The Influence of God on Theological Reflection

Christian theology is the study of God, humanity, the world and scripture through scripture with the aid of the Holy Spirit[1]. God is the primary focus of Christian theology. As the primary focus of theology God influences all aspects of Christian Theological Reflection. God guides theological examination, theological examination is directed by the worship of God and to the worship of God, and theology aids God’s people.

The first key way in which God influences theological reflection is by guiding it. There are two pieces to the guidance God gives theological reflection, the how and the why. These are questions of providence and purpose. The first question asks how God directs theological reflection (providence), while, the second question asks why God directs theological reflection (purpose).

God guides theological reflection in several ways. He speaks to Christians through the Holy Scripture and communicates with them through the Holy Spirit. This concept can be seen in the definition of theology; theology is the study of God, humanity, and the world through scripture by the enabling of the Holy Spirit. God inspired and sanctified[2] the Holy Scriptures making them profitable. Geoffrey Wainwright comments on the holiness of scripture saying, “the holiness of scriptures is derived from both their source and their function: they mediate the word of God. God is considered to be in some sense their author and he is further considered to assist our understanding and application of them[3].” Wainwright holds the belief that God is a direct assistant to the proper understanding of scripture. This view combined with the concept of theology being done through scripture shows that God has direct involvement in theology.

God communicates through scripture and assists Christian’s in the understanding of scripture by revelation through the power of the Holy Spirit. The Holy Spirit is often seen as the intermediary between God and humanity. This view of the Spirit is particularly applicable to the spirit’s mediation of the Word of God to humanity. Donald Bloesch defends this view when he writes, “I see the Spirit as not only the means by which we receive revelation but also the source and agent of revelation[4].” Bloesch continues to say that the Spirit is the speaker of the Holy Scriptures. It is the Holy Spirit which enables the communication and guidance of theology through scripture to humanity. Both Bloesch and Wainwright show the significance of God’s providence for Christian reflection of the Holy Spirit.

The why of God’s guidance is as important as the how? God guides Christian’s to a deeper understanding of scripture so they may be aided in holiness toward sanctification[5]. In his writings on the Holy Spirit Origin says the Spirit is present to “instruct and train them [God’s created], and to bring them to perfection by confirmation of His Holy Spirit and unceasing sanctification[6].” When Orign’s comments are understood in conjunction with Bloeshc’s and Wainwright’s show that the Spirit uses scripture in order to instruct and train Christians. God guides theological reflection to spur and help Christian’s toward sanctification and holiness. Sanctification comes through a proper biblical understanding of God through revelation by the intercession of the Holy Spirit. This coupled with God’s desire for His followers to be holy and devoted supports the belief that God guides theological reflection so his followers can grow closer to him.

It is for the purpose of spiritual growth that God guides theological reflection in specific direction. This guidance is important on both the corporate and individual level. The corporate church follows God’s guidance in worship matters, church governance matters and doctrinal matters. God guides these matters to aid the church in reflecting holiness. On an individual level the concept of the priesthood of all believers allows all Christian’s access to God. A common Lutheran mantra states, “We need no mediator other than Christ himself.” This concept demonstrates the belief that all Christian’s can engage in theological reflection in scripture through the Holy Spirit. On an individual level the Spirit’s intercession in theological reflection guides each individual believer to a holy sanctified life within the church.

God guides the theological reflection of scripture through the power of the Holy Spirit toward sanctification. The Holy Spirit’s communication and guidance are central to the Christian reflection and exploration of scripture. Without the Spirit’s guidance theological reflection becomes a philosophical exercise, devoid of spiritual significance and purpose.

A second key way in which God influences Christian theological reflection is in the direction of worship. God is involved in theological reflection in partnership with worship. The combination of God and theological reflection result in the worship of God. This can be seen throughout the major streams and aspects of Christian worship. Most specifically God’s interaction with theological reflection and worship can be seen in prayer, preaching, and musical praise.

The intersection of theological reflection, God’s influence and the Christian worship are most easily seen in the worship element of prayer. Theological reflection shows that Christians are called to a life of prayer[7]. Prayer is often seen as communication, both speaking and listening, with God. Prayer as two way communication or dialogue with God allows theology to be carried out through scripture with the aid of the Holy Spirit and the guidance of God. Prayer is a time for God to reveal his truth to believers. Prayer and theological reflection are inspirable. Prayer cannot occur independent of theological reflection and theological reflection cannot occur independent of prayer. Theologians of all levels, from lay theologians to professional theologians[8] should seek God’s guidance in prayer. Without prayer, a powerful form of guidance, the Holy Spirit is cut off from believers and theological reflection is stifled. Prayer centers and focuses Christians on God, a necessity for the practice of theological reflection. Theology starts with God[9] and focuses on God making prayer a necessity for properly focused theological reflection and understanding.

Theology, God’s influence and Worship also combine through preaching. Preaching is the proclamation or announcement of God’s Word. Preaching often takes the form of the explanation of scripture in a public setting; it is in this light that preaching can be seen as the public exercise of theological reflection. God influences preaching as a form of theological reflection because it is the explanation of His Word, He guides it through providence for His purpose. In other words, God guides preaching for the purpose of sanctifying the church. Preaching also influences theological reflection. Preachers often leave the congregation with concepts and actions that require further reflection. If done effectively preaching starts with the theological reflection of the preacher and results in theological reflection of the congregation.

Theological reflection, God’s influence and Christian worship also intersect through musical praise. God uses theological reflection to guide musical praise. Musical praise has always been an outlet for theological reflection. Musical praise has recently become on of the more influential worship elements in shaping theological belief then any other outlet for theological reflection. This makes the intersection between God, theology and worship all the more important when discussing musical praise. Musical praise is often a reflection of movements, churches or beliefs. Songs can either reflect the churches beliefs or the church can begin to reflect the belief of particular songs[10]. The influence of God on musical praise through prayer helps focus the church and theology where needed for church growth and understanding.

Regardless of the form of worship there is an intersection between it, the influence of God and theological reflection. This intersection shapes the church in its present form and sets the course for the future. God both uses worship to shape theological reflection and theological reflection to shape worship.

Christian theology aids God’s people into a better understanding of Him and leads them toward holiness. Millard J. Erickson describes the theology as having “practical value in providing guidance for the Christian life[11],” following the same concept Wayne Grudem says, “application to life is a necessary part of the proper pursuit of systematic theology[12].” Theological reflection is done with the end result of aiding or guiding the Christian life and the church. God uses theology to draw his people to Him and teach them the dogmas and principles that are in the Bible. The purpose of theology is the direct aid of God’s people. This is a matter that Christ speaks of in John 21:16 He tells his disciples to “feed My [Christ’s] sheep[13].” When this verse is seen in light of the biblical metaphor comparing teaching to milk and meat[14] it is clear that God’s desire is that theology is used to shepherd His sheep. It is the biblical job of theology to aid God’s people through the guidance and direction of God by feeding them meet or milk as necessary.

The aiding of God’s people through theological reflection can be referred as service minded theology. Theology serves God’s people through God’s guidance and the worship of him. In the sense of service proper theology is humble. This principle can be found in 1 Peter 5:5 which reads, “You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE[15].” Wayne Grudem refers to the opposite of humility as ugly[16] while the Bible describes it as being “puffed up.” It is God’s desire and instruction to approach life with humility, the humble approach is also to be used when reflecting on theology. Theological reflection cannot be effective in aiding God’s people when approached with an arrogant heart. An arrogant or puffed up heart conflicts with God’s message of love and hope. It also closes the heart to the Spirit’s message.

Theological reflection with a service minded approach leads to the strengthening of God’s people by opening scripture fully. 2 Timothy 3:16 lists the uses of scripture as “teaching, rebuking, correcting and training in righteousness.” Theology attempts to expand on scripture and its uses. Theology brings to full light and life the thoughts, concepts and meaning of scripture for the “teaching, rebuking, correcting and training in righteousness,” of Christians. Service oriented theology works toward the use of scripture for the growth of Christians and the glory of God. Theology carries scripture into the lives of God’s people so they can be further drawn into a holy life in God’s kingdom. Service minded theology seeks the purpose of God’s influence through the providence of scripture and the guidance of the Holy Spirit for the sanctification of God’s creation.

Christian theological reflection begins with the providence of God acting purposely through the Holy Spirit. Theologians are open to God’s providence and purpose through acts of worship and express the results of theological expression through further acts of worship. The result of God’s providence and purpose combined with the corporate worship and individual reflection is the sanctification of the church at both the individual and communal level. Theological reflection in its simplest form interacts with God and results in the spiritual growth of the individual and the community.



Bibliography



The Contemporaries Meet the Classics on the Holy Spirit. Harris, Randall, Ed. United States: Howard Publishing, 2004.



Millard J. Erickson, Book. Christian Theology; Second Edition. Grand Rapids, Michigan: Baker Books, 2003.



Grenz, Stanley, Olson, Roger, Who Needs Theology?: An Invitation to the Study of God. Illinois: InterVarsity Press, 1996.



Justo L. Gonzalez. The Story of Christianity. Volume 1 The Early Church to the Dawn of the Reformation vols. New York: HarperCollins Publishers, 1984.



Wainwright, Geoffrey. Doxology; The Praise of God in Worship, Doctrine, and Life. New York: Oxford University Press, 1984.



Wayne Grudem. Systematic Theology; an Introduction to Biblical Doctrine. Grand Rapids, Michigan: Zondervan Publishing House, 2000.



Webster, John. Holy Scripture; a Dogmatic Sketch. New York: Cambridge University Press, 2003.





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[1] The definition of theology draws from the definitions and concepts in Grudem and Erickson.

[2] John Webster, Holy Scripture; a Dogmatic Sketch (New York: Cambridge University Press, 2003), 17.

[3] Wainwright ,Geoffrey, Doxology; The Praise of God in Worship, Doctrine, and Life (New York: Oxford University Press, 1984), 100.

[4] The Contemporaries Meet the Classics on the Holy Spirit, Harris, Randall (United States: Howard Publishing, 2004), 53.

[5] The precise definition or belief of sanctification does not matter in this context. Regardless of the personal definition the concept affirmed here remains the same.

[6] The Contemporaries Meet the Classics on the Holy, Harris, Randall; 152.

[7] 1 Thessalonians 5:17

[8] Grenz ,Stanley, Olson, Roger, Who Needs Theology?: An Invitation to the Study of God (Illinois: InterVarsity Press, 1996)

[9] There is some debate whether theology starts with God or with Scripture the consensus seems to lead toward God.

[10] This concept is evident in modern I love Jesus songs. There is a tension created between the belief that one is to love Jesus like a friend and the male ability to worship. Love songs have effected the way churches are discussing and viewing Jesus in light of the power of the songs.

[11] Erickson, Millard J., Christian Theology; Second Edition (Grand Rapids, Michigan: Baker Books, 2003), 27.

[12] Grudem ,Wayne, Systematic Theology; an Introduction to Biblical Doctrine (Grand Rapids, Michigan: Zondervan Publishing House, 2000), 23.

[13] American Standard Version

[14] Hebrews 5:12 and 1 Corinthians 3:2, 9:7

[15] New American Standard Updated formatting original

[16] Grudem, Wayne, Systematic Theology; an Introduction to Biblical Doctrine, 33.