What is the importance of theology, and why is it crucial to the life of the church?
Theology—that is, the study of God, or quite literally, God-word—helps us to understand God as He is revealed in His Word. Although theology attempts to understand God, there will never be a theology that fully understands Him, as God and His ways are infinitely greater than our finite knowledge (Rom 11:33-36). Theology is crucial to the life of the church as it teaches the Word of God when it is properly understood in order that we may glorify God through our love and obedience.
What does it mean to confess that Christ is the Word of God, and how does this inform the affirmation that Christian theology must always be both propositional and personal?
The Word of God was in the beginning with God and was God, becoming flesh in the person of Christ Jesus (Jn 1:1, 14). The Word of God is not merely something, but rather, Someone (Rev 19:13). This informs Christian theology in such that God has spoken to us through Christ, for Christ is the exact imprint of the divine nature of God, being the Head of the church (Heb 1:1-3; Col 1:18). The preeminent Christ is outside of the construct of time, being in both the beginning and the end, creating through and for Himself, and holding all things together (Gen 1; Col 1:15-18).
What is the definition of systematic theology, and what are its particular contributions to the church’s theological vocation?
Systematic theology is a coherent and orderly account of God’s Word, maintaining the consistency of Scripture as a whole while examining and evaluating the beliefs of modern Christians, and assessing Christian beliefs in accordance with their importance. Systematic theology trains believers to be good servants of Christ Jesus, teaching the sound doctrine of Scripture—that is, the words of the faith that are in Christ Jesus (1 Tim 4:6; 2 Tim 1:13).
What is general and special revelation, and what is the nature of the relationship, if any, between them?
General revelation is the glory of God made known to all mankind at all times and places which may be apprehended primarily through God’s work in creation, history, and human intuition (Rom 1:19). Special revelation is the knowledge of God made known to particular people in specific times and specific places through the Holy Spirit. Although general revelation reveals the glory of God, it lacks the sufficiency of knowing God personally and relationally. Thus, special revelation not only reveals Christ’s glory but also His will for sinners to be saved through the word of the Spirit-inspired prophets and apostles (Acts 16:31; 2 Pet 1:21).
What does it mean to confess that Scripture is at once a truly, fully divine and truly, fully human book, the product of the Spirit’s inspiration and superintendence of human authors?
All Scripture is inspired by God; thus, Scripture is truly and fully divine (2 Tim 3:16). There is not a single Scripture that comes from man’s own independent creation or interpretation or thought, for it is not by the will of man that Scripture is produced, but rather, the inspiration of the Spirit and the superintendence of the Spirit-vivified man (2 Pet 1:20-21). That is, God produces the Word as His Spirit inspires written biblical accounts with the distinctive personalities and writing styles of various men throughout biblical history.
What are the theological interconnections among Scripture, Spirit, Son, and church?
Because Scripture is breathed out from God through the superintendence of human authors, it has the power to convict and transform hearts (2 Tim 3:16-17; 2 Pet 1:20-21; Heb 4:12). The Spirit guides the church into all the truths of Scripture, declaring the whole counsel—that is, the will of God—to the church through the past prophets and through the Son (Jn 16:13; Acts 20:27).
Why is it important to confess that the church recognizes the canonical collection, but does not determine/designate the canonical collection?
It is important that the church recognizes the canonical collection of the Newer Testament by the discernment of the Holy Spirit because it is not the church that determines/designates what constitutes Scripture (2 Peter 1:20-21). Such Newer Testament must testify of God’s will in the past, present, and future, being completely and absolutely in alignment and not contrary to the Older Testament, for it is simply God’s own Word. It is then at the church’s discernment to recognize if such is the Word of God or not (Jn 10:27).
Why is Scripture authoritative for the church, and from whence does Scripture gain its authority?
God has all authority and speaks through human authors in Scripture by the Spirit. All Scripture is inspired by God. Thus, it is authoritatively useful for the church in such teaching, reproof, correction, and training in righteousness (2 Tim 3:16). Scripture contains the power and authority to transform the mind of the believer that the will of God is made known, changing the believer inside out to what is good and acceptable and perfect in accords to the Word of God (Rom 12:2).
What does it mean to confess that Scripture is perspicuous? Is Scripture clearly understood by anyone who reads it?
To confess that all Scripture is perspicuous simply means that it is clearly comprehendible—that is, it is never unclear or too difficult to understand (Deut 6:6-7; Ps 19:7; Ps 119:130). Although one’s understanding of Scripture may be lacking, it does not mean that Scripture has a lack of clarity since the natural person perceives the Word of God as foolishness, for they are not spiritually discerned (1 Cor 2:14-16). Through the Spirit who is sent by the Father in the name of Jesus, all things in Scripture may be taught and brought to our remembrance of all of Christ’s teachings (Jn 14:26; Eph 1:17-18; 1 Cor 2:10-13; 2 Pet 3:16).
What are the three primary affirmations of the confession that God is Holy Trinity, and how do they help us articulate and safeguard the mystery of God’s three-in-oneness?
The first affirmation of our confession that God is Holy Trinity simply is that God is three persons—that is, God is three personal subsistences. The Father is neither the Son nor the Spirit; the Son is neither the Father nor the Spirit; the Spirit is neither the Father nor the Son (Mt 3:16; Jn 1:1-2; 7:37-39). The second affirmation is that each of the persons of God—the Father, Son, and the Spirit—are all co-equally and co-eternally God. The third and final affirmation is that all three persons of the Trinity are one in divine essence and being. Such affirmations help articulate and safeguard the mystery of the Trinity against theological novelty.
What is the meaning and significance of the confession of the “homoousia” and “perichoresis” of Father, Son, and Spirit? How does this speak to the unity or simplicity of God?
To confess the “homoousia” of the Father, Son, and Spirit simply means that all persons of the Trinity are of one substance—that is, the substance of God (Jn 14:1-11). To confess the “perichoresis” of the Father, Son, and Spirit simply means that each of the persons of the Trinity are not the other two. However, such confession speaks to the unity of God that the Father is in the Son, the Son is in the Father, and the Spirit proceeds from the Father through the Son, with all persons of the Trinity being completely and absolutely one (Jn 14:10; 17:20-23; Jn 16:4-15).
What does it mean to affirm that Jesus Christ is functionally subordinate to the Father, while rejecting that Jesus Christ is ontologically subordinate to the Father?
In His totally loving, trusting, and faithful submission to the Father, Christ is functionally subordinate to the Father (Lk 22:42; Heb 10:7). This does not mean, however, that the Son is subordinate in essence or nature to the Father. If we confess and affirm the belief that Christ is ontologically subordinate to the Father—that is, being in a lesser substance of being to that of the Father—we would tragically affirm that Jesus is not indeed God.
What does it mean—in keeping with Philippians 2:7—that Jesus Christ “emptied” himself in the days of his earthly humbleness?
In assuming human nature, Christ Jesus made Himself to be nothing by setting aside not His deity, but rather, His rightful privileges that are His as God (Phil 2:7). To assume that Christ set aside his glorious divinity is to falsely assume that Jesus is lesser than God. Christ Jesus had set aside not only His rightful privileges but also the fullness of His lordly self-possession (2 Cor 8:9).
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