Reasons For The Study Of Spirituality From A Theological Perspective

The contemporary usage of the word “theology” can be defined as “the science of religion” or “the doctrines

Rauschenbusch believes that theology has “lost its contact with the synoptic thought of Jesus” (133). While

The Bible and its text is trustworthy and reliable to its fullest, but on this journey in seeking the word of God can using it in how daily life is where arises an important question; How now is to understand the idea of the ‘Word of God” and its implications for how Christian theology is to be done. Karl Barth (1886-1968) a Swiss Protestant theologian who is one of the most substantial and influential recent works of Christian Theology in the twentieth century. In this text analysis of one of Barth teaching he breaks down in explaining what he means by “reflection” on the Word of God. Barth first address this three part: “the Word of God in a First Address in which God himself and God alone is the speaker, in a second address in which the

Michael J. Himes, in his book Doing the Truth in Love, describes theology as a way of “talking about God.” Talking about God brings many questions to mind: how do people talk about God when God is a mystery? How do people converse about what they do not know for sure? Many may think theology is inherited and even theologians talk about what they have learned from doctrines and the history they have been taught. Even though theologians know very little about God aside from what they studied, they still know it is important to talk about God. As Himes states, “God is simply too important to us not to talk about.” Although theologians are still figuring out the mysteries of God, they attempt to put forth their opinions and ideas about God in order to inspire people to find their own theology.

The Crucible of Life, by Timothy Crutcher, is a book that explains: the interrelationship of theological method and religious epistemology, the function of experience as an authority, the specific epistemological grounds, and the usefulness today of John Wesley’s theological method (17). The book begins by explaining an important distinction in Wesley’s usage of the word experience in comparison to our contemporary common use of the word. That is, Wesley uses the word experience to describe an outward, active process rather than a subjective and passive interpretation (23). Furthermore, it is noted that Wesley should not be assumed to be a Lockean philosopher due to his variety of philosophical roots (25).

Lewis’ essay relates to this course as Theology provides a perspective on understanding creation, the transcendent power, and humanity around us. He acknowledges that multiple viewpoints exist from the inside and outside perspectives. Also, one cannot ignore or discount specific inside experiences as it helps us think about something. Therefore, in Theology 205, there will inevitably be many ways to understand life, our purpose, and the people we are becoming. We are also covering the Bible in depth, so some of us will look “at the beam” if they have never read it, while others will look “along the beam” if they are familiar with its interpretations. The students who will look along the beam are those who are Christian or Jew, since they already use the Bible as some guidance in life. In contrast, those who look at the beam are ones who are new to this subject, those willing to view this course from a new lens, and those who do not practice Christianity or Judaism.

Faith operates in a unique way by providing the average, the noble, or the distasteful with a means to understand the world we inhabit. However, our worldly experiences also operate as a means to understanding the complexities of our faith. For St. Augustine, faith provides more questions than answers, but consequently leads to his life as a bishop and eventually sainthood. For some, however, the Bible provides the answers to all the questions that go unanswered by common sense. In St. Augustine’s Confessions, Augustine is able to further understand himself and his faith in Christ by reflecting on anecdotes of his past. Conversely, the Bible’s use of etiology provides spiritual justification for physical realities.

Additionally, the realization of an overly pragmatic theology found in chapter nineteen proved interesting; especially in consideration of Wesley’s Experiential Theology. We mustn’t become overly skeptical in our beliefs if we wish to discover as many new ideas that we possibly can. In this case, the best option would be the option that does not rule out an option unless logical necessity urges otherwise. We must remain consistent in our analysis of the hermeneutical spiral if we wish to continue through it in an appropriate, reasonable way. This sort of idea holds true for any hermeneutical process, but it is especially significant in the method that Wesley offers because of its reliance on correct understanding for scriptural, and then experiential, interpretation. Improper interpretation can lead to drastically false beliefs if carried on for too long.

. . the science of Christian faith and life.” Saint Augustine in the fifth-century defined theology as “Rational discussion respecting the deity.” A. H. Strong, the great twentieth century theologian said that theology is “the Science of God and of the relations between God and the universe.” Simply put, Theology is the study of God, and I believe there is a one true God, Jesus Christ. I also believe that theology can be used as a tool to try and understand God, gaining wisdom and in the pursuit of a better

This anthropocentric Christology and doctrine of salvation are inseparably connected to the loss of the cosmic pneumatology found in Scripture and the patristic

Function, order and fruit issue from this law of life within. It was solely on this principle that what we have in the New Testament came into being. Organized Christianity has entirely reversed this order” (Viola, 2010). After reviewing the Rod Dempsey’s Disciple Making is: Evaluating Church Models Chart, this is more of a cult model: incarnational lived out in the community, relational missional groups, intentional mentoring in the community (Dempsey, 2015).

Torrance gives us considerable background as to how the “Three Hierarchs” or “Doctors of the Church,” principle themes continue to influence how Christians think today with regards to theology and science. He introduces Saint Basil of Caesarea, Saint Gregory Nazianzen, and Saint John Chrysostom teachings on the foundation for the rationale and the non-rationale and their relationships to God, man, and the created universe within both

As an academic discipline, theology should share mutual and erudite goals with other academic disciplines: whereas theology strives for historical accuracy, conceptual consistency, interpretive clarity and systematic uniformity, yet it is much more a hope than a science. Also problematic, there is an eternal perspective, a paradigm that we cannot understand. Theology is theory, there are no proofs, the only proof I have is in my heart, and I call that the Spirit of truth (faith). Still, I am conscience that I bring my own set of prejudices, and hopes to this matter. I have good reason to mistrust many of my conclusions. The systematic method of theology looks at many issues wherein much diversity exists, diversity of historical thought, methods, and approaches. Within all this diversity, there are constants. In examining the methods of theology, we must recognize both the diversity and the constancy. One constant is Scripture. Yet, the meaning of Scripture is divers and restricted to interpretation. I think Biblical authority at its best, most earnestly means one does not affirm it as truth without struggling to understand its meaning. I ascribe to a certain authority of scripture, and trust in a divine nature within it. For me, this means addressing questions like: What is the context and the point of this passage? What is it calling me to do? What does this say about the nature of

By definition, these two fields cover different horizons, with the exception of a few topics. Theology refers to

As religious men, we should avoid the peril of becoming so engrossed in our theological studies that we neglect our personal devotion. Warfield’s caveat to us is Christian service or work alone cannot replace the depth of Christian affection to God. Work does not equal prayer it is the combination of work and prayer that will develop as ministers. By maintaining a strong devotion to God we are setting an example of holding fast to the confession of our hope. We must frequently examine ourselves against God’s Word to verify our hearts. It is as Warfield says, we should have our hearts on fire brightly so that in our innermost being we are men of God. The greatness of our calling as ministers should flow from the depth of our understanding of the unsurpassed greatness of God. This understanding should motivate, empower, equip and direct us in our