Theology--Getting to Know the One We Love

by Laura Springer, M.Div., Th.M.

Theology is the framework of our understanding of God and his ways upon which we are able to design a godly life as persons and as community.

Often theology is considered about as interesting as eating sawdust or watching grass grow—and just about as useful. Both perspectives could not be further from the truth, for theology, in its most basic form, is simply what we believe about God and his ways. It ranges from the simple yet profound lyrics of “Jesus Loves Me” to the complex multi-volume Church Dogmatics of German theologian Karl Barth. It has a place in the seminary, but it also has a place in the Little Lambs Sunday School class.

Now, just so we are clear, theology is not the foundation of our faith; our faith is founded on a person: Jesus Christ. Rather, we might think of theology as an adjustable, yet stable framework on which to design a godly life as persons and as community. Stability comes from two sources: the framework is firmly attached to the ground and it is secure, such that adjustment requires effort. It is not adjusted on a whim.

How does this apply to theology? Theology is an adjustable, yet stable set of ideas about God and his ways, firmly attached to Jesus Christ. While Jesus is the same yesterday, today, and forever, our theological understandings are subject to correction. The theological thinking of the larger church is an excellent resource for adjusting our own theology, for the thoughtful, reasoned correction of hundreds of years has produced a stable framework (see below for some resources).

Each of us and all of us together has a theological framework, for we all have understandings about God and his ways. The unfortunate truth is that many of us have thoughtlessly built our framework and it does not correspond to the way things actually are. Often we do not even know what sort of framework it is, for we have not thoughtfully considered our beliefs.

If we truly love God, we will want to know about him, just as when we love a human, we want to know about that person [1]. If we love God, we will thirst for knowledge about him and the knowledge for which we thirst is theology.

Do you thirst for the knowledge of God? If not, ask God to make you thirsty. If you are thirsty, what are you doing to satisfy that thirst?

Further Reading in Theology (available in the Sanctify library; see Laura)
Bitesize Theology, by Peter Jeffrey
5 Minute Theologian, by Rick Cornish


[1] Idea courtesy of John Mark Reynolds, "The Glory of Jesus Christ: The Way Forward in the Dialogue Between Religion and Science," The Norton Lectures at Southern Baptist Theological Seminary, March 18, 2009.

Justice: Obligation and Motivation within Appropriate Boundaries

by Laura Springer, M.Div., Th.M.


Why do we have an obligation to do justice? We have an obligation to do justice because God is just. As God's creation and as his people, we are obligated to do justice.

What are the boundaries of justice? As the people of God, there are limits to how we ought to do justice. We cannot choose to do justice however we please; rather, we are constrained by the bounds of loving God and others. For example, as we look out in our comm8unity of Torrance, there are justice organizations and institutions with which we might engage. The decision whether and how to involve ourselves is bounded by the limits of God's law of love. As a community of God's people we must sit together and work out and probably struggle through, what the boundaries are and what activities are outside those boundaries.

What is our motivation to do justice? The first motivation is heart. As followers of Jesus, as the people of God our hearts are to run headlong toward God and his desires. God is a God of justice. Evil will be punished; it will be removed. The subjugation of evil is a divine human task (Gen 1:26-28).

The second motivation is the fact that God has placed us here in Torrance. This place, where he has put us, must be our primary mission focus, for all other mission flows out of where we are.This does not mean we set aside foreign or short term mission. It does mean that if we are not subduing evil and proclaiming God where we are, then something is desperately wrong. If we are not fighting for people, speaking wisdom to them, caring for them where we are in Torrance then we have no business going elsewhere. The commitment to do justice and be missional ought to shape how our time and resources are invested. Here, in our ordinary day to day lives, as we live in our neighborhoods, shop at grocery stores, dine in restaurants, and go bowling, the justice of God must be done and the good news of Jesus must be proclaimed.

He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? Micah 6:8 esv

But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth. Acts 1:8 esv

Who Wrote the First Five Books of the Old Testament?

by Laura Springer, M.Div., Th.M.

The first five books of the Old Testament, also known as the Pentateuch or Torah, are foundational to the entire Bible. The rest of the Old Testament and the New Testament unpack and bring to completion the basic truths God revealed there. The Torah's foundational nature makes its reliability of critical importance; authorship is key to reliability.

Two theories are most common. Some scholars believe various persons compiled the Torah from various sources from the mid-900s BC through the mid 400s BC. This theory is called the Documentary Hypothesis; it suggests four sources, each having its own characteristics. There is little agreement on exactly which portions of the Torah come from which sources.

Other scholars believe Moses wrote the Torah in the mid-1400s BC, using written and oral source materials; I hold this position. What follows is a short argument for Mosaic authorship, summarized from The Pentateuch as Narrative, by John H. Sailhamer, "An Introduction to the Pentateuch," by David Malick, and "Mosaic Authorship of the Pentateuch" (theopedia.com).

• The Torah itself is anonymous; the collection never states the author's name.
• The Torah itself, and the Old and New Testaments claim Moses as the author.
• Torah Evidence: 17:14; Ex 24:7; 24:27-28; 25:16, 21-22; Num 33:2; Deut 28:58; 29:20, 21, 27, 29; 20:10, 11
• Old Testament evidence:Joshua 1:7-8; 8:32, 34; 22:5; 1 Ki 2:3; 2 Ki 14:6; 21:8; Ezra 6:18; Dan 9:11-13; Mal 4:4
• New Testament evidence: Matt 19:18; Mark 12:26; Luke 2:22; 16:29; 24:27; John 5:46-47; 7:19; Acts 13:39; Rom 10:5
• Moses used various sources when he wrote the Torah, much like a historian does today. This is very similar to the method Luke used when he wrote Luke-Acts (see Luke 1:1-4 and Acts 1:1-3).
• Despite the differences in style coming from the various sources Moses used, the Torah has an essential unity, revealed in the strategic placement of story sections, genealogies, and law sections throughout the collection. If you would like to know more about this strategy, I highly recommend Sailhamer's book.

Why is this important?

• The Torah is foundational to the entire bible; its reliability is critical.
  
• The Old Testament testifies that Moses is the author.
• The New Testament testifies that Moses is the author.
• Jesus testifies that Moses is the author.
• Therefore, the authorship of the Torah is tied to the reliability of the Bible.
  

Resources

• An Introduction to the Pentateuch
• Mosaic authorship of the Pentateuch
• The Pentateuch as Narrative, by John H. Sailhamer
  

Seeing God's Justice in his Promises

by Laura Springer, M.Div., Th.M.

Throughout the Old Testament and into the New, God has been making covenants with his people. Three important covenants are the Abrahamic, Mosaic, and Davidic. These three covenants also illustrate two important types of covenant: the if-then covenant and the I-will covenant. Covenants are like contractual promises, with if-then covenants requiring promises from both parties and I-will covenants requiring promises from only one party.

In Deuteronomy (the last book of Moses), God made two distinct and opposing if-then promises to the children of Israel. The first is that if they would obey and trust him, they would live in the land and he would bless them. The second and opposite, is if they did not trust and obey, they would no longer live in the land and he would discipline them (Deut 30). These two if-then promises are part of the Mosaic Covenant.

If we follow the nation of Israel through its various kings and after it split into two nations, we see hundreds of years of choosing, ending with both kingdoms choosing to trust themselves and seek after other gods. As a result, God sent Assyria in 722 BC to take the Northern Kingdom of Israel out of the land and he sent Babylon in 586 BC to take the Southern Kingdom of Judah out of the land. God kept his promise.

Unlike the Mosaic covenant, the Abrahamic (Gen 12, 15, 17 ) and Davidic (2 Sam 7 ) covenants are I-will covenants. God promised Abraham that he would have land, seed, and blessing, and that all nations would be blessed through him. God promised David that he would always have a man on the throne.

We see these covenants working especially clearly in the divided kingdom and the discipline that resulted from the nation's faithless disobedience. Even as God disciplined the Northern Kingdom using Assyria and the Southern Kingdom using Babylon, he revealed, through his prophets a bit of how the Abrahamic and Davidic covenants would bear out.

The prophets during this time of turmoil also revealed how God's coming Messiah would bless all nations (Isa 9:1-2; Matt 4:12-17 ) and would be King of Israel (Mic 5:2; Matt 2:1-6 ), fulfilling the promises of the Abrahamic and Davidic covenants.

Another outcome of the I-will covenants is the fulfillment of the Mosaic covenant in the New Covenant. In Jeremiah 31 , we see God lifting the cover and revealing this new covenant. There God says that he would write his law on their hearts and that they would no longer need to exhort one another, for all would know Yahweh. This new covenant is the covenant that Jesus announced at the last supper when he said, "This is the cup of the new covenant in my blood" (Luke 22:20).

Why are we rehearsing the covenantal history of Israel in an academy about justice?

Let us look at the Mosaic covenant: if Israel would trust and obey, God would bless; if they did not trust and obey, he would discipline. In his blessing and disciplining, God acted in accordance with his own law. Even his own people, chosen for his own sake, are subject to the law and to the punishments incurred by breaking it and the blessing received by keeping it.

God's justice is seen further in his punishment of Assyria and Babylon. Assyria, which was the absolute power of the world, was toppled by its vassal state, Babylon. Babylon, which was the world power after Assyria, was toppled by Media-Persia. Both of these countries, Assyria and Babylon, flouted God's law. God had used them to accomplish his goals in disciplining his people, but they did it for their own evil purposes; therefore, they were punished.

Israel also flouted God's law and was disciplined severely. But there was a difference between God's punishment of Assyria and Babylon and his discipline of Israel and Judah, for in addition to the if-then promises of the Mosaic law, God had made I-will promises in the Abrahamic and Davidic covenants. These I-will promises were not dependent on Israel's covenant-keeping, for when God keeps his covenants, he displays his justice. God, in his justice, aligns himself with his own promises and keeps them, even when his people are disciplined.

In the coming of Messiah Jesus, in his eventual return, and in the full establishment of the kingdom, God's righteousness and fairness are born out. We, who are Gentiles, receive this blessing through Abraham's seed. We are the ones to whom the blessing through Abraham comes: through the Seed that is Messiah all of the promises of God become Yes. God's justice is born out in punishing the wicked, in disciplining the disobedient, and in blessing all who trust him.

Infinity: God’s Radical Freedom

by Laura Springer, M.Div., Th.M.

Infinity – n. Unbounded space, time, or quantity.
[immutability. Dictionary.com. The American Heritage® Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2004. http://dictionary.reference.com/browse/infinity (accessed: March 02, 2009).]

Being a Fully Devoted Follower of a Radically Free God

In his book, Living Jesus, Luke Timothy Johnson discusses a proposition of great consequence: Jesus is alive rather than dead and this determines what it means to follow him.
Being the disciple of a dead person is fairly straight forward: you read their ideas and their history and you model your life after theirs. It may take a while and it will require work, but the goal is static and the expectations are stable.

Being the disciple of a living person is radically different, for just when you think you understand him, he moves: he is not where you thought he was or he wants you to do something that is outside your box.

Being a fully devoted follower of Christ is being the follower of a living person. Because of this, we must not and cannot stop at mere conformity to our current understanding of Jesus, for as a living person, he keeps moving.

As a living person, Jesus is dynamic; as a divine person, he is radically so. As we saw in the article on Aseity, God is self-existent. Unlike every other being, he is radically free: he has the ability to do whatever he wills. The only restraints upon God are self-imposed; nothing else and no one else can apply any restraint.

These past weeks, Pastor Charlie has been teaching from the account of Jesus walking on the water. There is no way in all of the disciples' knowledge and experience that they would have ever thought he would come walking the water. Yet, when he revealed himself, Peter's response shows that even with his tiny trust, he understood that Jesus is radically free: if Jesus decides that Peter should walk on the water, then Peter could walk on the water. And he did.

Just when you think you know where he is and what he is going to do, he moves. This is why following Jesus requires more than careful bible study and regular church attendance. It also requires walking with your brothers and sisters, hearing their perspective. It requires reading Christian writings from other eras and traditions, hearing what they have to say, evaluating it by the gospel, and accepting what passes muster--even if it clashes with what you believe. It requires silencing your heart long enough to hear what the Spirit is saying now.

Because Jesus is a living person, our individual understanding of him is necessarily partial. Our understanding becomes increasingly complete in a community where each and all are in hard pursuit of the God who is radically free and who leads us in ways we never thought possible or even likely.

Immutability: God’s Unchangeableness

by Laura Springer, M.Div., Th.M.

Immutability – adj. Not subject or susceptible to change.
[immutability. Dictionary.com. The American Heritage® Dictionary of the English Language, Fourth Edition. Houghton Mifflin Company, 2004. http://dictionary.reference.com/browse/immutability (accessed: February 02, 2009).]

God does not change in his being, attributes, purposes, or understandings. This does not mean he is rigid and unemotional, for a quick read through the stories of the Old Testament shows that God is responsive and moved by emotion. So, what does this mean?

While God sometimes changes his short term acts (Exodus 32:11-14; Jonah 3:10), he always keeps his promises (Numbers 23:19) and his intentions stand forever (Psalm 33:11). Though creation changes and decays, God does not change; he remains forever (Psalm 102:26-27). Because God keeps his promise to bless and keep his people, they are not cast aside when they sin (Malachi 3:6). He reassures his people by basing his unchangeable promises on his unchangeable self (Hebrews 6:13-18). God's unchangeable goodness is the source of all goodness (James 1:17).

Those who have trusted Christ can be assured of God's unchanging, steadfast love. Unfortunately, the reverse is also true: those who have not trusted, have no assurance and no hope apart from Christ. In this, God is also unchangeable (John 14:6).

Who are you trusting?

Glory--God's Splendor and Radiance

by Laura Springer, M.Div., Th.M.

Key Ideas from

"Glory of God"
Kregel Dictionary of the Bible and Theology
by Henry W. Holloman
(C) 2005 Kregel Publications

• God's glory is the splendor and radiance of all he is and all he does. His glory is the only true glory; all else is derivative.
• We reflect God's glory back to him in our praise and thanks. To refuse or neglect to do so is sin. To reflect his glory in honor of another is idolatry.
• Everything in existence naturally reflects God's glory. Persons who willfully refuse to do so are judged.
• God's glory is reflected in all he has done, said, and made.
• God revealed his glory through his people Israel and, for the sake of his glory revealed in them, he keeps his covenant with them.
• God's glory is most clearly revealed in the life, death, resurrection, enthronement, and return of Jesus, the Son of God.
• God's people bring him glory through words and actions of praise, honor, and worship.
• Humans were created to give God glory.