Theological Statement

Jo Fullwood, MACE, M Div., MT

These principles I know for sure: I am fearfully and wonderfully made Psalm 139:14, I
am born in the image of God Genesis 1:27, and there is nothing that can separate me from the
love of God, and God. I am a theologian who seeks to live out biblical principles that are written
in the inerrant Word. My theology, “faith seeking understanding” or “reasoning about God” is
constantly evolving (Grenz and Olsen 14). I have a curious nature that leads me to ponder and
question presented “truth”. I am constantly seeking understanding, which is why my theology is
constantly evolving. The theology of my youth was Arminian theology with a focus on
conditional salvation. My salvation is contingent upon my interaction and obedience of the Holy
Spirit’s promptings. I grew up with a work-based salvation. I questioned my leaders and family
members about this oppressive way of serving God. My senior pastor advised me to go to
seminary because of my curiosity. I received post-graduate degrees from Dallas Theological
Seminary and Liberty Baptist Theological Seminary where the Word was taught using
systematic theology. I was introduced to ideals such as dispensationalism, hermeneutics,
covenant theology, as well as other terms that named beliefs of theologians like Augustine,
Martin Luther, The Wesley Brothers, Charles Ryrie, L.S. Chafer, Leland Ryken, Chuck
Swindoll, and Charles Spurgeon. All well respected theologians who have influenced my chosen
theology of practice. Like these theologians, I identify, relate to God as well as mankind, and
practice pastoral care through the framework of Christology which is an extension of Christian
theology. Christ came, lived among us, suffered, died, and redeemed us. His life guides my life
and ministry. I am no savior, but I will walk with you.
That is, Christian theology that focuses on the relating of Christ’s life as a person,
resurrection, suffering, and His role as a shepherd. Christology is my core theology. There are
other aspects of other theologies that influences my pastoral care, such as Liberation theology
that speaks to the oppression and social injustice, Calvinist theology which informs how I am
impacted by God and my salvation, and Practical theology which guides me in how I interpret
scriptures for providing pastoral. However, if there is a conflict with my theology when utilizing
the other, I refer back to biblical principles, Christology and my fundamental beliefs about God.
I believe that God is benevolent, omnipotent, and omniscient. That God seeks to unite
and restore our relationship with Him. These truths informs my pastoral care. I hold an
egalitarian stance. I believe people are equal in all places or positions in regards to practicing
ministry. My theology is influenced by the teachings of John Calvin. That is John Calvin as a
person and his ideals original arguments. Research of Calvin suggests that him as a person does
not always reflect his school of thought. There are several thoughts that were developed after his
death. His ideals are aligned with the seminaries I attended, my church doctrines, and my
personal doctrines. I believe that all scripture is inspired by God and that man wrote them under
the guidance of the Holy Spirit (2 Timothy 3:16; 2 Peter 1:21). I believe that only through
salvation and belief in the redemption of Jesus Christ, one can be in union with God (John 3:5; 2
Corinthians 5:17; Ephesians 2:1-10; Titus 3:5). My belief in atonement, original sin, providence,
union with Christ, and predestination have not changed. It is my understanding and reflection of

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free-will that is more grounded. I understand free-will and predestination to work together
between God and mankind. I believe that the outcome (predestination) is determined, but the
choices (free will) to get there are chosen by the individual. This concepts also overflows into the
patient’s condition and treatment option. When practicing pastoral care, I am reminded daily of
the two entities.
My experience in pastoral care created opportunity for an expansion in the understanding
of theodicy, grace, mercy, and suffering. I am constantly bombarded with tough questions that
probe where God is in good vs. evil, justice vs. mercy, and other areas such as suffering and
grace. Essentially, where is Jesus when bad things or injustice occurs? Christ is always with us
advocates for those who believe. I place my trust in Christ because I can relate to Him. I interact
with those who should receive justice because I, too need mercy. Yes we are all fallen and in
need of a savior, but this does not suggest that we all should suffer. How I interpret and
understand Genesis 3, the fall of man has evolved. I once held the belief that people suffered
because of the sins they committed or discipline for the sins of their father. However, suffering
does not always derive from punishment, but the fragility of man. Grace, favor undeserved, is
applied to all and mercy is shown through the acts of service. I apply the same theology to my
life. I do not believe in Karma, but I fully believe that one will reap what he or she sows. There’s
a connection with my agrarian roots and biblical truth here (Galatians 6:7). Therefore one needs
discipline. The discipline of sin received is provided as a rod to guide the individual towards
reconciliation with the Father. Inadvertently, the choices of the people impacted the suffering
they received. However, one can be spared of this suffering when reconciled or if mercy and
grace is given. So how does my belief help me to understand the faith traditions of others? My
approach is sometimes spontaneous and I am eager to work and not become complacent
(MacAuthor 24). I am student of my patient before I become a shepherd. I reflect and ask them
to lead me. I embrace the many faith traditions I have encountered by creating a sacred space and
judgement free area. I understand the significance of my beliefs and how they ground me during
a crisis. Therefore, I reflect their grounded beliefs and equip them with their truths. My core
beliefs are firm and ungirds my practice of pastoral care. I embrace my foundation as I support
others when they question their fundamental beliefs. I disclose when beneficial for both parties.
Essentially, I have learned to help the patient find an eternal unexplainable peace within their
own faith.
We cannot do it alone. That is, participation in some type of community is essential for
mankind to thrive. The summation of my theology is based on homeostasis of life spiritually,
physically, and emotionally. Humans are broken internally and or externally. That brokenness
creates a need for a savior to reconcile and redeem. To sustain and continue requires active
participation in community. I refer to 1John 1:1-10 to support my theology of the importance of
the fellowship. Again, we cannot do it alone. This concept of community applies to spiritual
practice, personal life, and external resources. Stella Ting- Toomey states “We learn more from
people who are different from us than those who are similar to us,” indicating the need for
human connections and problem solving (Ting-Toomey, 8). As Christ journey with the people,
so do I. I then build a rapport to learn the individual holistically.

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My theology of spiritual care intertwines with my theology of pastoral care. My practice of
theology of spiritual care is carried out through pastoral care as a system of acts that provide aid
by addressing the disruptions of the spirit and the use of resources to restore the emotional and
mental status of an individual. Therein lies the occurrence of an individual achieving
homeostasis. Here the broken is mended, the fellowship reunites, and the resources meet the
need of the individual. This care happens in the educational as well as the clinical setting. In
CPE the methodology presented in skills lab educates and equips the chaplain to offer this type
of care. Enhancing the chaplain’s ability to journey with the patient and meet multiple needs. I
am drawn to engage with Jesus, as a man, and His willingness to journey with those who were
cast out and remind them they are not alone. My theology of hope informs me to provide
enlightenment when lead by the patient. Sometimes I lean into and practice hope even when I am
not directed, too. This occurs when a patient in non-verbal due to unconsciousness physically or
medically.
I work with several patients who faith beliefs were less conservative, atheist, or are a different
faith belief. I do not call God, Father, when there is abuse involving a father or a man. I
discovered the significance of seeing the Trinity in separate gender. I recall the feminine
pronouns as well as socially described/understood adjectives to describe the Holy Spirit or
Character of the Spirit. I am currently in an area of discovery and thirst to learn more about the
many faith beliefs and how they aid the believer through trauma, discovering new sense of
autonomy, homeostasis, and independence. Working in a multicultural setting provided
encounters that impacted my personal beliefs and the pastoral care I provide for other patients.
I have witnessed several patients suffering emotionally, mentally, and physically as I provide
pastoral care. I lead with my heart which is guided by my theology to enter into their space of
chaos and sit with them. Often, there are no words spoken. Sometimes there is an interpreter who
attempts to express the words and emotions I say, but this is not always successful. I have
stopped the interpretation and simply held the person’s hand. I do it because Christ loves me.
Christ suffers with me. I sit with the patient in the darkness. Christ is my shepherd and He walks
with me through the valley of shadow of death Psalm 23. My theology is in me and how I
operate. I am growing spiritually and able to apply his teachings the more I study the life of
Christ. However, I often questioned why God allows stillbirths to occur, miscarriages, patients
with incurable cancer, rare diseases that cause abnormalities, amputations of limbs, etc. I
contemplated where God was in the midst of the suffering as well as why it was allowed. My
view of Christ teaches that He does not sit back and watch our suffering for his enjoyment, rather
He is there and weeps with us. He then helps us by providing avenues of miraculous healing,
miracles through death for those who believe, or through medical miracles. These medical
miracles are cures caused by the eliminating symptoms, eradicating of viruses and bacteria. In
essence, I thought if God is good, He will not allow bad things to happen. Therefore I will pray
to end the “bad” things. My prayers changed. No man cannot control God, nor put Him a box, or
persuade Him to act unless it is His will. The more I seek to understand Him, the less I know, my
brain cannot fathom His powers. I understand this feeling of inadequacy or anxiousness is
normal when a disruption occurs. I believe that God seeks to restore those who are chosen,
however he shows mercy and grace to all mankind. Therefore, mercy is different for each
individual. This is why I stay in the room regardless of the outcome because I know Christ is
doing the same for me. There is a great Lutheran hymnal written by Edward Mote, that states,

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“My hope is built on nothing less than Jesus' blood and righteousness; I dare not trust the
sweetest frame, but wholly lean on Jesus' name. On Christ, the solid Rock, I stand; all other
ground is sinking sand, all other ground is sinking sand. This is my refrain Christ and what my
theology is based on. That is, humans are broken, we need a savior who understands, as well as
the need for community because we cannot do it alone.

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 Works Cited

Grenz, Stanley., and Roger E. Olson. Who needs theology? : An invitation to the study of God
of God. Downers Grove, IL, USA, IL, InterVarsity Press, 1996.

MacArthur, John. Pastoral ministry: how to shepherd biblically. Nashville, TN, Thomas Nelson,
Inc., 2005.

Ting-Toomey, Stella, and Leeva C. Chung. Understanding intercultural communication.

2nd ed., Oxford, NY, Oxford University Press, 2011.

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