The Attributes of God
God constantly purposes to act in sustaining the universe (Ephesians 1.11, Colossians 1.17), and this activity reveals to us his character and nature in several different ways. God has, in his sovereignty, allowed human beings to have at least some knowledge of who he is and what he is like in a personal manner. in this sense the extent of God's revelation of his character and nature to human beings is determined by his will and wisdom (Deuteronomy 29.29). God has revealed these attributes through a variety of ways. These attributes include, but are not limited to faithfulness (Deuteronomy 7.5), goodness (Psalm 52.1, 106.1, 107.1), love (1 John 4.8), mercy (Exodus 34.6, Deuteronomy 4.31), grace (Romans 3.24), holiness (Leviticus 19.2), righteousness, and justice (Deuteronomy 32.4. Human beings can and do experience these attributes of God on an a finite and incomplete level.
Considering that God is an infinite being and human beings are not, their ability to grasp the character and nature of God is limited (Isaiah 40.13, Romans 11.34). God manifests several attributes that human beings are not able to fully comprehend, such as independence. Unlike humans, who require such things as water and oxygen and even physical contact to exist, God is completely independent (Psalm 121.4, Acts 17.25). He does not require anything to exist. God is also eternal in that he has no beginning and no end (Psalm 90.2). All other created beings (and even matter itself) have a beginning and end. Therefore our knowledge of God's eternality is limited. God is furthermore omnipresent int hat he exists everywhere (Psalm 139.8, Jeremiah 23.23-24). He is not limited by space. This means that God exists in all locations at one time. Additionally, God possesses all knowledge in the universe (Psalm 147.4-5, 1 John 3.20). This knowledge includes all physical and spiritual knowledge about every thing and every one that has ever existed. God displays his attributes to the created order through his infinite wisdom and omnipotence (Psalm 78.4-7).
The Trinity
God is one God, living and existing in three distinct persons for all eternity: the Father, the Son, and the Holy Spirit (Deuteronomy 6.4, Isaiah 46.10). God the Father exists as the eternal One, and all things flow from his being. God the Son exists eternally, without having been created (John 1.1, Colossians 1.14-17). God the Spirit proceeds from the Father and Son in an eternal state (1 Corinthians 2.10-11). While the trinity is not specifically detailed in scripture, the concept is referenced several times throughout the Bible.
The Works of God: Creation
God created the universe and everything in it from nothing (Genesis 1.1). HIs creative activity is brought about by the power of his word (Genesis 1.3). God's purpose in creating arose not out of need for fellowship with an external being (such as human beings, as he was content with the fellowship he enjoyed with himself), but for the purpose of bringing glory to himself (Acts 17.25). The created order exists to glorify God in whatever way it exists (Psalm 19.1).
I believe the biblical account of creation to not be so much a matter of how the universe came to be, but rather an account testifying to its Creator. This Creator created the earth in perfection, patterning all life around his existence and making all life dependent upon his sustaining power. That being said, I find the notion of creation having taken place in six literal, 24-hour days to be most natural reading of the creation account. The pinnacle of God's creation is human kind, being made in the image and likeness of God himself.
The Works of God: Providence
God works to sustain and maintain all things in the universe by his power. He is not passive. God is continuously at work in his creation. Indeed, he is ever watchful over his creation, and the movement of his hand in creation is constantly visible (Isaiah 46.9-10). There is nothing that exists that is not continually sustained by God's power or outside of his controlling influences (Proverbs 16.33). God is eternally watchful over the universe, and continually acts within creation to bring about his purposes. This includes forces of nature (Job 37.6-13, Mark 4.39-41), the personal lives of human beings, the political intentions of rulers and nations (Proverbs 21.1), and even activity at the molecular level (Colossians 1.16-17). All this God does for the sake of his glory and purposes, yet doing so justly, without ever being culpable for accusations of sin or wickedness.
Because God is intimately involved in the sustaining of the universe, he is therefore omniscient, omnipresent, and omnipotent (Job 38-40). In his wisdom, God foreknows and ordains all things that take place in the universe, to the extent described above (Isaiah 14.24). Furthermore, he possess all knowledge of events in the universe that have taken place, are currently taking place, and will take place. As the all-powerful God, he is able to work and move within the universe as he pleases. Nothing in the universe is exempt from feeling the effects of his far-reaching influence. For God to be able to affect his desired outcome in any circumstance, he must also exist in all places at the same time. Therefore, God is constantly aware of the needs, desires, and goings on of his creation, and is able to act within it as he pleases (Genesis 16.13).
The Works of God: Redemption
Redemption refers to God's plan of salvation for not only human beings, but for all of creation (Romans 8.22-23). God is continually at work within creation in order to redeem it - to bring it back to the way that it was first created (Romans 8.19-20). God's redemption of the pinnacle of this creation - human beings - is God's divine purpose for creation in order to receive glory for his work of redemption. T hat is, God foresaw the fall of humankind into sin - the separation of human beings from relationship with God - and planned to bring about redemption through Christ for the purpose of his own glory (Ephesians 1.4, 1 Peter 1.20). God gives human beings freedom to determine right from wrong. This freedom necessitates a plan of redemption on God's part, as human beings have, in their freedom, chosen to put themselves in the place of God and decide right and wrong. Therefore God, before the foundation of the world, created a means of redemption through the sending of his Son to live a perfect life and die a sinner's death to pay the price required to redeem all those who would believe.
Furthermore, God has a plan of redemption for creation, which is likewise fallen as a result of sin. God's plan of redemption includes the redemption of those physical realms that have been affected by sin through this same process. Human beings enter into this plan of redemption for creation by agreeing with God in his desires and purposes for creation.
The Works of God: Angels and Demons
God created an order of spiritual beings called angels to serve him and do his will (Psalm 148.1-5, Colossians 1.16). The work of angels consists of total obedience to God, minister to the saints, and bringing glory to God. Other angels, called demons, through deliberate choice, fell from their heavenly position (Revelation 12.7-9). They now tempt individuals to rebel against God (1 Timothy 4.1, 1 Peter 5.8), but only to the extent that God allows. All demons are destined for hell because of Christ's victory over sin (Hebrews 2.14, Revelation 20.10).
Monday, March 17, 2014
Sunday, March 16, 2014
4 Pitfalls of Ministry to Children and Teenagers
What follows was part of the content of our most recent "By the Way…" seminar for parents at Riverview Baptist Church. The seminar focused on some of the spiritual dangers facing children who grow up in the church, and how parents need to be aware of the potential for these dangers so as to modify their discipleship accordingly.
1. Familiarity and Sincerity Vs. True Faith
If you visited the White House and said, "Let me in, I know Barack Obama, and I need to talk to him," Secret Service would probably have you swept away to a secure location before you knew what hit you. But if Barack Obama emerged from the White House and said, "I know this man," then the whole situation is changed. Similarly, the question for would-be believers isn't just "Do you know Jesus?" but is also "Does Jesus know you?"
The negative answer to the latter question appears to be the unfortunate situation of some hypothetical characters in Matthew 7.21-23. These folks claim to know Jesus, and even claim to know him on somewhat of an intimate, personal basis, as demonstrated by calling him, "Lord, Lord." This repetition is a signal to the reader that these folks really, truly believe themselves to be close to Jesus. The only problem is that what they think they are is not what they actually are. Although they claim to know Jesus, Jesus does not reciprocate. Instead, he says he never knew them, which means that these people have deceived themselves into believing themselves to be Jesus' followers when they were not. A significant focus of this passage is not only what these people did/didn't do to disassociated with Jesus, but also the reality that their familiarity with Jesus and sincerity of their misplaced belief led them to believe that they had a spiritual status they in fact, did not.
This is something that parents need to watch out for: does my child know about Jesus (even enough to do things in his name?), or does my child know Jesus? Is it possible that my child has a set of knowledge about Jesus and is familiar with who he is both as man and as God, and what he has done on their behalf, but has no true faith?
2. "Family Faith"
Matthew 3 and John 8 describe two unique encounters that John the Baptist and Jesus both have with Pharisees. In each instance the Pharisees self-identify as "children of Abraham," insinuating that their heritage qualifies them as members of God's family. Not so, declare John and Jesus. One does not belong to God because he or she is of a certain bloodline. Nor does one belong to God because of a certain cultural or ethnic heritage. Instead, those who believe and act as Abraham believed and acted belong to God (of which the Pharisees did neither).
Parents need to be aware of the possibility that their children might identify with the Christian faith simply because it is what their family has always done. The Pharisees of the first century said, "We have Abraham as our father." 21st century children of Christian families say, "I'm a Christian because everyone in my family is a Christian. Of course I'm a Christian! It's the way I was raised." Both the first century Pharisees and 21st century children are wrong.
3. Emotional Manipulation
In 2 Corinthians 4 Paul renounces cheap tricks and deceptive ways of teaching and ministering the gospel because he knows that such teaching is phony and does not contain any real substance. It turns out false teachers of his day were cunning and using "underhanded" methods in how they taught, persuading people to be moved by something other than biblical truth.
A sad but very real trend in modern evangelicalism is to play on people's emotions in order to affect a desired result, such as coming forward during a service, being baptized, making a "commitment," pray a sinner's prayer, give money, or whatever. Some of this manipulation takes place, I believe, intentionally, while other forms are more unintentional and innocent. But innocent as it may be, it has the propensity to lead our children astray, and to lead them to do things they might otherwise not do if they were thinking clearly.
There are numerous examples of this happening throughout the church every week. Furthermore, churches and Christian camps unwittingly play upon people's emotions as a regular part of their ministry methods and practices. It's time to wise up and realize that how we do and say things in ministry is just as important as what we do and say in ministry.
Parents should always be pointing their children toward the truth, while navigating emotions wisely and with the knowledge that emotions can lead us (and our children) astray. They are not infallible.
4. Moralism
The Old Testament is replete with examples of people following the letter of God's law but completely disregarding the spirit. What does that mean? It means they technically did everything right on the outside, but the inside was still rotten to the core. These people appeared to be very moral, but inside were completely depraved. They were well behaved sinners. And the Jews of the New Testament didn't fare much better: Jesus compared to them whitewashed tombs were full of rotting corpses on the inside - they did the right stuff, but inwardly were sinful and wicked.
One danger of teaching the Bible and spiritual things to children is that they can interpret the Bible as moralism - a guide for living morally. While the Bible does lead us to righteousness and away from sin, any kind of moral change in a person that is not rooted in Christ is damnable. Parents should attempt to discern if a child's change in behavior is based on real transformation or on a misplaced desire to obey rules.
So what can parents do?
There are several things that parents can do in recognition of these dangers when it comes to ministry in churches and Christian camps.
1. Get to know your child's teachers and pastors.
2. Get to know the curriculum your child is learning.
3. "Test" your child to see where he or she is at spiritually and emotionally in their spiritual awakening/growth process.
4. Ask questions! Find out how your children are processing what they hear and learn. Don't settle for one word answers or "Sunday School answers."
5. Be involved in what they are learning. Throw yourself into the lesson material during the week and at home.
No system is perfect, and God is still sovereign. He will do what he will do. But as parents we are charged to care for our children's spiritual growth and discipleship. It behooves parents therefore to know what dangers exist in ministry to children and to walk with their children through this process.
1. Familiarity and Sincerity Vs. True Faith
If you visited the White House and said, "Let me in, I know Barack Obama, and I need to talk to him," Secret Service would probably have you swept away to a secure location before you knew what hit you. But if Barack Obama emerged from the White House and said, "I know this man," then the whole situation is changed. Similarly, the question for would-be believers isn't just "Do you know Jesus?" but is also "Does Jesus know you?"
The negative answer to the latter question appears to be the unfortunate situation of some hypothetical characters in Matthew 7.21-23. These folks claim to know Jesus, and even claim to know him on somewhat of an intimate, personal basis, as demonstrated by calling him, "Lord, Lord." This repetition is a signal to the reader that these folks really, truly believe themselves to be close to Jesus. The only problem is that what they think they are is not what they actually are. Although they claim to know Jesus, Jesus does not reciprocate. Instead, he says he never knew them, which means that these people have deceived themselves into believing themselves to be Jesus' followers when they were not. A significant focus of this passage is not only what these people did/didn't do to disassociated with Jesus, but also the reality that their familiarity with Jesus and sincerity of their misplaced belief led them to believe that they had a spiritual status they in fact, did not.
This is something that parents need to watch out for: does my child know about Jesus (even enough to do things in his name?), or does my child know Jesus? Is it possible that my child has a set of knowledge about Jesus and is familiar with who he is both as man and as God, and what he has done on their behalf, but has no true faith?
2. "Family Faith"
Matthew 3 and John 8 describe two unique encounters that John the Baptist and Jesus both have with Pharisees. In each instance the Pharisees self-identify as "children of Abraham," insinuating that their heritage qualifies them as members of God's family. Not so, declare John and Jesus. One does not belong to God because he or she is of a certain bloodline. Nor does one belong to God because of a certain cultural or ethnic heritage. Instead, those who believe and act as Abraham believed and acted belong to God (of which the Pharisees did neither).
Parents need to be aware of the possibility that their children might identify with the Christian faith simply because it is what their family has always done. The Pharisees of the first century said, "We have Abraham as our father." 21st century children of Christian families say, "I'm a Christian because everyone in my family is a Christian. Of course I'm a Christian! It's the way I was raised." Both the first century Pharisees and 21st century children are wrong.
3. Emotional Manipulation
In 2 Corinthians 4 Paul renounces cheap tricks and deceptive ways of teaching and ministering the gospel because he knows that such teaching is phony and does not contain any real substance. It turns out false teachers of his day were cunning and using "underhanded" methods in how they taught, persuading people to be moved by something other than biblical truth.
A sad but very real trend in modern evangelicalism is to play on people's emotions in order to affect a desired result, such as coming forward during a service, being baptized, making a "commitment," pray a sinner's prayer, give money, or whatever. Some of this manipulation takes place, I believe, intentionally, while other forms are more unintentional and innocent. But innocent as it may be, it has the propensity to lead our children astray, and to lead them to do things they might otherwise not do if they were thinking clearly.
There are numerous examples of this happening throughout the church every week. Furthermore, churches and Christian camps unwittingly play upon people's emotions as a regular part of their ministry methods and practices. It's time to wise up and realize that how we do and say things in ministry is just as important as what we do and say in ministry.
Parents should always be pointing their children toward the truth, while navigating emotions wisely and with the knowledge that emotions can lead us (and our children) astray. They are not infallible.
4. Moralism
The Old Testament is replete with examples of people following the letter of God's law but completely disregarding the spirit. What does that mean? It means they technically did everything right on the outside, but the inside was still rotten to the core. These people appeared to be very moral, but inside were completely depraved. They were well behaved sinners. And the Jews of the New Testament didn't fare much better: Jesus compared to them whitewashed tombs were full of rotting corpses on the inside - they did the right stuff, but inwardly were sinful and wicked.
One danger of teaching the Bible and spiritual things to children is that they can interpret the Bible as moralism - a guide for living morally. While the Bible does lead us to righteousness and away from sin, any kind of moral change in a person that is not rooted in Christ is damnable. Parents should attempt to discern if a child's change in behavior is based on real transformation or on a misplaced desire to obey rules.
So what can parents do?
There are several things that parents can do in recognition of these dangers when it comes to ministry in churches and Christian camps.
1. Get to know your child's teachers and pastors.
2. Get to know the curriculum your child is learning.
3. "Test" your child to see where he or she is at spiritually and emotionally in their spiritual awakening/growth process.
4. Ask questions! Find out how your children are processing what they hear and learn. Don't settle for one word answers or "Sunday School answers."
5. Be involved in what they are learning. Throw yourself into the lesson material during the week and at home.
No system is perfect, and God is still sovereign. He will do what he will do. But as parents we are charged to care for our children's spiritual growth and discipleship. It behooves parents therefore to know what dangers exist in ministry to children and to walk with their children through this process.
Friday, March 14, 2014
The Sovereignty of God in His Revelation of Himself
The next installment from my statement of faith has to do with revelation, answering the question: "How has God revealed himself to his creation?"
God's Means of Revelation
Revelation is the means of God's self-disclosure of himself to his creation, particularly human beings. God so reveals himself to his creation for the purposes of making them aware of his presence, producing an awareness of righteousness and sin, and revealing the way unto salvation. I believe that God reveals his character and nature to humankind through four distinct ways:
a) God reveals himself to humankind through what has been created (Romans 1.20). Through the creation it is made evident that an all powerful creator God exists, and so, all people have knowledge of God.
b) God reveals himself through the law having been written on the hearts of human beings (Romans 2.15). The knowledge of a universal moral law supposes the existence of a Universal Moral Law Giver, namely God. Through this means of revelation all human beings have a knowledge of righteousness and sin, and the Righteous Judge.
c) God reveals himself through scripture. Through scripture God reveals his character and nature, the fallen state of humankind, how he interacts with his creation, and what he expects from human beings.
d) God reveals himself through Jesus Christ. As the second member of the triune godhead, the incarnation of Christ clearly and visibly reveals God to the creation (John 12.45, 14.9). In Christ we are able to observe God's glory and his character and nature (Hebrews 1.1-3).
All human beings are given at least the first two types of revelation (creation and the law), and many are also exposed to the revelation of scripture. I believe that God, in his sovereignty, is able to perform his redemptive work through any combination of these four means of revelation (that is, he is able to redeem those who have no access to scripture or the Bible). Furthermore, I believe all human beings to be accountable for their own personal response to the level of revelation that God has given them (Luke 10.13-14, Ezekiel 33.8-9).
Inspiration
God inspired the writers of scripture to communicate the precise message he intended to put forth, but while not violating the personality, style, context, etc., of the human author (Psalm 19.7, 2 Peter 1.21, Acts 4.25). The message of scripture was written to a specific audience in a specific time in history, and located in a specific geographical region. It was also, however, written as universal truth for all people throughout time, culture, race, language, etc. (2 Timothy 3.16-17) Careful work on the part of the interpreter must be done in order to differentiate between the two. While the meaning of scripture is grounded in history and remains constant, its application varies on an individual basis.
Authority
Scripture is the ultimate authority regarding the testing of truth claims. It is sufficient and free of error in matters of doctrine and conduct (2 Timothy 3.16), and is therefore trustworthy. As the word of God, scripture is to be held in high esteem, and is worthy and capable of holding the Christian's trust for all matters of life. We are able, indeed expected, to examine all matters of doctrine and conduct against scripture to determine what is true and what is right.
Inerrancy
The Bible is without error in its original manuscripts (Proverbs 30.5, Psalm 12.6). It is precisely the message that God intended to communicate through its human authors (Matthew 5.18, John 10.35). Its translation and interpretation may contain false information, however, which lead the interpreter to errors in understanding and application. In all cases error never rests in scripture but in the interpreter.
Illumination
God enables those who would seek to understand the Bible to do so (Romans 10.17, 1 Corinthians 2.12-16, Hebrews 3.7). Understanding of the scriptures, beyond a mere intellectual understanding, is impossible without the aid of the Holy Spirit. The aid of the Spirit is necessary for overcoming several factors that might limit understanding such as: cultural differences between the reader and the original audience, the particular hermeneutic of a religious group or sect, limited interpretive abilities, and, of course, sin. Furthermore, the Spirit empowers those who have been enlightened to the truth of scripture to be able to continue in further understanding as well as to believe, apply, and live out the truth of the Bible (Psalm 119.34, Luke 24.25, Ephesians 1.17-18).
God's Means of Revelation
Revelation is the means of God's self-disclosure of himself to his creation, particularly human beings. God so reveals himself to his creation for the purposes of making them aware of his presence, producing an awareness of righteousness and sin, and revealing the way unto salvation. I believe that God reveals his character and nature to humankind through four distinct ways:
a) God reveals himself to humankind through what has been created (Romans 1.20). Through the creation it is made evident that an all powerful creator God exists, and so, all people have knowledge of God.
b) God reveals himself through the law having been written on the hearts of human beings (Romans 2.15). The knowledge of a universal moral law supposes the existence of a Universal Moral Law Giver, namely God. Through this means of revelation all human beings have a knowledge of righteousness and sin, and the Righteous Judge.
c) God reveals himself through scripture. Through scripture God reveals his character and nature, the fallen state of humankind, how he interacts with his creation, and what he expects from human beings.
d) God reveals himself through Jesus Christ. As the second member of the triune godhead, the incarnation of Christ clearly and visibly reveals God to the creation (John 12.45, 14.9). In Christ we are able to observe God's glory and his character and nature (Hebrews 1.1-3).
All human beings are given at least the first two types of revelation (creation and the law), and many are also exposed to the revelation of scripture. I believe that God, in his sovereignty, is able to perform his redemptive work through any combination of these four means of revelation (that is, he is able to redeem those who have no access to scripture or the Bible). Furthermore, I believe all human beings to be accountable for their own personal response to the level of revelation that God has given them (Luke 10.13-14, Ezekiel 33.8-9).
Inspiration
God inspired the writers of scripture to communicate the precise message he intended to put forth, but while not violating the personality, style, context, etc., of the human author (Psalm 19.7, 2 Peter 1.21, Acts 4.25). The message of scripture was written to a specific audience in a specific time in history, and located in a specific geographical region. It was also, however, written as universal truth for all people throughout time, culture, race, language, etc. (2 Timothy 3.16-17) Careful work on the part of the interpreter must be done in order to differentiate between the two. While the meaning of scripture is grounded in history and remains constant, its application varies on an individual basis.
Authority
Scripture is the ultimate authority regarding the testing of truth claims. It is sufficient and free of error in matters of doctrine and conduct (2 Timothy 3.16), and is therefore trustworthy. As the word of God, scripture is to be held in high esteem, and is worthy and capable of holding the Christian's trust for all matters of life. We are able, indeed expected, to examine all matters of doctrine and conduct against scripture to determine what is true and what is right.
Inerrancy
The Bible is without error in its original manuscripts (Proverbs 30.5, Psalm 12.6). It is precisely the message that God intended to communicate through its human authors (Matthew 5.18, John 10.35). Its translation and interpretation may contain false information, however, which lead the interpreter to errors in understanding and application. In all cases error never rests in scripture but in the interpreter.
Illumination
God enables those who would seek to understand the Bible to do so (Romans 10.17, 1 Corinthians 2.12-16, Hebrews 3.7). Understanding of the scriptures, beyond a mere intellectual understanding, is impossible without the aid of the Holy Spirit. The aid of the Spirit is necessary for overcoming several factors that might limit understanding such as: cultural differences between the reader and the original audience, the particular hermeneutic of a religious group or sect, limited interpretive abilities, and, of course, sin. Furthermore, the Spirit empowers those who have been enlightened to the truth of scripture to be able to continue in further understanding as well as to believe, apply, and live out the truth of the Bible (Psalm 119.34, Luke 24.25, Ephesians 1.17-18).
Thursday, March 13, 2014
The Whitewashed Daredevil
Today was a great day to go sledding: 40 degrees and sunny. It was warm enough that the kids didn't have to dress too heavily in order to go sledding. The local hill we frequent had a nice sized jump which, of course, Jamie had to try. Here's the result of his first go at it with some decent speed while his sister looks on from a distance.
Oddly enough, Jamie is somewhat of a daredevil when it comes to more extreme ways to have fun. He's more than willing to take risks, and when those risks result in injury, unlike most kids, he doesn't let that stop him from taking even more risks. He does things at age six that I've never done in my life because I'm too much of a wimp.
This demeanor of his is interesting, because in most other areas he's more timid and simple. But show him something risky and potentially dangerous or challenging recreation, and he's right there to do it. Like my sister says, most young kids have a dangerous side to them, but once they get hurt they usually wise up and grow out of it. Not my kid.
For example, his complaint about the high dive at the community swimming pool is that it's not high enough. I guess he'd prefer one that's twelve feet tall in instead of the 8 or 10 foot one that is there. And this six year old is insisting that he wants to try water skiing this summer on Uncle Matt's boat. We'll see about that one.
In the mean time, maybe I should get him some skydiving lessons.
This demeanor of his is interesting, because in most other areas he's more timid and simple. But show him something risky and potentially dangerous or challenging recreation, and he's right there to do it. Like my sister says, most young kids have a dangerous side to them, but once they get hurt they usually wise up and grow out of it. Not my kid.
For example, his complaint about the high dive at the community swimming pool is that it's not high enough. I guess he'd prefer one that's twelve feet tall in instead of the 8 or 10 foot one that is there. And this six year old is insisting that he wants to try water skiing this summer on Uncle Matt's boat. We'll see about that one.
In the mean time, maybe I should get him some skydiving lessons.
Wednesday, March 12, 2014
Statement of Faith: Integrating Motif
Recently I posted a portion of the biographical information I included in my statement of faith paper. The statement of faith was a requirement for my graduation from seminary as well as for my ordination through the North American Baptist Conference. Thankfully, much of the work I had to do for these two requirements overlapped, and I was able to use most of the work I did on this project for seminary throughout my ordination process.
Inasmuch as my statement of faith might benefit the church, I've decided to post portions of it here from time to time, starting with the "integrating motif" of my statement of faith. What is an integrating motif? An integrating motif is an overarching theme that unifies my theology. Or in other words, what is the big idea behind my theology? Find out below.
Having considered many of the great doctrines of the faith, and even those written about in subsequent posts, I have come to conclude that no doctrine has impacted my overall theology more than the doctrine of the sovereignty of God. Thus, I have endeavored to make this doctrine serve as the unifying thread throughout this statement of faith.
Sovereignty can generally be understood as referring to supreme power, and being free from any external control or influence. In reference to God, this means that God is the one who is ultimately sovereign, is the ultimate authority in the universe, possessing all power and control over the affairs of the universe, and is not swayed by any outside power to do other than he pleases. The assumption of this statement is that the identification of God as the sovereign of the universe is an essential, theologically unifying understanding.
In regards to theology, an understanding of the sovereignty of God aids the believer in understanding how and why God orders the affairs of the universe so as to bring about God's purposes in any and all realms of spiritual and physical life. And so the theology reflected in this statement of faith will follow those lines. All things in this statement assume that God is working and moving for his own purposes, to accomplish his own ends, according to his own will, for the sake of his own glory.
The goal of God's sovereignty is God's glory. That is, God so purposely ordains all matters to unchangeably come to pass for the sake of his glory, praise, and honor. God ordained the creation of the world for the sake of his glory (Isaiah 43.6-7); God created human kind and controls their affairs for the sake of his glory (Romans 9.17, 2 Kings 19.34); God maintains sovereignty over sin and its effects for his glory (Isaiah 43.25, Psalm 25.11, Romans 9.22-23, 1 Samuel 12.20-22); God sent his Son for the sins of the human race for the sake of his glory (John 7.18, 12.27-28, 17.1); God brings human beings to saving faith for the sake of his glory (Ephesians 2.5-8); God has revealed himself to human beings for the sake of his glory; God grows believers in holiness and spiritual maturity for his glory. The list goes on. Suffice it to say, all things that have been, are now, and will be, God has brought to pass so that he might take pleasure in all he has done.
Inasmuch as my statement of faith might benefit the church, I've decided to post portions of it here from time to time, starting with the "integrating motif" of my statement of faith. What is an integrating motif? An integrating motif is an overarching theme that unifies my theology. Or in other words, what is the big idea behind my theology? Find out below.
Having considered many of the great doctrines of the faith, and even those written about in subsequent posts, I have come to conclude that no doctrine has impacted my overall theology more than the doctrine of the sovereignty of God. Thus, I have endeavored to make this doctrine serve as the unifying thread throughout this statement of faith.
Sovereignty can generally be understood as referring to supreme power, and being free from any external control or influence. In reference to God, this means that God is the one who is ultimately sovereign, is the ultimate authority in the universe, possessing all power and control over the affairs of the universe, and is not swayed by any outside power to do other than he pleases. The assumption of this statement is that the identification of God as the sovereign of the universe is an essential, theologically unifying understanding.
In regards to theology, an understanding of the sovereignty of God aids the believer in understanding how and why God orders the affairs of the universe so as to bring about God's purposes in any and all realms of spiritual and physical life. And so the theology reflected in this statement of faith will follow those lines. All things in this statement assume that God is working and moving for his own purposes, to accomplish his own ends, according to his own will, for the sake of his own glory.
The goal of God's sovereignty is God's glory. That is, God so purposely ordains all matters to unchangeably come to pass for the sake of his glory, praise, and honor. God ordained the creation of the world for the sake of his glory (Isaiah 43.6-7); God created human kind and controls their affairs for the sake of his glory (Romans 9.17, 2 Kings 19.34); God maintains sovereignty over sin and its effects for his glory (Isaiah 43.25, Psalm 25.11, Romans 9.22-23, 1 Samuel 12.20-22); God sent his Son for the sins of the human race for the sake of his glory (John 7.18, 12.27-28, 17.1); God brings human beings to saving faith for the sake of his glory (Ephesians 2.5-8); God has revealed himself to human beings for the sake of his glory; God grows believers in holiness and spiritual maturity for his glory. The list goes on. Suffice it to say, all things that have been, are now, and will be, God has brought to pass so that he might take pleasure in all he has done.
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