of glorifying God in all theological endeavors. In the words of Jesus, he who seeks the glory of him [the Father] who sent him [the Son] is true, and in him there is no falsehood (John 7:18). Even so, the goal of the community in every theological expression, both corporately and through its specialists, must not be to glorify self but constantly to give glory to God. In such a spirit theology may be a faithful witness to the living God.

¹Or doctrine (as in KJV). The Greek word is didache, usually translated teaching.

²See, e.g., Ephesians 4:14; 1 Timothy 1:3; Titus 2:10. The Greek word is didaskalia.

³Sound doctrine is spoken of in 1 Timothy 1:10; Titus 1:9; 2:1 (also 2 Tim. 4:3 NIV and NASB).

⁴E.g., bio-logy deals with knowledge concerning organic life (bios); psycho-logy, concerning the mind or soul {psyche); etc.

⁵Anselm (medieval theologian) made this expression the basis of his theological work. His famous Proslogion was originally entitled Faith Seeking Understanding.

⁶Dogmatic theology is more tightly bound to church formulations in the Roman Catholic Church than it is in Protestant churches. For example, the European Protestant theologian, Karl Barth, while entitling his major work Church Dogmatics, speaks of the non-binding character of creeds and confessions (see Barth’s Dogmatics in Outline, 13). While he views himself as a church theologian in the Reformed tradition and as one who writes in the context of both classical creeds and Reformation confessional statements, he claims ultimately to be bound by the Word of God in Scripture.

⁷Paul Tillich’s Systematic Theology is an example of a systematic theology that is avowedly philosophical in orientation. Its basis is not the Word of God but existentialist philosophy.

⁸Paul speaks similarly of the bishop or overseer (Gr. episkopos) as being able not only to give instruction in sound doctrine but also to confute those who contradict it (Titus 1:7, 9).

⁹Theology may be defined as a study which through participation in and reflection upon a religious faith, seeks to express the content of this faith in the clearest and most coherent language available. John Macquarrie so writes in his Principles of Christian Theology, 1. The role of participation is of critical importance.

¹⁰The intention of such instruction is that the individual Christian become a workman who has no need to be ashamed, rightly handling the word of truth (2 Tim. 2:15).

¹¹Jesus’ criticism of the Pharisees and scribes is apropos: You leave the commandment of God, and hold fast the tradition of men (Mark 7:8). Cf. Paul’s concern about Christians who increasingly submit to the commandments and teachings of men (Col. 2:20–23 NASB).

¹²Peter also warns, There will be false teachers among you, who will secretly bring in destructive heresies (2 Peter 2:1). Cf. Paul’s similar warning in Romans 16:17 and 1 Timothy 1:3–7. Cf. also Hebrews 13:9.

¹³A pertinent example of this is the Barmen Declaration of 1934 when representatives of the Reformed, Lutheran, and other Protestant churches in Germany declared their faith in the lordship of Jesus Christ over against the rise of the Third Reich and Adolf Hitler. The theologian Karl Barth was in the background of the writing of the Declaration. In this important Declaration these German Protestant churches through several theological statements publicly declared their position in contradistinction to Nazism. This was not a total theological statement, however, but one speaking to a particularly urgent situation.

¹⁴In one sense this is a matter of going on to maturity (see Heb. 6:1). The challenge, accordingly, is to press on (NASB) beyond elementary teaching (NASB) to the wider range of theological matters.

¹⁵Or Ye know all things as the KJV reads. Ancient manuscripts make possible either reading of the text. In line with John 14:25-26 and 16:13, the reading Ye know all things seems to be preferable. Whichever way the text should be read, the basic message is the same: truth is resident within the community of faith.

¹⁶The opening stanza of the ninth-century Latin hymn, Veni, Creator Spiritus.

¹⁷The Greek word is theopneustos, from theos, God and pneo, breathe. The NIV has God-breathed.

¹⁸This immediacy of inspiration by no means discounts or eliminates the human factor. According to 2 Peter 1:21, men moved by the Holy Spirit spoke from God. This refers to Old Testament prophets who in their speaking and writing were so moved by God’s Spirit that their words were from God. Hence there is nothing mechanical about inspiration. Scripture is the result of God’s intimate touch-His moving, His breathing-upon those who set forth His truth.

¹⁹Or the rest of the Scriptures (NASB); the Greek phrase is tas loipas graphas. The question of the canon (the list of books accepted as Holy Scripture) will not be a matter of concern in Renewal Theology. We will be operating on the basis of the sixty-six books (thirty-nine in Old Testament, twenty-seven in New Testament) recognized as authoritative by all churches (this will not include various apocryphal books accepted in the Roman Catholic and Eastern Orthodox traditions).

²⁰These are the words of Paul in Romans 4:3 and Galatians 4:30.

²¹Breath and spirit are the same in Greek: pneuma.

²²This is the NASB translation. The Greek literally is not [to go] above what has been written. What is written means Scripture, as, e.g., in 1 Corinthians 1:19, 31; and 3:19. The RSV translates what is written in 1 Corinthians 4:6 as scripture.

²³The Greek text for interpreting spiritual truths to those who possess the Spirit is pneumatikois pneumatika synkrinontes variously translated as comparing spiritual things with spiritual (KJV), combining spiritual thoughts with spiritual words (NASB), expressing spiritual truths in spiritual words (NIV). The NEB reads: interpreting spiritual truths to those who have the Spirit, which is quite similar to the reading of the RSV quoted above. It is interesting that both NASB and NIV give marginal readings similar to RSV and NEB: interpreting spiritual things [truths NIV] to spiritual men. From the Greek text itself, and in the light of these various translations, the basic thrust of Paul’s message seems clear: spiritual truths {pneumatika), such as Paul was writing, can be understood only by spiritual people (pneumatikois).

²⁴I speak here as a Protestant. For Eastern Orthodox and Roman Catholics much more authority is invested in creedal formulas. For Roman Catholics, papal pronouncements uttered as dogmas (such as the Dogmas of the Immaculate Conception and the Assumption of the Virgin Mary) claim infallibility; hence they have an authority equal to or above Scripture. The proper attitude, I would urge, is that every doctrinal formulation whether of creed, confession, or theology must be put to the test of the full counsel of God in Holy Scripture.

²⁵Unfortunately there are those who view the history of the church as nothing but the history of error. The dark ages have persisted throughout. Accordingly we have nothing positive to learn from the past. This attitude is an affront to the Holy Spirit and Christ the Lord of the church.

²⁶It should be added that translation does involve two dangers: first, of diluting the message; second, of transforming it into something else. The content, however, must remain the same, neither diluted nor transformed.

²⁷The God is dead language of the recent past is a tragic symbol obviously not of God’s death but of the death of faith for many. Even where such language about God is shunned or even labeled blasphemous, there is often a feeling of such distance from an absent God that it amounts to a feeling that He is dead.

²⁸Paul Tillich speaks of systematic theology as answering theology: It must answer the questions implied in the general human and the special historical situation (Systematic Theology, 1:31). I do not agree that theology is only this; however, it must not fail to give answer to human problems.

²⁹Matthew 16:3.

³⁰The language particularly used by Martin Buber in his little book, Ich und Du (English translation: I and Thou).

³¹Paul actually says in this verse that it is by speaking in a tongue that one utters these mysteries. However, as the larger context shows, this is praying with the spirit or praying in the Spirit. For more detailed discussion of this whole area, see Renewal Theology, vol. 2.

³²True theology is the teaching which accords with godliness (1 Tim. 6:3). It is godly teaching (NIV), thus stemming from a deep reverence and piety.

2

The Knowledge of God

The primary question in theology is that of the knowledge of God. In theology we talk about God continually. Christian faith claims to have knowledge of God—not fantasy, imagination, or guesswork, but knowledge. What is the basis for such a claim? How is God known?

Here we are dealing with the area of epistemology—the study of the grounds, method, and limits of knowledge. Epistemology is discourse about knowledge,¹ and in the theological realm it is discourse about the knowledge of God. We will focus primarily on the way God is known.

I. THE IMPORTANCE OF THIS KNOWLEDGE

We must recognize at the outset that the significance of this knowledge cannot be overemphasized. We are here concerned about a matter of ultimate importance.

A. Human Reflection

Throughout the history of the human race people have again and again raised the question about the knowledge of God. The importance of this matter is evidenced by the universal search of mankind in which the knowledge of God has been the ultimate concern. Human reflection invariably turns beyond the question of knowledge of the world and man to the question, How do we know God? Multiple religions, all representing mankind’s highest loyalty and commitment, are essentially attempts to find the answer; and many a philosophy has turned toward the knowledge of what is ultimate as the paramount and final pursuit.

So, we repeat, human reflection invariably turns upon the matter of knowledge of God as the ultimate concern. This concern may be hidden for a time amid the many affairs of the world and man’s self-centered preoccupations, but the question will not go away. Something in man, it seems, cries out for this supreme knowledge; and unless he is willing to acknowledge and pursue it,² life never achieves its fullest satisfaction.

B. The Scriptures

The matter of the knowledge of God is a continuing theme throughout the Bible. From the human side, for example, there is the cry of Job who says, Oh that I knew where I might find him, that I might come even to his seat! (Job 23:3). Or we hear the words of Philip: Lord, show us the Father, and we shall be satisfied (John 14:8). The cry of the heart is for finding God, beholding Him, coming even into His presence.

From the divine side, the Scriptures depict God as supremely desirous that His people shall know Him. One of the great passages is Jeremiah 9:23–24: Thus says the LORD: ‘Let not the wise man glory in his wisdom, let not the mighty man glory in his might, let not the rich man glory in his riches; but let him who glories, glory in this, that he understands and knows me.’ To understand and know God—and to glory in this—is the supreme and final thing. Isaiah prophetically declares that the day will come when the earth shall be full of the knowledge of the LORD as the waters cover the sea (Isa. 11:9). This is the consummation of God’s desire and intention: that the whole world shall some day know Him.

Contrariwise, the lack of genuine knowledge of God is shown in the Scriptures to be a tragic matter. In the opening words of Isaiah’s prophecy is this lament: Hear, O heavens, and give ear, O earth; for the LORD has spoken…. The ox knows its owner, and the ass its master’s crib; but Israel does not know, my people does not understand (1:2–3). As a result of this lack of knowledge, the people of Israel are laden with iniquity … utterly estranged (1:4); their country lies desolate … cities are burned with fire (1:7). Another great prophet, Hosea, cries forth: There is … no knowledge of God in the land; there is swearing, lying, killing, stealing, and committing adultery…. Therefore the land mourns…. My people are destroyed for lack of knowledge (Hosea 4:1–2, 6). The tragic results of not knowing God are evils of all kinds—and destruction.

What is it that the Lord wants of His people? From Hosea again: For I desire steadfast love and not sacrifice, the knowledge of God, rather than burnt offerings (6:6). And the day will come most surely, the Lord declares through Jeremiah, when no longer shall each man teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest. (Jer. 31:34).

There can be no question but that the knowledge of God is of supreme importance according to the Scriptures. We should rejoice in it above all things, far above every other glory of earth. Its lack leads to multiplication of sin and iniquity, of estrangement from God, and desolation. But God wills to be known. Some day all will know, and the earth be filled with that glorious knowledge.

II. THE WAY OF KNOWLEDGE

Since it is apparent from both human reflection and the Scriptures that the knowledge of God is a matter of