Mythology Science and Theology
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MYTHOLOGY SCIENCE AND THEOLOGY, AN ADVENTURE IN EPISTEMOLOGY
BALA 91
Dr. Cornelius Hegeman 2014
CONTENTS 2
GLOSSARY
INTRODUCTION
LESSON ONE FROM CRISTOLOGY TO EPISTEMOLOGY
LESSON TWO FAITH, KNOWLEDGE AND EPISTEMOLOGY
LESSON THREE INTEGRAL EPISTEMOLOGY OF GRACE
LESSON FOUR TRUE THEOLOGY
LESSON FIVE TRUE SCIENCE
LESSON SIX FACT AND FICTION
LESSON SEVEN GLOBAL THEOLOGICAL EDUCATION
LESSON EIGHT EPISTEMOLOGICAL TESTIMONY
CONCLUSION
SUMMARY OF LESSONS
ANSWERS TO THE QUESTIONS
BIBLIOGRAPHY
GLOSSARY 3
Anthropology. Doctrine of man Christology. Doctrine of Christ Dialectics. System of logic that identifies the thesis (proposition), antithesis (contradiction) and synthesis (solution). Ecclesiology. Doctrine of the Church Epistemology. The science of knowing, “A division of philosophy that investigates the nature and origin of knowledge”1 Eschatology. Doctrine of the last things Global. Worldwide Hermeneutics. The principles of interpretation Human creationism. The creation of human being is accomplished by the intervention of a divine Creator Human evolution. The theory that human beings originate from a lesser developed species and continue to evolve at a non determined rate Mythology. The art of expressing cultural values by means of symbols and images. “A collection of myths about the origin and history of a people and their deities, ancestors, and heroes.”2 Pedagogy. The art of teaching Philosophy. The love of wisdom. Study of systems of thought Revelation. The disclosure of something previously not known Science. The study of all things created Soteriology. Doctrine of salvation Theology. Study of God and his revelation, attributes and work Truth. All that conforms to the revelation of God, for God is truth
INTRODUCTION
In the Introduction we will present a reflection on the definition of epistemology (doctrine of knowledge) and the main thoughts for each lesson.
1 American Heritage Dictionary 2 Ibíd. 4
R.C. Sproul defines epistemology as “the division of philosophy that seeks to answer one question: How do we know what we know, or how do we know what is true? Reason, sense perception, or some combination of the two has been among the most common answers to this basic question.”3 In this course, the author will argue that all of the human faculties (faith, reason, sense perception, and relationships) are involved with epistemology and that the source of knowledge and understanding is the revelation of the grace of God as reflected in God’s image in man and demonstrated in responding to man’s needs to God’s glory. Every person has an epistemology, a philosophy or doctrine of knowledge. In that sense we are Homo sapiens. But man is also a peccatori (sinner) who distorts the truth. Only by the Gospel of Jesus Christ will knowledge be transformed to be sanctorum (saints) and live to the glory of God (Lesson 1). Knowing is always associated with God, whether the knower recognizes that or not. The author argues for an epistemological paradigm based on God’s grace where “I receive, therefore I believe and know” (Lesson 2). Truth is conforming to the revelation of God, both his general, as well as, special revelation (Lesson 3). True theology (Lesson 4) and true science (Lesson 5) conform to God’s revelation in the Word of God and the Work of God (in creation, natural law, providence). When theology and science are not based on God’s revelation or do not conform to multiple evidences, they become mythology (Lesson 6). The author presents global theological education as an excellent means by which to “cross” theology and science and “to fill the earth with the knowledge of God” (Lesson 7). We are all knowers (Homo sapiens). We should know the truth. Yet, we fail, fall short and need God’s intervention. God calls us to be santorum (saints) and servus servorum (servant slaves) (Lesson 8).
BASIC METHODOLOGY AND THESIS
The author uses the dialectic system of logic: thesis, antithesis and synthesis. The thesis is the original proposition; the antithesis is opposite to the thesis; and, the synthesis is the resolution. In Biblical language we speak of the truth, the lie and the gospel solution. The author adds a fourth dimension to the dialectic, namely, syncretism. Syncretism is an unresolved synthesis. In theological terms, it is idolatry. 4 The main thesis of Mythology, Science and Theology is that science and theology that is not based on God’s revelation in His Word and according to His work in creation, is myth. The antithesis is that theology and science do not need the verification of God’s Word and creation. The synthesis is that the theologian and the scientist need faith in the revelation of Christ in order to understand both theology and science.
LESSON ONE
FROM CHRISTOLOGY TO EPISTEMOLOGY
Every generation, since Adam and Eve, have had the responsibility to discover and live by the knowledge of God and the knowledge of creation. Adam and Eve were made in the image of God (Gen. 1; 26 – 27;
3 R. C. Sproul. “Faith has its Reasons,” Tabletalk (Nov. 2013). p. 4. 4 Cornelius Hegeman, Integral Apologetics. 5
2: 7) and given to cultural mandate (1: 28) and the religious mandate (2: 15 – 17). The cultural mandate relates to man’s scientific endeavors and the religious mandate to his relationship to God. Satan and sin enters into the picture. Fallen angels and sinful man, rather than being responsible creatures, they want to be like the sovereign God (Romans 1: 22, 23). Such sinful thought and action can now only be changed through the gracious intervention of God. God send His Son (Genesis 3: 15; Mt. 1: 21) to live perfectly, pay the price for sin by dying on the cross and to resurrect to new life and new hope. Jesus Christ fulfills the purpose of the old creation and in the resurrection ushers in the new creation.
Col. 1: 11. May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, Col 1:12.giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light. Col 1:13. He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, Col 1:14. in whom we have redemption, the forgiveness of sins. Col 1:15. He is the image of the invisible God, the firstborn of all creation. Col 1:16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities -- all things were created through him and for him. Col 1:17. And he is before all things, and in him all things hold together. Col 1:18. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. Col 1:19. For in him all the fullness of God was pleased to dwell, Col 1:20. and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross (ESV).
These ten verses in Colossians are filled with many outrageous claims as the relationship of Jesus Christ to both the old and new creation. Either these claims are true and we must live according to their reality or they are false and Christianity is a fraudulent religion and world view. How is the Son of God related to old creation according to the above verses? He is the first born of all creation. By him all things were created. For him all things were created. He is before all things. In him all things hold together. If this is true, then theologians and scientists must submit to Jesus Christ as Lord of all creation. But the claims of the Lordship of Jesus Christ go beyond the old creation. After human death, there is an eternity to be lived. When Jesus rose from the dead, he inaugurated the new creation. How is the Son of God related to the community of the new creation? He delivered us from darkness and transferred us into the kingdom of God. He is the head of the Body, the Church. He is the beginning and first born of the dead (first born in the new creation). He is preeminent in all things. In him the fullness of God dwells. Through him all things are reconciled in heaven and earth, through the peace accomplished by the death on the cross. If the above statements are true then the central consideration of science and theology is the role of the Son of God and the Son of Man, in the old creation and the new creation. The common tendency is to try to understand man through human means; that is, anthropology (anthro-man, logy-knowledge) interprets epistemology. This lesson will show that epistemology must be interpreted by Christology (doctrine of Christ) (Romans 12: 1-2). Christology studies the actions, person, names, attributes and vocation of Christ.5 The theologian and the scientist must take these into
5 Charts are taken from Cornelius Hegeman, Christology. 6
consideration when speaking about faith and knowledge. The following charts are summaries that are presented in the course on Christology. It is helpful for us review these and see how they influence our faith and knowledge.
The actions of Jesus in the history of redemption
The actions of Jesus, as prophesied in the Old Testament and fulfilled in the New Testament, have epistemological consequences. The following list is presented in the order as it is revealed in the Old Testament. Corresponding verses are given from the New Testament and its epistemological implications are drawn.
ACTIVITIES OF JESUS PROMISES IN FULFILLMENT EPISTEMOLOGICAL OLD TEST. IN CHRIST RESULTS CREATION He is Creator. Gen. 1: 1 Jn 1: 1-3. Col. 1: All of Creation is made by Jesus, for 15 Jesus and all things are held together by him. He is in the beginning. Gen 1: 1; Prov. Col. 1: 15. All things have their beginning in 1: 7 Jesus. The beginning of wisdom and understanding starts with Jesus. He is the image of God. Gen. 1: 26 Col. 1: 15 Jesus is the revelation of God to us. He creates marriage and Gen. 2: 18 Mt. 19: 6 The design of communal life finds its community. meaning in Jesus. He rules by mandates. Gen. 1: 28; 2: Mt. 22: 37 God makes his will known through 15-17 his commandments. He established a covenant. Gen. 2: 15-17 Mt. 26: 26 - 30 Jesus is the mediator of a new covenant God established with his people. Covenant keepers are blessed and covenant breakers are cursed. FALL He allowed the Fall. Gen 3: 1-7 Rom 5: 12-14 Jesus is not the cause of the Fall but God is sovereign over the Fall. Sin came into the world through the first Adam and salvation through the second Adam. He judges mankind. Gen 3: 14-19 Rom 6: 23 All dimensions of the creation are placed under the curse of God. REDEMPTION AND RESTORATION He promises salvation. Gen 3: 15 Gal 3: 16 There are two types of people: those who trust in the Messiah (seed of the woman) and those who do not (seed of Satan). He is the hope of his people. Gen 4: 9 Heb 11 All of God’s people, in the Old and New Testaments, place their hope in the Messiah. The Lord destroyed the first Gen 6: 7-8 II Peter 3: 7 The new world’s patriarch is Noah. world, due to their sin. The new world’s hope is the Messiah. The world will end in fire The languages of the people Gen 11: 1 – 9 Acts 2: 11 The new universal language is the were confused so as not to rebel gospel of Jesus Christ. against God. 7
By faith in Christ you are Gen 12:3; 18:18; Gal 3:29 There are those who live by true faith Abraham’s seed. 21:10 and those who do not. He will be sacrificed for His Gen 22:8 Jn 1:29 Sin requires sacrifice for atonement people. to occur. He will fulfill the law. Ex 20:1-17 Mt 5:17 The moral law of God must be obeyed. The Father glorifies him. Ex 40:35; Ps 2:7; Mk 9:7 The glory of God is revealed in the Is 42:1 person and ministry of Jesus. He will fulfill ceremonial law. Nu 3:13 Lu 2:23 The ceremonial laws had a purpose and Christ fulfilled them. He will live by God’s word Dt 8:4 Mt 4:4 All the God does conforms to the alone. Word of God. He is the great prophet; he will Dt 18:15-19 Acts 3:22 God’s Word needs to be proclaimed speak God’s Word. because it does not come from man but from God. He is the Redeemer, he will Job 19:25 Ro 3:24 People enslaved to sin need to be deliver an enslaved people. redeemed. He is the Messiah, he will Ps 2:2 Mk 8:27-29 Through the anointing of the Holy deliver. Spirit the Messiah will deliver his needy people. Rulers plot against him. Ps 2:2 Mk 3:6 The world systems reject God and His Son. He is the King, he will rule. Ps 2:6 Jn 1:49 Jesus is King of the kingdom of God and in the clash with other kingdom, he will be victorious. Believers will come from all Ps 2:8 Acts 1:8 The knowledge of God is universal. nations to Him. He will be worshipped by Ps 8:2 Mt 21:15,16 Faith and knowledge is expressed at infants. all age levels. His body will not corrupt in Ps 16:8-11 Acts 2:27 The physical resurrection is death. guaranteed. He will shepherd his people. Ps 23 Jn 10:11 God’s people need leadership. He will be betrayed by a trusted Ps 41:9 Mt 26:14 Within the leadership and community friend. of God, there is betrayal. He ascended into heaven. Ps 68:18 Lu 24:51 The physical ascension of Jesus into heaven means there will be communication between heaven and earth. His own brothers would not Ps 69:8 Jn 7:5 Belief is not passed on through the believe him. generations but requires personal response. He will cleanse the temple. Ps 69:9 Mt 21:12 Religious structures will corrupt. He suffered for others. Ps 69:9 Rom 15:3 The righteous will suffer. He will rule over his enemies. Ps 110:1 He 1:8 God is sovereign and will overcome all his enemies. He will intercede as High Priest. Ps 110:4 Heb 5:6 God’s people need intercessory prayer on behalf of the risen High Priest. He is the cornerstone. Ps 118:22 Acts 4:10; Eph Belief in Jesus gives stability. 2:20 Stumbling block for unbelieving Ps 118:22; Is I Pe 2:6-8 The knowledge of Christ will be Israel. 8:14,15; 28:16 rejected by those who are not believers. The blessed King has come. Ps 118:26 Lu 19:38 Jesus is the King of kings. 8
He will speak in parables. Is 6:9 Mt 13:13 Jesus is a master teacher who used parables. The Old Testament is understood Is 6:9,10 2 Co 3:14; The Old Testament is antiquities’ through Christ. I Pe. 1:10 greatest gift to humanity. Christ is the main subject of the OT. He will cause the rising and Is 8:14 Lu 2:34 The success or failure of civilizations falling of many. depends on their response to the Christ. He will be a light to the Gentiles. Is 9:2 Lu 2:32 Jesus is the hope for all peoples. He will enlarge the people of Is 9:3 Mt 28:19-20 The church of Jesus is always God. growing. He will increase the joy of God’s Is 9:4 Lu 2:10 The source of true joy and happiness people. is the knowledge of God in Christ. He will reign. Is 9:6 Mt 4:17; 6:33 The kingdom of God is a reality in our world. He will be anointed by the Holy Is 11:2 Mt 3:16 God equipped Jesus and his people to Spirit. be prophets, priests, kings and servants. He is to be believed. Is 28:16 Rom 10:11 Belief in Christ is a universal demand. He will expose hypocrisy. Is 29:13 Mt 15:8-9 Falsehood will be exposed by the Lord and his Word. He will help the needy. Is 29:18; 35:4-6; Mt 11:5; Science and theology are not 61:1 Lk 4: 18 complete until it is used to minister to the needy. He will suffer as a servant. Is 42:1-4 Mt 27:46 Jesus came to serve! God’s grace is found in Him. Is 49:8 2 Co 6:2 Jesus is God’s instrument of grace. He will be rejected. Is 53:3 Jn 1:11 Jesus will be rejected. He will heal. Is 53:4 Mt 4:23 Jesus heals as he ministers to man’s needs. He will work miracles. Is 53:5 Mt 11:4 Jesus does miracles to minister to man’s needs. He will be an atonement. Is 53:5 Rom 15:6,8 Jesus is the sacrifice to fulfill all of God’s prescribed sacrifices. He will establish God’s house as Is 56:7 Mk 11:17 Prayer is a means of grace. house of prayer. He will be an anointed preacher. Is 61:1 Lu 4:16-18 Preaching is a means of grace. He will come as Savior. Is 62:11 Jn 4:42 Jesus saves. He is sovereign over all. Is 66:1,2 Acts 7:49-50 Jesus is God. He warns of a real hell. Is 66:24 Mk 9:48 Jesus warns of hell for he knows that it is real and eternal. He will fulfill righteousness. Jer 23:6 Mt 3:15 Jesus fulfills all righteousness. He is the Son of Man. Dan 9:24,26 Mt 20:28 Jesus is the Son of Man, the representative of all men. He will come to judge in the Joel 2: 10, 31 Mt 24:29 Jesus holds all men responsible. We second coming. live in a moral universe. Restoration is promised. Amos 9:11 Acts 15:17 Restoration comes through the gospel of Jesus Christ. Conflict will enter the family. Micah 7:6 Mt 10:35 Our relationship with Jesus takes precedence over all other relationships. He will enter Jerusalem on a Zech 7:7 Mk 11:7 Jesus ministers in humility. He is colt. poor in spirit. He will enter Jerusalem in Zech 9:9 Mt 21:4 Jesus, in humility will accomplish his 9 triumph. mission. His ministry is prepared by John Mal 3:1; 4:5 Lu 1:17 All of the Old Testament ministries the Baptist. point to Jesus and are preparations for Jesus’ ministries.
We do not have enough words or time to properly describe the relationship of the actions of Jesus to our doctrine of knowing. Knowledge begins with God and is revealed to us in Christ. God has given man eternity in order to know Him and participate in His work. What began in Creation, continued through the Fall, is now being reconciled through the gospel of Jesus Christ in this time of Redemption and Restoration. The Son of Man, through His incarnation, has become part of the old creation. Through His death and resurrection, He has inaugurated the new creation. The true God is the source of true knowledge. The fear of the Lord is the beginning of wisdom and understanding. “In the beginning was the Word, and the word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made” (John 1: 1-2). All things are made in Christ and revealed in relationship to Christ. This applies to both theology and science. Knowledge is known in the process of the history of redemption. True theology and true science is revealed throughout history, starting with creation, continuing in the Fall and Redemption and concluding in the new heavens and new earth. The Bible begins to reveal knowledge starting with God (Genesis 1:1). The Bible continues to narrate how knowledge was distorted by Satan and sin. More than 99% of the Bible is dedicated to show how God brings redemption into the world through the Messiah and how all things will be reconciled to Him. True knowledge is revealed in Christ. All things, both in the old and new creation, are made in Him and for Him. True theology and true science cannot be known outside of Christ. The old creation is fulfilled in the new creation. A Christian epistemology must take into full consideration what Christ has done in terms of the old and new creation. The epic center of the resurrected Christ’s rule is at the right hand of God the Father Almighty. He rules in heaven and earth through his Word and Spirit, in the Body of Christ, in order to reconciled all things in Christ (Eph. 1: 15 – 23). Since the Christian is ruled by the risen Christ, his beliefs and work on this earth is also significant for the new heavens and new earth. The purpose of life in the old creation is to prepare for the new creation. This gives epistemology a moral responsibility: to prepare us to meet our Creator who made us in His image in order to fulfill the cultural and religious mandates. Science and theology should not only be concerned about the old creation but see the bigger picture that includes the new creation. There is both continuity (the resurrected Christ reigning in the new creation) and discontinuity (the cessation of Satan influence, sin, systematic rebellion [worldliness]) in the old and new creation.
The person of Jesus
Christianity and Christian thought is not about a religious system or a philosophy, but it is about a relationship with a Person. That Person is the Lord Jesus Christ, through whom the believer comes to know the Father and the Holy Spirit. Jesus is the Son of God, the Son of Man. Without God we cannot know true epistemology; and, we cannot know true theology or true science. A person is known by his name and the descriptions given of him. The following names associated with Jesus are organized in alphabetical order.6 This list is not complete and we will never be able to 6 The author uses the alphabet as a method in what is called ‘theological literacy training.’ 10 complete it for eternity has been given to us to know God. Since we are not omniscient and never will be we will forever know more about our marvelous Lord and Savior.
NAMES OF JESUS A Advocate (Jn 14:16): intercedes; Alpha (Rev 1:8): beginning; Almighty (Rev 1:8): all-powerful; Amen (Rev 3:14): so be it; Arm of the Lord (Is 53:1): instrument of action; Atoning Sacrifice (I Jn 2:2): substitute offering. B Banner (Is 11:10): covering; Beginning (Rev 22:3): not initiated Beloved (Eph 1:6): object of the Father’s love; Blameless (He 7:26): free of moral guilt; Blessed (Jn 12:13): object of the favor of the Father; Branch (Is 11:1) lineage; Bread of God (Jn 6:32): sustenance given by God; Bread of Life (Jn 6:35): sustenance for eternal life. C Consolation of Israel (Lu 2:25): the comfort of Israel; Cornerstone (Eph 2:20): central building block of the Church; Chosen One (Lu 23:35): elected. D Day Spring (Lu 1:78): rising light; David (Hos 3:5): lineage of King David; Desired of all Nations (Hag 2:7); what the nations are waiting for; Door (Jn 10:9): access to God. E End (Rev 22:13); in him all things are completed; Everlasting (Is 9:6): eternal; Eternal Life (I Jn 5:20): live forever. F Father (Is 9:6): literally, father of eternity; First (Rev 2:8): beginning; First fruits (I Co 15:20); beginning of new creation; First born from the dead (Rev 1:5): first to resurrect; Foolishness (I Co 1:23) to those who do not accept him; Forerunner (He 6:19) first to start; Foundation (I Co 3:11): basis; Fountain (Zech 13:1); spring of cleansing. G Gate (Jn 10:7): entrance; Gift of God (Jn 4:10): undeserved present; Glory of Israel (Lu 2:32): ultimate exaltation; Glory of God (Is 40:5): the manifestation of God’s perfections; Guarantee (He 7:22): security. H Hen (Mt 23:37): takes cares of the chicks; Holiness (I Co 1:30):separate from evil and totally dedicated to good; Holy One (Rev 3:7): one who possesses the qualities of separation from sin and dedication to God; Hope (I Ti 1:1): security for the future; Hope of Glory (Col 1:27): security for eternal life; Hope of Israel (Ac 28:20): Horn of salvation (Ps. 18:2). I I am (Jn 8:58): eternal being; Image of God (Col 1:15): exact representation. J Jesus (Mt. 1:21): Savior. K King (Mt 2:2): ruler. 11
L Lamb of God (Jn 1:36): sacrifice of atonement; Lamp (Rev 21:23): instrument of light; Launderer’s Soap (Mal 3:2): cleansing agent; Last (Rev. 2:8): final; Life (Jn 11:25): source of living; Light (of the World (Jo 8:12): brightness in midst of darkness of humanity; Light of the Gentiles (Lu 2:32): guidance for the non-Jews; Lilly of Valley (Song 2:1): beautiful flower; Lion of Judah (Rev 5:5): tribal Lord; Living One (Rev 1:18): life exists in Him; Living Stone (I Pe 2:4): dynamic basis of the Church. M Man of Sorrows (Is 53:3): suffering One; Morning Star (Rev 22:16): beginning of light in darkness. N Name above all names (Phill. 2:9): He has authority over all other authories. O Omega (Rev 1:8); the last; One Greater than Jonah (Lu 11:29):Jesus resurrected in three days; One Greater Than Solomon (Lu 11:31): Jesus is wiser than Solomon; Only Begotten (Jn 3:16): eternal coming from the Father. P Passover Lamb (I Co 5:7): atoning sacrifice; Peace (Eph 2:14): harmonious relationship; Power (I Co 1:24): energy; Prince (Ac 5:31): Son of the King; Prince of Peace (Is 9:6): accomplishes shalom (peaceful relationships) in name of the King. R Radiance of God’s Glory (He 1:3): shows forth the excellence of God; Ransom (I Tim 2:5): the price asked for a prisoner or slave; Redeemer (I Co 1:30): the one who pays the ransom for the prisoner or slave; Resurrected One (Jn 11:25): risen from the dead; Righteous One (I Jn 2:1): He embodies the justice of God; Rising Sun (Lu 1:78): also translated as Dayspring; Rock (I Cor 10:4): symbol of strength and stability; Root of Jesse (Is 11:10): He comes from the lineage of Jesse; Root of David (Rev 22:16): He comes from the lineage of King David; He is royal; S Sabaoth (Rom 9:29): hosts; Salvation (Lu 2:29): to be rescued from; Scepter, Shiloh (prince of peace: Is 9:6); term used for royal instrument; Seed (Gal 3:16): in the singular, refers to the Messiah, the seed of the Woman (see Genesis 3: 15); Shepherd (Mt 2:6): takes care of sheep; Stone (Mt 21:42): refers to the foundation of the New Jerusalem; Stumbling Block (Co. 1:23): cause for offense; Sun of Righteousness (Mal 4:2): the revelation of the just one; T Tested Stone (Is 28:16); durable strength; Truth (Jn 14:6): all that which corresponds to the reality of God and His revelation. V Vine (Jn 15:1); the source of fruit. W Way (Jn 14:6): the right direction; Well of Salvation (Is 12:3); being able to draw “living waters:” Wise (Pr 3:19): ability to put knowledge into practice; Wonderful (Is 9:6): cause of amazement and awe; Word (Jn 1:1): ability to speak; Who is, and (present) 12
Who was, and (past) Who is to come (Rev 1:4): future Y Yahweh (Ex. 3:14): the “I am who I am,” eternal God. Z Zeal of the Lord (Is. 37:32): the passion to do God’s will.
How does the person of Jesus Christ relate to theology and science? Again, it will take an eternity to give an answer to that. For our purposes here on earth, we believe that Jesus Christ is prototype for man, that is, Jesus is the perfect human being as well as the Son of Man, the Lord over all people. Jesus Christ is the prototype for man. Jesus Christ is the prototypical man for both the old creation as well as the new creation (Heb. 2:9). In the first coming of Jesus, Jesus fulfills all of the Father’s demands for humanity. He lives the perfect life. In his sacrificial death on the cross, the penalty for his people’s sin is paid (Mt. 1: 21). In the resurrection, Jesus is the first born of the new creation. Thus, he fulfilled God’s plan for the old creation and inaugurates the new creation. Jesus reigns from heaven (Eph. 1: 3; I Pet. 1: 3) until he puts all of his enemies “under his feet” at the second coming. Jesus is the Lord of theology and science. Theology cannot be understood without believing in Jesus Christ as Son of God and Son of Man. Satan and rebellious man promote a theology, but it is not true theology. It is false theology, an idolatry. The same with science. True science acknowledges the work of God in creation. These subject matters are dealt with in Lessons four and five.
The vocations of Jesus
When we speak of the vocations, the functions of Jesus, we usually identify him as prophet, priest and king. These are the main leadership offices of the Old Testament people of God. However, Jesus fulfills many more functions as seen with the names and descriptions below.
VOCATIONS AND MINISTRIES OF JESUS A Adonai (Jn 20:28): Lord who rules; Adopter (Eph 1:5): in Jesus believers are adopted into the family of God; Advocate (I Jn 2:1): one who intercedes; Apostle (He 3:1): messenger; Ancient of Days (Da 7:9): eternal God, Angel of the Lord (Ge 16:7): Messenger of God; Author of Faith (He 12:2): fountain and author of faith; Author of Life (Acts 3:15); giver of life; Author of Salvation (He 2:10); gives salvation. B Baby (Lu 2:12): he was born as a human child; Bridegroom (Mt 9:15): he is the bridegroom of the Church. C Captain (He 2:10): author of salvation; Chief Shepherd (I Pe 5:4): primary keeper of the flock; Child (Is 9:6): born as a human child; Chosen Servant (Mt 12:18): elected to minister; Christ (Mt 1:16): the Messiah, anointed one; Commander of the Lord’s Army (Joshua 5:14): head of the army; Counselor (Is 9:6): advises; Creator (Jn 1:2): author of the universe: Criminal (Is 53:5): substitute for sinners. 13
D Deliverer (Ro 11:26); savior, rescuer; Doctor (Mt 9:12): healer. E Elohim (Gen. 1:1): Supreme Creator God; El (Gen. 35: 2) : a general word for God; Elyon (Gen. 14: 19): “the most High God;” El Shaddai (Gen 17:1); God Almighty. F Faithful Witness (Rev 1:5); true to His Word; Friend of Sinners (Mt 11:19): associates with the imperfect. G God (Titus 2:13) deity; Good Shepherd (Jn 10:11): faithful guide. H Head of humanity (I Cor 11:3): leader of humanity; Head over all powers (Col 2:10): sovereign authority over all powers; Head of the Church (Eph 5:23): main and authority of the church; Heir of all things (He 1:2): all things will be fulfilled in Jesus; High Priest (He 2:17): Chief and Supreme Intercessor; Holy Servant (Ac 4:27): he who serves without sin; Human (Tim. 2:5): member of the human race; Healer (Lu 4:23): brings health. I Israelite (Jn 1:49): member of the nation of Israel; Immanuel (Mt 1:23): means: God with us. J Jesus (Mt 1:21: means Savior; Jew (Lu 23:38): member of the Jewish race Judge (Ac 10:42): one who passes judgment. K King (Jn 18:36); ruler; King of Israel (Jn 1:49): ruler of Israel; King of Kings (Rev 19:16): ruler over all the kings; King of the Ages (Rev 15:3): ruler throughout all of the ages; King of the Jews (Mt 27:37): ruler of the Jews; King of Zion (Ps 2:6): ruler over Zion; King over the Whole Earth (Zech 14:9): ruler over the whole planet; Kurios (Jn 20:28): Lord (Greek). L Leader (Is 55:4): one who guides people and gives direction; Life-giving Spirit (I Co 15:45): one who grants spiritual life; Lord (Jn 20:28): one who is a charge; Liberator (Lu 4:18): sets free; Lord God Almighty (Rev 4:8): all powerful master; Lord of All (Ro 10:12): master of all; Lord of Glory (I Co 2:8): master in heaven; Lord of Lords (Rev 19:16): master of all masters; Lord of the Dead and the Living (Ro 14:9): rules over the dead and the living; Lord of the Sabbath (Mt 12:8): master over the Sabbath rest. M Man (Ro 5:15): human being; Master (Mt 23:8): ruler; Mediator (I Ti 2:5): intercessor; Melchizedek (He 7:1): universal priest of Old Testament; Messenger of the covenant (Mal 3:1); Minister (Mt 20:28): one who serves; Messiah (Jn 4:24): the anointed one, Christ of the New Testament; Mighty God (Is. 9:6): God of strength; 14
N Nazarene (Mt 2:23): grew up in Nazareth. O Offspring of David (Rev 22:16): descendant of King David’s family; Overseer (I Pe 2:25): supervisor. P Perfecter of Faith (He 12:2): object of faith; Physicians (Lu 4:23): one who facilitates healing; Prophet (Ac 3:22): speaks for God; Priest (He 5:6): prepares sacrifices and intercedes between God and man; Provider (Gen. 22:14): God supplies what is needed; Priest of order of Melchizedek (Ps 110:4): part of the universal priesthood; Purifier (Mt 3:12): makes clean. S Savior (Mt 1:21): he saves people from their sins; Second Man (I Co 15:4): the new representative head of human race; Seed (of the Woman: Gen 3:15): descendants who live by faith in Jesus; Servant (Ac 3:25): he works on behalf of others; Shepherd (I Pet 2:25): he guides the sheep; Son (I Jn 2:23): offspring of the Father; Son of David (Mt 15:22): offspring of David’s family; Son of God (Mt 4:3): only begotten, not created, Son of God the Father; Son of Joseph (Jn 1:45): step son of Joseph the husband of Mary; Son of Man (Mt 8:20): representative of the human race; Son of Mary (Mk 6:3): physical offspring of Mary; Son of Adam (Lu 3:38): physical offspring of Adam and Eve; Son of Abraham (Mt 1:1): offspring of Abraham; Sovereign (Ju 4): rules over all; Sun of Righteousness (Mal 3:2): source of all justice and peace. T Teacher (Mt 19:16): one who instructs.
How do the benefits and merits of the redemptive work of the crucified and risen Lord reach us? When Jesus ascended into heaven, the Father and Son sent the Holy Spirit to the Church. The Church, in turn, proclaimed the gospel of Jesus Christ, prayed and worshipped and participated in the holy and spiritual kingdom of God. Knowledge is related to intervention of God. God gave commands and instructions to man at the beginning of human history. When man sinned, God intervened, giving the promise of the Messiah (Genesis 3: 15, Galatians 3: 16). Christians are anointed by the Holy Spirit in order to fulfill their calling and vocation in life. All the good that a human being has, has been given by a good God. For that reason, all people are called to live in gratitude and worship before the true God. A Christian epistemology has a high view of vocation. The biblical concept of vocation or calling is that God is involved in the development of the world through equipping people with specific functions and responsibilities. The vocation of the believer is described, first of all, in Genesis 1 and 2. The believer is to be an image bearer; participate in family life and work; and by faith obey God’s commandments. Satan and sin entered the heart and world of man and man begins to think and behave as an idolater and rebel. God establishes a plan by which He anoints leaders by the Holy Spirit in order to lead God’s people in three major ways: through proclaiming and explaining God’s Word (prophets), to pray to God and worship Him (priests) and to implement God’s will (kings). Christians are anointed (Heidelberg Catechism, Lord’s Day 12) to serve God. They serve as prophets, priests, kings and servants in whatever calling in life. As the above list indicates, we cannot 15 limit the service of Christ and the Christian to the three - fold offices. Christ’s anointing applies to all of the functions of Christ and the Christian. A Christian epistemology does not see man against nature or against other men, but sees man as an image bearer of God, called according to God’s purposes and given the spiritual power in order to accomplish God’s work. The fact that Christians need to be anointed (Spirit filled, Spirit empowered, Spirit fruitfulness, Spirit gifted) is that God works through the Christian’s vocation in order to accomplish his purposes.7 Jesus was anointed because as the Son of Man, as a human being, he was the instrument of the Father and the Spirit in order to accomplish God’s work amongst humanity. The purpose of God’s calling and vocations for us is to reconcile all things in Christ. In order for that to happen we need to humbly recognize our calling (Eph. 4: 1) and be anointed to fulfill it humbly to the glory of God (I Tim. 2: 15) and the benefit of those who call on the name of the Lord for their deliverance.
The attributes of Jesus
Jesus is both human and divine. In his humanity he exhibits the communicable attributes and as God, the incommunicable attributes. Interesting enough, many of the incommunicable attributes I did not find in the theological text books but in the dictionary. You will notice that many of the incommunicable attributes are negations (a, in, un) of our human condition. Even the secularists have to define themselves as not being God with incommunicable attributes. COMMUNICABLE ATTRIBUTES OF CHRIST INCOMMUNICABLE ATTRIBUTES A Accessibility (Jn 3:2); Absolute, Active (Ps 145:12); Adorable, Amiable (Mt 11:19); Alfa Anger (Ps 106:29); Almighty, Authoritarian (Mt 7:29); All-caring, Awesome (Ps 99:3). All-feeling, All-knowing, All-faithful, All-beneficent, All-sufficient All-wise, Aseity. B Beautiful (Ro 10:15); Being (divine sense) Blameless (He 7:26); Bold (Mt 26:24). C Clean (Titus 3:5-6); Create (out of nothing, bara in Hebrew) Communicable (Heb 1:1-2); Compassion (Mt 9:36); Consistent (Mt 7:1-2); Conscientious (Mt 6:1); Consummate (Ps 97:3); Covenant keeper (Mt 5:17); Courage (Mt 14:27). D Daring (Lu 2:49); Divine
7 Being anointed to serve God is a far cry from the epistemology of the evolutions, “monkey see, monkey do.” 16
Delightful (Ps 37:23); Durable (Mt 26:42). E Emotional (Jn 11:35); Eternal, Encouraging (Jn 14:16); Exalted Enabling (Lu 4:18); Enlightened (Jn 8:12). F Fair (Ps 140:12); Faithful (Mt 5:17); Fear (Ps 96:4); Focused (Mt 26:42); Forgiving (Mt. 9:6); Free (Jn 8:36); Friendly (Jn 4:9). G Generous (Mt 20:15); Glory of God Gladness ( Mt 5:12); Glorious (Re 7:12); Good (Lu 18:19); Grace (Jn 8:11); Great (Re 15:5). H Health (Mt 8:17); Helpful (Jn 2:3); Holy (Re 4:8); Honorable (Re 7:12); Honest (Mt 5:37); Humble (Ph 2:7); Humorous (Ps 2:4). I Indignant (Mt 23:13); Immeasurable, Innovative (Col. 1:16); Immense, Intellectual (Jn 1:1); Immutable (not changing), Intimate (Jn 21:20). Inalterable, Incalculable, Incarnate, Incessant (without ceasing), Incommunicable, Incomparable, Incomprehensible, Inconceivable, Inculpable, Indecomposibile, Indefatigable (untiring), Indefectible, Independent, Indestructible, Indisputable, Indissoluble, Indubitable (without doubt), Ineffable (beyond expression), Inerrant (without error), Infallible (incapable of erring), 17
Infinite (without boundaries), Insurmountable J Joy (He 1:9); Just (Jn 5:20). K Kind (Titus 3:4); Knowledgeable (Lu 2:40). L Loving (Jn 3:16); Life Long suffering (Jn 20:27). M Majestic (2 Pe 1:16); Marvelous (Re 15:3); Meek (Mt 5:5); Merciful (Tit 3:5); Might (Ps 145:11). N Noble (Mt 2:11). O Obedient (Heb 5:8). Omega Omnipotent, Omniscient, Omnipresent, One P Paternal (Is 9:6); Patient (Jn 8:11); Peace-maker (Mt 5:9); Perfection (Mt. 5:48); Pity (Ps 103:13); Pleasing (Mt 3:17); Powerful (Jn 15:36); Precious (I Pe 1:19); Protecting (Ps 41:2); Provider (Ps 145:15); Pure (Mt. 5:8). R Reasonable (Lu 13:2); Resurrection power Reigns (Ps 96:10); Responsible (Jn 19:26); Restorer (Ps 145:14); Righteous (Re 16:5). S Satisfies (Ps 147:14); Self-existent, Serious (Lu 13:5); Self-motivating, Shameless (Ro 1:16-17); Self-propagating, Sincere (Ro 12:9); Self-reliant, Sinless (He 4:15); Self-sustaining, Spiritual (I Co. 10:4); Simple, Splendid (Ps 96:6); Sonship, Strength (Ps 96:7); Sovereign, Suffering (Jn 19:28). Spirit, Sustainer, Superior. T Tolerant (Mk 2:16); Transcendent Transparent (Lu 23:34); Troubled (Jn 12:27); 18
Trustworthy (Ps 19:7); Truth (Jn 14:6). U Understanding (Ps 147:5); Unabated (at original full force), Unfailing (Ps 119:76); Unabridged, Upright (Ps 25:8). Unavoidable, Unbounded, Uncaused, Unchangeable, Unchecked, Unconditional, Uncreated, Undeniable, Unhesitating, United, Unique, Universal, Unlimited, Unparalleled, Unquestionable, Unshakeable, Untiring. V Victorious (I Cor 15:57). Vengeance W Watchful (Ps 121:3); Who is, Wholesome (Lu 2:40); Who was, Wise (Pr 2:6); Who is to come, Wonderful (Is 9:6); Wrath. Worthy (Heb 3:3). X Excellent (Sal 8:1) Z Zealous (Is. 9:7).
Man, as an image bearer of God, has a lot of qualities to reflect! Since we are not gods, we can only reflect the “communicable attributes.” False theology and false science cross the barrier and seek to reflect the “incommunicable attributes” of God. Since God is personal, this means that we live in a moral universe. There are good and evil attributes. God only possesses good attributes, since God is good by nature. God has control over evil attributes, but He is not the author of evil. God cannot be good and evil and the same time. As a sovereign God, he triumphs over evil and makes all things work together for good for those who love Him (Romans 8: 28). The quantity of knowledge does not determine the quality of knowledge. Christians do not necessarily know more, are smarter, have higher IQs than non – Christians. It does mean, however, that the Christian’s use of knowledge is different than the non – Christian’s use of knowledge. The Christian is “His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Eph. 2: 10). The Christian is anointed by the Holy Spirit to proclaim good news to the needy” (Luke 4: 18). “Therefore be imitators of God as dear children. And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet – smelling aroma” (Eph. 5: 1). Knowledge is to be used in sacrifice to God and service to others.. 19
The Church is called to proclaim, pray and implement God’s knowledge in the world. Christians are prophets, priests and kings of God in this world. “And He put all things under His feet, and gave Him to be head over all things to the church, which is His body, the fullness of Him who fills all in all” (Eph. 1: 22, 23). The gospel transforms knowledge to be used to glorify God and serve man. The gospel affirms that we live in a moral universe and that man needs to repent from sin, believe in Jesus Christ for salvation and serve God in gratitude. The knower, whether he is a theologian, worker or scientists, must be transformed by the gospel and do his thinking and work to the glory of God and the service of man.
Application to the old creation and the new creation
Of the actions, names, vocations and descriptions of Jesus, we will draw attention to a limited number of them. These were chosen in order to compare them to the claims of humanism (next section). We will look at Jesus’ relationship to the “old creation,” as well as, the “new creation.” Creator. All things were made through Jesus Christ (John 1: 1-3). The Creator is personal; he is Jesus Christ. The Creator came to the earth he made! He was incarnate. He came to save His people from the wicked clutches of the “seed of Satan” and adopt his people into the family of God, preparing them for the new heavens and new earth. By the resurrection, the Son of Man is also the first born of the new creation. The positive relationship between the old creation and the new creation is reconciliation in Christ. Through the power of the Holy Spirit and the incorruptible Word of God believers are born again (I P. 1: 23). Through spiritual rebirth, or regeneration, the believer begins his new spiritual life in the kingdom of God. Even though the believer awaits the physical resurrection, in the same way Jesus was resurrected, he is already living in the power of the resurrection, the heavenly blessed reign of Christ. Revealer. God has chosen to reveal himself, his will, his word and his works. Jesus is the supreme revelation of God, as he is God himself made flesh (Immanuel). Human beings in the old creation can only know the true God and true knowledge through revelation. James speaks of wisdom (understanding) “from above.” Such understanding is received by the image bearers of God. God’s revelation does not stop here. In the new creation, God will forever be revealing himself, since we can never come to the full knowledge of him and his works. God’s people will eternally be scientists and theologians. Logos (Word). This is a special designation for Jesus given by the apostle John. This Greek concept is that all things are designed through the Logos. For the Christian, Jesus is the Logos. Jesus is the personal Word of God, the subject matter of the written Word of God, the Scripture. Scripture gives testimony to Jesus. The original creation was made by the Word of God, is sustained by the Word of God and fulfills the Word of God. For this reason, all of knowledge must conform to the written and personal Word of God. Everything that Jesus and the Scriptures have said in the written Word about the old creation and the new creation will be fulfilled. Son of God. As the Son of God, Jesus Christ is the second person of the Trinity. He reveals God to us. We can only come to God and see Him through Jesus (Jn. 14: 6; Heb. 1: 1-2). Colossians 1: 15 speaks about Jesus as the “first born” of all creation. Some have taken that to mean that the Son of God has a beginning. Yet, we believe that the Son of God is eternal and that he is God. We believe in the pre-existence of the first born. That is, the Son of God existed before the old 20 creation and the new creation. Each time, the Son of God existed prior to being the “first born.” The creation was made by him, for him, through him; he is preeminent in all of creation. He partook in creation through the incarnation. In the resurrection he is the first born of the new creation. He is the eternal only begotten son of the Father. He does not have a beginning but he is always begotten. He always comes forth or proceeds from the Father. This process has no beginning or end. It is part of His eternal being. If the Son of God was not eternal, then the Father is not eternal. For the Father to be eternal he has to have an eternal Son. A father without a son is not a father. Many religions speak about Jesus, but they do not believe him to be eternal and God. So they create “another Christ” and develop pseudo-religious communities which serve a Christ made another image. Son of Man. Jesus is also the Son of man. The Gospel of Luke teaches us many things about Jesus being the Son of Man who came to seek and save the lost. Jesus, as the Son of man, represents all men before God the Father. He is the first born of the new creation. As the Son of Man, Jesus was anointed by the Holy Spirit in order to carry out the work of the Lord. Jesus was condemned by the religious authorities for claiming to be the Son of Man. As the Son of Man, he died on the cross, paying for the sins of all those who believe in him. He was physically raised as the Son of Man. He reigns over the sons of men from his heavenly position at the right hand of the Father. As the Son of Man he will judge all men. One day, when his mission of gathering in all of God’s people and defeating his enemies is complete, he will give over the kingdom to the Father. The Son of Man in the old creation announces how he will bring good news to the poor (Luke 4; 18). In the new creation, he will judge our responses toward the needs of his poor people (Mt. 25; 40). All those who lived by the grace of God in the old creation will eternally benefit from the grace of God in the new creation. Second Adam. Sin came into the world through the first Adam and salvation comes through the second Adam (Rom. 5:18). In order for the second Adam to bring salvation into the world, he had to be 100% like the first Adam and 100% like his people in all ages. The new creation will see the glorification of the new human race that is ‘in Christ.’ While the old creation was invaded by Satan and his corresponding “seed of Satan,” the new creation is only for the ‘seed of the woman” (Rev. 12: 1 – 6). Substitute. Jesus, as the Son of man, is the substitute for His people in salvation. The Son of man also offers his life for the salvation of God’s people. Jesus is the substitute, the vicarious atonement, the Lamb of God who was sacrificed on the cross for God’s people. Eternal salvation does not depend on human improvements, nor human evolution, or the deification of man, but in believing that Jesus is our substitute for salvation and being reborn spiritually in order to live by faith in Christ, the sanctification of the Holy Spirit and to the glory of God the Father. In order for people to go to the new heaven and new earth, and not to the new hell, they need to be born again, adopted into the family of God, and living in holy obedience to the Son of Man. Because the Son of Man is their substitute, God’s people know they have been bought with a divine price due to their slavery to their human sin. Human. Jesus as the Son of man is 100% human. Through his birth by Mary, Jesus is fully human. He was incarnate as a human being, lived as a human being, died as a human being, died for other human beings and was resurrected as a human being. 21
Jesus was not incarnated as a highly developed primate who was endowed with the image of God. If the first Adam was a developed primate then who is the second Adam? King Kong? Divine. Through the conception by the Holy Spirit, the divine nature of the Son of God is preserved and continued in Jesus. Now, he is God and man. Messiah. Jesus, as the Messiah (Anointed One), comes to minister to the needs of all men. “The Spirit of the Lord is upon me for he has anointed me to bring good news to the poor” (Luke 4: 18). The anointing of the Holy Spirit shows that God is at work in the world bringing about his purpose through the vocations of men. Christians are to preach the good news to the poor and practice compassion among them. The “helping” sciences, such as, medicine, health care, community development, loving your neighbor as yourself, are logical out workings of helping the poor. Such service needs to be carried out by Christians who live according to the anointing of the Spirit. In this way, the earth groans for the revelation of the sons of God (Romans 8: 19). The Christian concept of vocation shows that God is at work in the world. Each calling in life, be it as a mother (I Tim. 2: 15), or as a pastor (I Tim. 3), is a high calling and to be carried out, “as unto the Lord.” Christ’s vocations in the new creation continue as prophet, priest and king. Changes take place in the history of salvation but the function of proclaiming, praying and reigning with God continues forever. Resurrected One. Jesus rose again, as human, as a historical being, physically, as our substitute and representative. All men will be physically resurrected as the Son of man was. Non Christian religions deny the physical resurrection of Jesus since Jesus said that all men would be resurrected and would have to give account for what they did with the knowledge of God and their responsibilities. Judge. On the Day of Judgment, Jesus will judge the human race as the Son of Man. This means that we live in a moral universe. Every action in the old creation will be accounted for in the new creation. Notice the great issue at the Day of Judgment. Those who have been saved by grace will be gracious to those who call upon the name of the Lord for deliverance. The eschatological emphasis on grace is the beginning, continuation and purpose of our Christian epistemology. A Christian epistemology needs to include the component of the fear of the Lord. Raymond Orland observes: “The fear of the Lord gains in appeal as we agree with C. S. Lewis that ‘in God you come up against something which is in every respect immeasurably superior to yourself.’ If we think we can live a single day of our lives with staying low before the Lord, yielding to His superior wisdom and drawing upon His endless provision moment by moment, we are deceiving ourselves, no matter how brilliant we may be. But as soon as we accept that we are not the measure but the measured, we are not the givers but the recipients, and that Jesus Christ is the universe’s greatest expert in all things human, we embark on a wonderful new journey. We are free to grow and change. The fear of the Lord is the beginning of this wisdom.”8 Christian epistemology starts and ends with the grace of God. By God’s grace, may we see His Work and Word according to His Spirit in the church and through ministry and mission throughout the globe. The great eschatological question is: Are we participants in this great inheritance of grace?
HUMANISM
8 Raymond C. Orlund Jr., “The Fear of the Lord,” Tabletalk (October 2013), p. 28. 22
One can speak about a variety of non-Christian systems of thought. We will give a summary about Humanism since this system of thought affects many of our students.9 Humanism is the religion of man’s aim to be sovereign. It involves the pride of man, the historical development of the “sons of men” through human evolution, man - determined improvements, the exaltation of free will and leads to the deification of man and ultimate rebellion against God and humanity itself. Aurelius Augustine, early church theologian, called unbelievers the City of Man as opposed to the City of God. Their motto is the love of self as opposed to the love of God above all. The worship of the creature. The creature (man) attributes his creation to himself through the process of human evolution, human achievements and the human deification. The creature becomes the creator (Romans 1: 25). The creature does not need the intervention of God to form him, to save him or to transform him. The autonomy of man. Man’s knowledge is not dependent on God’s revelation. Man’s knowledge is free from divine intervention. Knowledge develops in man’s response to his instinct to survive or his environment. The sovereignty of man. Augustine defined sin in terms of the pride of man. I think it goes even further. The essence of humanism is man’s sovereignty. As Frank Sinatra sang: “I did it my way.” When man is sovereign he makes life and death decisions based on his own interests. Those who support and plan for the abortions of judicially innocent, unprotect unborn children are playing God according to Devil’s definition. Those who decide who should receive medical treatment and medicines or not, and thereby create “death panels” for the elderly and other “undeserving types” mask their evil acts as mercy killing. When capitalistic enterprises deprive the common man his resources, places to live and daily sustenance, slowly starving out the people who depend on the land, then we are faced with an economic demon. When man pretends to be sovereign he becomes despotic and demonic. Humanist recoil in terror when confronting the false claims to sovereignty of twentieth century Nazism and Fascism. Yet, abortions, restricted health care and unstopped genocides surpass the dead body count of the two World Wars and cold wars imposed by these totalitarian regimes. Satan is using other names for similar activities that destroy man. The sons of men. The Bible divides the human race into two “seeds.” The seed of the women (those who believe in the Messiah, Galatians 3: 16) and the seed of Satan. The seed of Satan is also called the “sons of men.” They are the descendents of Cain, the carnal Israelites such as Esau and all those who do not hope in the Messiah. Humanists are part of the seed of Satan who do not recognize Jesus Christ as the way, the truth and the life. Humanists present another messiah; i.e., themselves. Sons of Adam. Sin came into the world through the first Adam; salvation comes through the second Adam. The first Adam represents the old creation and the second Adam the new creation. To which Adam do we belong? Humanism exalts the virtues of sons of the first Adam. The Bible exalts Jesus as “the man” (see Hebrews 2: 9) who fulfills the old and who is the “first born” of the new creation.
9 Emeritus Westminster Theological Seminary New Testament professor, Peter Jones, develops a very convincing thesis that there are basically two religions: Christianity and paganism. The basic tenets of humanism are pagan:, the worship of the creature and creation rather than the worship of God. 23
Human evolution. The creation of man by man, his self - evolvement and self - improvement is a central tenet of the religion of humanism. The biblical view is that God created Adam from dust, while the evolutionist claim man comes from dust through an internal self creating mechanism. Human achievements. Humanists advocate that the improvement of the human race comes through self improvements, education, hard work and working as a global “village.” Christianity does not place any hope in man improving man, but rather looks to the sovereign plan of the Father, the substitutionary solution in Christ and the sanctification of the Holy Spirit (I Peter 1: 1-2). All men are called to be reconciled to God’s creation order, to his solution for sin and to the revealed will of God. Our hope is that the Lord Jesus saves his people, regenerates them, and molds them into a new community, the universal church. Believers then believe, live, work and worship “in Christ” and as “unto the Lord.” Believers do not live for themselves, but live for God and others. Western Humanism is part of Christian apostasy. Western humanist have build their house on the foundation of Christian achievements while rejecting the Christianity that brought them there. By what religion did universities, schools for the poor, orphanages, human rights efforts, nurses, and social workers originate? Muslim? Buddist? Hindu? Western humanist have the appearance of Christianity, but have rejected its history and power. Humanism is part of the apostasy of Christianity, the Church and its corresponding societies. Both the Russian and Cuban communist systems followed on the heels of the Russian Orthodox Church and Roman Catholic dominance and degeneration. The communists eliminated the “religious” as much as they could and replaced it with the secular communist doctrines. The church was replaced by forced communalism. The ideal of helping others (loving one’s neighbor as oneself) was implemented by military forces, by restricting the freedom of speech, by imposing totalitarianism and by making the workers the slaves to the State. “Work is might!” Besides the Mideast and northern Africa, Europe has the longest history of Christianity. Yet, during the 20th century, military and totalitarian socialism was preached and forced on the people where Roman Catholicism reigned (Italy and Spain) and where Protestantism had its birth (Germany). The Fascist and Nazi regimes were degenerate expressions of supposedly Christian ideals such as taking care of your neighbor. German imperialism was necessary to support the national socialists systems; thus, World War I and World War II and infamous the concentration work camps where “work is might.” The socialization of the USA, where the rich tax payers are forced to pay for the unemployed, sick and incarcerated, also requires imperialistic support. The working class is increasingly taxed while trillions of dollars are borrowed from China, which enslaves its people in its capitalistic factories. The military and imperialistic presence in the Mideast is kept to protect the flow of oil for consumer needy American enterprises. All of this will someday collapse as a deck of stacked cards, just like the European fascist and socialist systems collapsed in the 20th century. The degeneration of the once highly influential Protestantism in North America is seen as historically Protestant churches have become the promoters and accomplices of abortion, pedophiles protection, homosexual rights advocacy and other manifestations of degenerated morality. 10 The Roman Catholic, Protestant and mega church evangelicals are accomplices to the degeneration in society when they do not discipline their members for promoting the freedom to sin. The tell tale sign of the secularization of the Mass and Lord’s Supper is when unrepentant politicians and citizens freely partake, not having to give account for their promotion and participation in the cultures of death.
10 This is the subject matter in Op.cit., Christ Sanctifies Culture. 24
Free will. Humanists want to tell God what to do. We have learned it from the Devil. This happened in Adam’s fall, it happened again with the temptation of Jesus and it continues within the Christian churches. The Humanist says, “God, I am going to live in heaven, with or without you!” All these Satanic and humanistic claims to sovereignty are rejected by Jesus who told Satan, and tells us, that we shall only worship and serve the Lord our God. Man was created with free will and even though man has fallen into sin, free will persists. However, man’s free will is enslaved to sin. Man freely sins and unless he is delivered from sin, he is unable to use his free will to glorify God. Deification of man. The original temptation was for man to be like God. Extreme Humanism believes that men are becoming gods. This is the Mormon and New Age view. Such thinking fits into evolutionary thought as well. The progression seems logical: i.e., animal-man-(angels) gods. Man decides his eternal destiny. When man is sovereign and God has to respond, then both men and angels can determine where they will spend eternity. The ironic twist here is that Humanism also teaches the annihilation of wicked man. Why would man want to be annihilated if he can chose to go to heaven? Both the free ticket to heaven as well as the annihilation of the wicked depends on the decision of man and side steps the gospel of the sovereign grace of God through faith in Jesus Christ, the Son of God and the Son of Man. Western Humanism is a religion. Naturalistic theology and science have built a new Humanistic religion, based on the theory of evolution. Its churches are the totalitarian public schools that do not allow for the teaching of creationism or the teachings of the gospel of Jesus. Its prophets are the secular scientists who live by predetermined predictions rather than undeniable facts. The priests of Humanism are the social engineers who will decide who lives, who will be productive and who dies and when they will die. The kings of Humanism are the totalitarian democracies and socialists governments who enforce their views on the citizens. Their temples are the public elementary, high schools and state universities. The epistemology of the evolutionists is “monkey see, monkey do.”11 Evolution, a foundational tenet for humanism, believes that man comes from the animal world. Man’s learning is linked to his survival mechanism and his ability to imitate. The Christian believes that man was created directly by God and is made in God’s image. The Christian epistemology is based on receiving God’s grace and being gracious to others in meeting their needs. The Christian epistemology is not based on imitating monkeys, humans or angels, but ground in imitating Christ by the regenerating and sanctifying power of the Word and Spirit. The Christian epistemology is based on the wisdom of the Lord as reflected by the regenerated, renewed and restored image of man and is carried out through the community of the new creations, the Body of Christ. God uses his Word and Spirit to conform our mind to his will (Rom. 12: 1- 2). Christians do not believe in the survival of the fittest, but in ministering to “the least of these my brethren.”
THE SYNTHESIS
The following truths come from Christology and are applicable to epistemology. 1. As the Creator through whom all things are made, Jesus is the key to understanding both the Creator God and His creation. In Christ, science and theology belong together. 2. All truth is revealed by God and all truth conforms to the revelation of God in the Bible and creation.
11 Salman Khan, founder of Khan Academic in The One World School House (Boston: Hachette Book group, 2012). 25
3. Jesus is the perfect image of God and man is made in God’s image. Man cannot be understood without understanding the person and mission of Jesus. Christians do not hold to the evolutionists’ “monkey see, monkey do” theory but seek to imitate Christ, the perfect image of God. 4. The creation is the handiwork of a personal God whom we know in Jesus Christ. Thus, any wrong statement or misuse of the creation and creatures of God is an offense against the Creator. We take this personally and seek to bring good news to the needy, whether they are rich or poor. 5. As the Son of God, Jesus is the designer and builder of the universe. Authentic science and theology acknowledge the Creator, Provider, Redeemer, Restorer and Lord of the universe. 6. Jesus Christ is the Son of Man, the representative of all human beings before the Father. Jesus is the second Adam. In order for the second Adam to deal with the sin of the first Adam, Jesus had to be exactly like the first Adam and all those who depend on his salvation. Human evolution teaches that the evolutionary process is continual and, therefore, there is essential change between the first Adam and the second Adam and us. The substitutionary atonement means that Jesus had to be like the first Adam and rejects that human evolution occurred between the first and second Adam. In other words, if salvation through substitutionary atonement exists, then human evolution cannot exist. 7. The conception of Jesus signals the beginning of human life. This is one reason why Christians oppose voluntary abortion, for human life begins at conception. 8. The fact that Christ and Christians need to be anointed (Spirit - filled, Spirit - empowered, Spirit -fruitfulness, Spirit - gifted) is that God the Father works through Christ and the Christian in order to accomplish his purposes. Jesus was anointed because as the Son of Man, as a human being, he had a vocation and he was the instrument of the Father and the Spirit in order to prototypically accomplish God’s work amongst humanity. 9. The perfect life of Jesus fulfills God’s moral law (Decalogue). Jesus did not come to destroy the Law and the Prophets, but to fulfill them (Mt. 5: 17). Believers are justified by believing that Jesus lived, died, and rose again for them. The Law remains as the moral guideline for humanity and the gospel is the only spiritual solution to the man’s lawlessness and needs. 10. Jesus did not die as a primate and for primates. 11. Animals do not resurrect, only humans do. Half animals and half humans do not resurrect, neither do half humans nor half gods. They do not exist. They are all mythological. Animals are mortal; they have a beginning and an end. Angels and humans are immortal; they have a beginning and do not have an end. Only humans neither animals nor angels) can be reconciled with God; nor can they be transformed from being a sinner to a saint. Hence, the idea that man is a continuation of the animal or angel world makes no sense as far as the resurrection is concerned. 12. Jesus’ resurrection is the beginning of the new creation. Our science and theology of the old creation has continuity and discontinuity in the new creation. We will be forever learning since we will never be gods. The earth will not be annihilated, but it will be renewed. All men will resurrect physically and live for eternity. God has created man in his image, with eternity in their hearts, and they cannot be destroyed. 13. Due to existence of the Day of Judgment, when the Son of man will judge all of humanity, all of man’s moral and immoral actions will be judged. The Day of Judgment affirms that we live in a moral universe and that all of our actions have moral consequences and will have to be accounted for before the Son of Man. Jesus teaches us that his disciples are saved by grace through faith and show grace to others in service to him (Mt. 25: 40). 26
14. The new heavens and new earth include both the knowledge of God (theology), as well as the knowledge of creation (science). Both disciplines will continue as man can never become God and will never exhaust knowing God and his work. Both disciplines, therefore, have a bright, eternal future in Christ.
FINAL REFLECTIONS
Christian students are called to see life and respond to God through the eye glasses of faith in Christ. Christology influences science as much as it influences theology. Jesus Christ is Creator and Lord of both science and theology. Let us not forget the Lord’s final lesson to the disciples on earth (Acts 1: 6-8). The disciples were speculating about the future. Jesus reminded them that it was not for them to know the times and seasons which only the Father knows. Rather, they were to be witnesses to Jesus Christ as the gospel would spread throughout the globe. Does the same lesson apply to our speculations about the timing of the origin of the universe and the creation of the world? I think so. Jesus should know. All things were created through him. He was there when Adam and Eve were created, fell and had to be restored. Jesus knows about the creation and age of the universe but has chosen not to give us all the information. I do not think science or theology will give us that information. Just as Jesus called for a moratorium on the time considerations as to the restoration of Jerusalem in the future,12 so we need a moratorium on the “time questions” about the origin of the universe. This lesson applies to the creationists’ insistence on a 24 - hour creation day, as well as the evolutionists insistence on million, billion or trillion years (doesn’t really make a difference, no one has come up with the same number of years and your theory still works if you add a zero to the number of years, pure mythology) for creation days.13 The apostle Paul had to deal with the Gnostics of his day. The Gnostics felt that they had a special knowledge that the common man did not have. What does Paul teach Timothy and the early church?
Answer: Let’s not “devote ourselves to myths and endless genealogies. These promote controversy rather than God’s work – which is by faith. The goal of this command is love, which comes from a pure heart and a good conscience and a sincere faith. Some have wandered away from these and turned to meaningless talk (I Tim. 4 – 6).
CONCLUSION
Christ is the heart and soul of true epistemology. Epistemology is interpreted by Christology. What have we observed from Christology so far? The following is a summary statement. The true God is the source of true knowledge.
12 This moratorium on speculation about time is not good news for any of the proponents of millennium eschatology. 13 The author’s view is neither the million(s) year or 24 hour theory. The 6 days are creation days in which miracles occurred to create a mature man, animals and creation. Miracles cannot be measured in time units. Our concept of the solar system time units (year, months, days, and minutes) comes after the fourth day. How are we to measure both miracles and a non - solar universe? It is impossible and no one has agreed to an absolute time for creation days for, in the opinion of the author, it is not for us to know. 27
Knowledge is known in the process of redemption history. True knowledge is revealed in Christ. The old creation is fulfilled in the new creation. Christ is the perfect image of God. Jesus Christ is the prototype for man. Jesus Christ is the Lord of theology and science. Knowledge is related to intervention of God. The quantity of knowledge does not determine the quality of knowledge. The Church is called to proclaim, pray and implement God’s knowledge in the world. The gospel transforms knowledge to be used to glorify God and serve man.
As the Christian confronts Humanism he does so with the knowledge of Christ. Jesus is the Creator and man is not self created. Jesus is the Logos, the revealer of truth. Jesus is the Son of God, representing God to man and He is the Son of Man, the representative of man before God. Jesus is the second Adam who is exactly like the first Adam, so that He can be a substitute for Adam and his descendents. Jesus the Messiah, the Anointed One, through whom Christians receive their spiritual anointing in order to serve God and man. Finally, Jesus rose again physically from the dead and He will judge the wicked and reward the righteous. All theological and scientific claims that do not conform to God’s Word in the Bible and God’s work in creation, is mythology.
QUESTIONS 1. How is God’s level of knowledge different than ours? 2. From where does true faith and knowledge come? 3. Why is the author concerned that man’s knowledge is defined by man? 4. On what basis should science submit to the Lord Jesus Christ? 5. What relationship does the second Adam have to the first Adam? 6. Why do you agree or disagree that if substitutionary atonement exists, then human evolution does not. 7. Why is it important that Jesus rose physically from the dead? 8. What moral implications does the resurrection of Jesus have? 9. What moral implication does the Day of Judgment have? 10. Why will both science and theology continue in the afterlife? 28
LESSON TWO
EPISTEMOLOGY, FAITH AND KNOWLEDGE
INTRODUCTION
All of the below paradigms describing the relationship between faith and knowledge also exalt a human quality or faculty; i.e., trust, intellect, will, being, relations and senses. Is there an epistemological paradigm that exalts God’s role in faith and knowledge? Which statement below is correct? What is the true relationship between faith and knowledge? 1. I believe, therefore I know. 2. I know, therefore I believe. 3. I will, therefore I believe and know. 4. I am, therefore I believe and know. 5. I feel, therefore I believe and know. 6. I relate. therefore I believe and know. 7. I receive, therefore I believe and know.
The author will make a case for an integral view of epistemology which is based on God’s grace and revelation in which “I receive, therefore I believe and know.” Grace is often spurned, but it cannot be resisted. The Giver is greater than the gift and receiver. “But as soon as we accept that we are not the measure but the measured, we are not the givers but the recipients, and that Jesus Christ is the universe’s greatest expert in all things human, we embark on a wonderful new journey. We are free to grow and change.”14 This is the language of grace and it fully applies to the science of knowing.
A SURVEY OF EPISTOMOLOGIES
The following survey does not present the epistemologies in a certain order. In this survey, all of the epistemologies respond to a certain human faculty.
1. I BELIEVE, THEREFORE I KNOW.
14 Ortlund, Op. cit. 29
The thesis, “I believe, therefore I know,” is associated with Aurelius Augustine. In the world of apologetics it is known as presuppositionalism. Faith is identified as the source of knowledge. The predominant human faculty in presuppositionalism is the human spirit, the instrument of faith. There is an emphasis on faith as part of God’s special revelation. The key words are: faith, believe, trust, confide, ascent and other words related to man’s spirit. One danger of presuppositionalism is fideism: fideism over exalts the role of faith. It is to have faith in faith rather than faith in God. When faith is cut loose from God and His grace, then it becomes an end to itself. “Faith without works is dead.”15 Faith without obedience to God’s Word is fatalistic. Faith without knowledge is superstition. Faith without facts is mythology. Neither is faith separated from grace. We are saved “by grace through faith.” 16 The fruit of true faith is gratitude. The worship of the Christian exalts the doctrines of grace, as well as the ministry and missions of grace. The doctrine of grace without the ministry of grace to the needy is the sound of a church bell in a silent grave yard; there is no praise coming from the needy that should have been ministered to in their affliction. The contribution of presuppositionalism is that faith is acknowledged as central and crucial for epistemology. The presuppositionalist is helpful in order to remind the believer that “the just shall live by faith.”17
2. I KNOW, THEREFORE I BELIEVE.
The phrase, “I know, therefore I believe,” is commonly associated with evidentialism. Reality presents facts and figures, and the human intellect, guided by faith, responds. Truth is defined as conforming to reality. The predominant human faculties are intellect, reason, the mind and words associated with rational, intellectual and mental activities. The key words are: intellect, reason, rationality, logic, facts and words associated with reality. Christian evidentialists do not deny the primary role of faith, but they seek to compliment faith with the other human faculties, especially the human mind and logic. R. C. Sproul reminds us that “faith never requires us to crucify our minds or deny our senses…..this does not mean faith is against what we see… we have seen the Lord’s handiwork in this world, which Calvin called ‘a magnificent theater of natural revelation.’18 The danger of evidentialism is that knowing without believing is still unbelief. “Some people say that we find true knowledge exclusively within the mind. These “rationalists” stress the mind and reason as the sources of true knowledge.”19 The responsibility of the mind and human intellect is too rationally, logical and intelligently implement the gospel into all areas of human need. The evidentialists must not separate knowledge from faith, brains from ministry and the mind from the spirit. Blessed is the Christian doctor, nurse, dentist, surgeon, pharmacist, community worker, family counselor, educator, farmer, business man, housewife, parent, maid and preacher, who use all the knowledge and common sense available to them in order to
15 James 2: 26 16 Ephesians 2: 8 17 Romans 1: 17 18 Sproul, Op. cit., p. 5. 19 Sproul, Op. cit., p. 4. 30 serve the Lord in all areas of life and all manifestations of need so that God will be glorified when men praise him for his grace. The contribution of Christian evidentialism is to call believers to provide real evidence for their faith and use their faith and knowledge to intellectually and educationally implement the gospel. Faith and knowledge make perfect sense, especially when the good news is announced and practiced among the needy. 3. I WILL, THEREFORE I BELIEVE.
The fruit of Humanism, as well as Arminianism (see explanation below), is the exaltation of the human will. According to the humanist, the faculty of the human will determines man’s destiny. For the humanist, the concept of “free will” is very important. While it is certain that Adam and all humans since then have been created with “free will,” it is not certain that Christians understand the nature of “freedom” and “human will” in the light of eternity. Judging from the “heat” of the debates between Arminians and Reformed thinkers, one must locate the “fire” that stirs this. J. I. Packer is correct, when addressing this issue, to focus on the relationship between the sovereignty of God and the responsibility of man. Is God sovereign and man responsible or is man sovereign and God responsible? The Reformed view is the former. According to the Synod of Dordrecht (1618-19),20 in response to the five points of the followers of Jacob Arminius, God is sovereign in election (unconditional election), salvation (particular atonement), calling (effectual calling, or irresistible grace) and in the perseverance of the saints. Man is spiritually totally dead (spiritual depravation) and, therefore, can only be saved, sanctified and glorified by a salvation that comes from God. The Arminian view is opposite. Election is conditioned on man’s faith; salvation is offered to all people and left up to their choice; God’s call to salvation can be resisted and the saints can lose their salvation. Now, the essence of the difference between these views of salvation is that the Reformed view affirms that only God is sovereign that the elect will respond by faith. The Arminian view sees man as determining his eternal destiny. Man is sovereign and God responds. Arminianism is not an innocent misunderstanding of the sovereignty of God. Arminianism is a systematic and consistent proclamation of the sovereignty of the human will. For that reason, modern evangelicalism with its emphasis on declaring to God what he should do is a consistent continuation of Arminianism and it does not result in an automatic repulsion, as it should among the Reformed. The Arminian error is that they do not understand that only an eternal Father, Son and Holy Spirit can elect, call, justify, sanctify and glorify the believer for eternity. Only God is eternal. Only God does not have a beginning and end. Man and the angels are immortal. We have a beginning but do not have an end. Only an eternal God can determine, accomplish and implement our eternal salvation. The key words for the humanist “free willers” are “decide, want, declare, wish and the words associated with the human facility and ability to decide.” However, when human will is seen in the light of eternity, only an eternal God has an eternal free and gracious sovereign will. The disaster of humanism is seen in the battle field carnage of human needs. Why are there hungry, thirsty, sick, imprisoned and oppressed people when there are enough resources in the world? What causes man and society to make decisions that destroy others? Is man the solution for his own needs or is man the cause of his problems? The evolutionists’ doctrine of the survival of the fittest says the strong
20 The Synod of Dordrecht was a national meeting of Reformed Church leaders in the Netherlands, which included important leaders from other countries as well. It is famous for its five statements against the belief system of Jacob Arminius, a Reformed pastor from Leiden, the Netherlands. 31 will survive. The Christian doctrine of grace ministers to the “least of these my brethren” because God’s grace is the solution to man’s need. The contribution the human will makes to epistemology is that the human will is meant to be an instrument of response and responsibility. The Christian is called to submit his will to the will of God. Jesus taught his disciples to pray to the Father, “Your will be done, on earth as it is in heaven.” Added to the good news that man’s will can be submitted to the will of God is the fact that God is able to regenerate, transform, sanctify and use man’s will for God’s purposes and glory and man’s edification. We are to pray that God will transform our will so that we would desire to preach and practice the gospel among the needs of men. The ministry of the “sheep” to the “least of these my brethren” is a manifestation of God’s grace and mercy to those who are ministering and those who are being ministered to.
4. I AM, THEREFORE I BELIEVE AND KNOW
Existentialism exalts human existence as the source of responding in faith and knowledge. At the end of the day, man is to take “a leap of faith” in order to understand who he is and of what the world consists. Predominant human faculty in existentialism is instinct, being and human existence. The theory of human evolution corresponds with this world view, as man is forever becoming, actualizing and realizing who he is. 19th century human evolutionism grew out of the fertile ground of European existentialism. Key words are: being, living, intuition, survival and words associated with human existence. The “survival of the fittest,” the mantra for evolutionism, is an existential tenet that exalts man’s self determination. Existentialism has an inherent danger: the overestimation of who we are. Existentialism does not take into full account that without Christ, we are spiritually dead sinners only capable of making spiritual dead leaps of faith. Defining the essence of man as self is an affront to God who made man in God’s image and not in man’s image. The needed corrective for existentialism is Biblical realism, the affirmation that man is created in the image of God for God’s sovereign purposes, that the sinner is a spiritual walking dead man, and that the only hope of salvation for the existentialists and any other person is the divine exchange that the Son of Man made for the sinner in the incarnation, perfect life, substitutionary death and resurrection. Jesus is the “man” (Hebrews 2:9) for whom the existentialist desperately is looking for. The contribution of existentialism is the realization that man matters. Man is not simply a robot, a machine manipulated by the Sovereign One, but he is made in the image of God, he is graciously saved by the substitutionary death of the Son of Man and he is called to respond to the gracious offer of salvation and service. The genuine existentialists who are really concerned for man, should agree with him who said, “The Spirit of the Lord is upon me because he has anointed me to announce good news to the poor.”21 And the honest existentialist must confess that people are hungry, thirsty, sick, in prison and oppressed because man is spiritually dead in his love for God and neighbor. Only Jesus, the Son of man, can deliver man. He became man to save man. His name is Jesus, “for he shall save His people from their sins” (Mt. 1: 21).
5. I FEEL, THEREFORE I BELIEVE AND KNOW.
21 Luke 4: 18 32
Sensationalism is the response to our senses and corresponding emotions as the basis for faith and knowledge. The Roman Catholic, Coptic, Orthodox and to a lesser extent, certain expression of Protestantism and Evangelicals, have incorporated artistic, aesthetic and sensory components into the liturgy of worship services. The rise of Pentecostalism and the charismatic movements, combined with historical humanism, has vaulted the evangelical sensual experience onto the liturgical radar. The large group experiences, complete with contemporary music, mass psychology methodology and personal motivation techniques, are powerful expressions in modern evangelism and a tribute to sensationalism. The predominant human faculty in sensationalism is sensory perception, especially feeling. The senses are to hear, feel, see, smell and taste. Knowledge and faith based on feeling will say, “I feel that this is true.” Key words in sensationalism include: appreciate, feel, want, sense, perceive and other words associated with the human senses. The danger of sensationalism is that our feelings can betray us. If feelings are not supported by the written Word, true faith and verifiable facts, then they can mislead us. The contribution of feeling is that it expresses a human response that needs to be taken into consideration in our epistemology. When feelings consistently follow faith and facts based on the Word of God, and then they will be wholesome emotional responses. If our feelings are not based on “It is written,” then we can only expect the influence of the abyss of hell, the master of lies and destroyer of God’s creation and creatures. It is, in the words of the existentialist, a leap of faith into the darkness of the pit.
6. I RELATE, THEREFORE I BELIEVE AND KNOW.
The relational view of faith and knowledge emphasizes the role of community and tradition in the formation of faith and knowledge. Whereas, the previous paradigms focus in on the role of the individual, the relational view emphasizes the community of faith. Tribal values, on one hand, and socio-political communism, on the other hand, are two expressions of communalism. The Church and its traditions are seen as a determiner of belief. “What do you believe?” “I believe what the church believes.” “What does the church believe? “The church believes what I believe!” It is not uncommon to hear that family members are shunned from the family when they join other church communities. This is especially true when salvation is linked to the sacramental system of the mother church, whether that is Catholic, Protestant, Orthodox, Coptic or Evangelical. The genuine believer, when he has to make a choice between Christ and a denominational affiliation, will bear the brunt of reprisal for following Christ alone. Jesus and his disciples are key witnesses to that fact. The predominant human faculty in communalism is social relationships. Key words are community, tradition, school, group, share and other expressions that represent communal life. However, human and even denominational relationships are not necessarily absolute. Jesus said we should leave our father or mother and follow him. Our relationship with the true God is to be primary in our life. We are to love God above all else and our neighbor as ourselves. If need be, we need to leave our denomination in order to follow Christ in ministry and missions. Denominational loyalism is not a key of the kingdom. Our communal relationships are to be defined by our relationship to Christ and his people. For that reason, Christians marry Christians; Christians work together with Christians; Christians worship with 33
Christians, and Christians seek to bring in non-Christians into their church and community, in order that they may know the glories of Christ. What about the outcasts? Is the poor part of our community? When we go to church are we fulfilling Mt. 25: 40 or are we hiding from the poor? Does everything that our church community, church building, church theology and church worship service say to the poor, “welcome” or “not welcome?” Is our relationship to the poor and needy defined by Luke 4: 18 and Mt. 25: 40?
7. I RECEIVE, THEREFORE I BELIEVE AND KNOW.
“What do you have that you did not receive” (I Cor. 4: 7). Man, as image bearer of God, is not the source of faith and knowledge. As image bearers of God man is created in order to reflect God and not self. True faith is part of the work (fruit) of the Holy Spirit. True faith submits to the will and word of God. “The just shall live by faith.” False faith is product of sinful man. It naturally submits to the will of man. The responses of man will reflect man’s sinful tendencies. True knowledge also comes from God. Jesus said, “I am the way, the truth and the life and no one comes to the Father but by me” (Jn. 14: 6). All true knowledge conforms to the Word of God. Upon seeing the sun rise in the morning, the faithful response is to praise the Creator and Provider who made the sun and causes it to rise according to the natural laws that he has made. The process of evolution does not cause the sun to rise and set, God does. Scientists are starting to speak about a “God factor” as a way to recognize that a created object is not self - determining and self - designing. The observation that “theological’ faith and knowledge and science do not mix, affirms two different spheres of existence, a concept common in secularism. It is dualistic. The Biblical worldview is integral. It is based in the actions of the Creator, Provider, Savior and Perfector, the Father, Son and Holy Spirit, all in harmony. There is a distinction between the spiritual world and physical world, but their interrelationship is affirmed. The secular world view is based in physical and human evolutionary process; the biblical world view affirms God’s intervention and participation in all of life. Some say that God uses the evolutionary process in order to create. Both world views cannot be maintained at the same time. Either Adam or Eve was created as mature humans by God or they were raised in the planet of the apes, as projected by the mythology of Hollywood. The predominant human faculty in the integral epistemology of grace is man as the image bearer of God. As image bearer, man has received the cultural mandate (Genesis 1: 28) to multiply and be stewards over the earth and has also received the religious mandate (Genesis 2; 15 – 17) in order to obey God’s Word. The image has been shattered by sin. Man’s integral response is distorted by sin. The image of God in man is like a broken mirror. By God’s grace, the image is restored through faith in Jesus Christ. By God’s grace, man is given faith by which to respond to God, his fellow man and himself. This faith is expressed in gracious action and thought. “The Spirit of the Lord is upon me because he has anointed me to bring good news to the poor.” God’s grace produces gracious service that needs to be expressed in theology and science alike. The key words for the integral epistemology of grace are: revelation, gift, grace, faith, responsibility, gratitude and glory. These concepts will be further developed in Lesson 4. Grace that is taken for granted leads to both legalism and libertinism. Both extremes are to be avoided. 34
Without God’s grace, human epistemology cannot exist. Grace precedes faith, knowledge, reason, feeling, being and relationships. However, grace does not exclude any of the human faculties. Rather, grace in God’s image bearers transforms our human faculties and reality in order to conform to the revealed purpose of God’s glory. God’s gracious work is most clearly seen in his response to the prayers of his needy people. The joys and triumphs of such grace will echo through the corridors of eternity (Mt. 25: 40).
CONCLUSION
In this survey of epistemologies, the author affirms that, “I receive, therefore I believe and know.” Both faith and knowledge is based on the reception of God’s grace. Having said that, the author also affirms that all of the human spiritual, mental, emotional and physical dimensions are involved in knowing. None of the human faculties are the source of faith and knowledge, but they are the variety of responses of man as an image bearer of God. For that reason, we can speak of an integral epistemology of grace. The nature of grace is that it is not controlled by human beings. Humans are recipients of God’s grace and not the author of it. As image bearers of Christ, we are to be servants of grace. We are to live graciously, reflecting the grace of God. Both theology and science are called to serve God in a sinful and needy world (Luke 4: 18). Theology and science have not always been so gracious. Roman Catholic theology led to the Holy Office of the Inquisition and its mass killings. As far as I know they have never said, “Sorry.” Science is used for abortion, infanticide, euthanasia, adulterous insemination, making harmful drugs and a host of other crimes against humanity. Theology and science without grace are instruments of evil. Yet grace, because it comes from a sovereign God (free sovereign grace), will triumph over sin. The cross and resurrection of Jesus Christ is the historical evidence of that. The sinner is offered the grace to repent of their idolatry against God and man and the believer is expected to be gracious to others in need. God’s grace is the reason for hope in man. This is not only true for salvation, but also for theology and science. By grace God allows us to discover his creation, his law and gospel. Every repentant sinner, all medical miracles and each act of kindness done in the name of Jesus are a demonstration of his grace. Luke 4: 18 is fully accomplished in Mt. 25: 40. And that task should consume us until the Lord comes again.
QUESTIONS 1. What is true faith? 2. What is true knowledge? 3. Explain “I believe, therefore I know.” What is the primary human faculty? 4. Explain “I know, therefore I believe.” What is the primary human faculty? 5. Explain “I will, therefore I believe and know.” What is the primary human faculty? 6. Explain, “I am, therefore I believe and know.” What is the primary human faculty? 7. Explain, “I feel, therefore I believe and know.” What is the primary human faculty? 8. Explain, “I relate, therefore I believe and know.” What is the primary human faculty? 9. Explain, “I receive, therefore I believe and know.” What is the primary human faculty? 10. Do you have any questions about this les LESSON THREE 35
AN INTEGRAL EPISTEMOLOGY OF GRACE
INTRODUCTION
Epistemology (doctrine of knowing) is understood through hermeneutics (principles of interpretation). The following hermeneutic begins with God’s grace and continues with his revelation, the Bible, the transformation of the gospel, discipleship, the sanctification of knowledge, the ministry of grace to the needy and the glorification of God.22 When grace is taken out of epistemology, our knowledge becomes an instrument of domination, intolerance and other manifestations of evil. Jesus has come to graciously minister to the victims of sin; he came to “preach good news to the poor.”
1. GOD’S GRACE
God did not have to make the creation, bring his creatures into existence and give us knowledge of Himself and his work, but he chose to do so. The existence of an eternal and sovereign God, who existed before time, space and materials, is the background or source and purpose for all knowledge. Grace is the undeserved favor that God gives to his creation and creatures. Neither creation, nor any creature, deserves grace (to deserve grace is an oxymoron). Both theology and science are rooted in the grace of God. The scientist and theologian must look to the Creator and Lord for their wisdom and purpose. The scientist and theologian must conform their ideas and knowledge to the Bible, to the revealed Word of God and the reality of God’s creation.
1.1. Providence or Common Grace
God’s creation was an act of grace. It is “common” grace because it affects the whole of creation. After the creation, as described in Genesis 1 and 2, God manifests his guidance of his creation through what is called providence. God’s providence is also an act of grace. No one deserves to live in God’s creation. As new born children we entered the world through the action of others who wanted to share life with us. Our parents raise us by grace. Children do not pay before they eat or are clothed! At least, we would consider that child labor, a distortion of raising a family. If our whole existence is grounded in grace, why not our faith and knowledge?
1.2. Salvation or Saving Grace
The history of salvation does not stop at the end of Genesis 2. God intervenes to save His people. The human race does not only have the “seed of the woman” (all those who trust in the Messiah, Gal. 3: 16), but a new race has been introduced, the seed of Satan (all those who do not trust the Messiah). The seed of the woman, the elect, the sons of God, the faithful and just ones, live by faith in the Messiah.
The Reformed view of faith is that it is part of the fruit of the Holy Spirit. It is not a faith that has its origins in man, but has it origin in God. Faith comes by hearing the Word of God (Romans 10: 17).
22 The author developed a hermeneutical circle for Bible study that begins with God and follows with revelation, Bible, the Church, gospel, transformation and glorification. This hermeneutics is also applied in his course on apologetics (Integral Apologetics) and culture (Christ sanctifies culture). 36
Faith is granted by grace. Faith always points back the Lord Jesus Christ. Faith is a work of the Holy Spirit by which the believer believes. Both the scientist and theologian can only be saved through grace by faith. It is not as if the scientist has one type of faith and the theologian another. This reality of a faith, given by God, means that humans are not sovereign or autonomous. We all must give account to our Creator, Lord and Savior. Faith brings forth fruit. The faith of Newton and Einstein glorified God as they discovered the marvels of natural law and God’s creation. The exercise of true faith by contemporary scientists, community workers, politicians and pastors is needed to address the host of human problems.
2. REVELATION
Part of the grace of God is that he reveals Himself to his creatures. General revelation is God’s self manifestation to and for all people. God’s special revelation is his communication with His chosen people. Since God is the source of both general and special revelations, these revelations, properly understood, never contradict. Such knowledge gives the Christian theologian and scientist confidence that good theology and science will compliment. When such agreement cannot be reached, it is either because our theology or science is bad, or both are bad. Yaima, one of our Cuban students, in writing about evolution noted that scientist will search to the depth of the oceans and climb the mountain tops for an explanation and when they finally discover the truth, they will encounter a group of Christians reading from Genesis. Now, Yaima speaks with some extra urgency. She was stabbed in the chest and heart by her ex- husband. The mother frantically called Pastor Fonseca, as she took her daughter to the hospital. The doctors declared her dead upon arrival. However, they noticed some life in her and started to operate on her. She is alive to tell others about her Creator, Savior, and gracious Lord.
2.1. General Revelation
The knowledge of God to all people comes through the works of God, as well as knowing His Word in Scriptures. All people benefit from the created order. All people live according to natural law. All people breathe the air which they did not make, with hearts and lungs that they did not design and for purposes they can only begin to imagine. Human culture is also designed by God. The original Eden was the prototype community in which God dwelt with his people. God ruled by His Word and visible signs (two trees). God created the family institution. He put his people to work, to govern and to procreate. Due to the fall, another line of human beings began to populate the earth. Now there is the “seed of the woman” and the “seed of Satan” (Gen. 3: 15). Both of these lines develop their own communities. This is expressed through their families. There were the “sons of men” (Cainanites) and the “sons of God” (through Seth). The first world had to be destroyed when the sons of the sons of God began to marry to daughters of the sons of men. The Lord restored the “sons of God” through the family of Noah. God continued to form his people through the tribe and nation of Israel. However, not all Israelites were true Israelites. The Lord would incorporate believers from among the Gentiles into the community of faith. After Pentecost, the church is the expression of the new Israel, the holy nation, the people of God. 37
The knowledge of God is evident throughout the created and cultural world. The following exercise is to help the believing student to contemplate the knowledge of God. The author used the alphabet in order to describe the variety of ways in which the truth about God is revealed to us and can be known.
A Absolutes: If absolutes exist, there must be a source for absoluteness. Only an absolute God could be such a source. Anything less than an Absolute Being as source, definer and guardian for absolutes would destroy the concept of absoluteness (Job 40:2; Ja. 1:17; Tit. 1:2). Atheists. The atheist has to define himself (a-no, theist-god) in terms of what he is trying to negate. Who is the atheist reacting against? If that which he is reacting against does not exist, then he is a candidate for insanity. B Beauty: If beauty is the approximation to perfection, then perfection must exist. Such perfection is the revelation of God’s being, work and word. Being: If the reality of being exists (I am), and such a reality has origin, continuity and purpose, then there must be a Supreme Being from which other beings derive their existence (Exodus 3:14; Jn 8:58, Acts 17:28). C Cause: There cannot be an infinite regress of finite causes. Therefore, there must be an uncaused cause or necessary being. This being is God (Aquinas). Cause and effect: If the cause cannot precede the effect, as heat does not precede fire, then where does the first cause originate (Gen. 1:1)? Creation: If there is a creation and the creation exists in an orderly fashion, then there must be an orderly Creator who created and sustains such a creation (Ps. 19: 1-4). Contradictions: The atheist is capable of saying: “Thank God, I’m an atheist” (Ps. 14:1). D Deity: If the idea of divinity exists, there must be an absolute and ultimate expression of divinity and hence a divine being (Ps 139:7). Design: Reality has designs and patterns which cannot be attributed to themselves so there must be an intelligent being that can make designs according to His will (Ps. 19:1b). Devil: Even the Devil believes that God exists (Mt. 4:10) and yet because he is the master of deception, he has many of his people believing that God does not exist. Demons: Demons believe that God exists (Ja. 2:19) and give testimony to him. E Existence: For existence to exist, there must be One who has existed forever, or else existence did not exist at the beginning and could not continue (Ps. 90:2). Eternity: For eternity to exist there must be one who has eternally existed or else eternity is not eternal (Rev. 1:8). Evil: If evil is wrong, then there must be that which is opposite to evil, namely, the good. It is inherently right that good is better than evil. Only good can overcome evil. Only a sovereign and an ultimate expression of goodness will overcome the worst expression of evil (Rom.12:9, 17, 21). Experience: In order for our experiences to have value, there must exist Someone who evaluates such experiences (Ps. 94:11). F Faith: Faith exists. By faith we understand that which we have not seen (Heb. 11:1). Failure. Empires, governments and people have tried to stamp out the knowledge of God and failed. Therefore, history is a living witness that God exists. Foolishness: “The fool says in his heart, there is no God” (Ps. 14:1). Forgiveness: The fact that forgiveness is necessary and exists implies there is an absolute standard of right, wrong and reconciliation. If such a standard did not exist there would be no reason to forgive (2 Tim. 2:13). G God. The idea of God precludes that God exists. 38
Goodness: In order for goodness to exist and overcome evil there must be an absolute source for goodness that is able to overcome evil. The good news is that God has overcome evil through the death and resurrection of His Son (Lk. 18: 19). Glory: The human being is capable of experiencing moments of glory. In order for glory (the most excellent manifestation of reality) to exist, there must be One who is perfectly excellent and glorious (Jn. 17:1). Guilt: If we have a secret conviction that we deserve punishment, who but God is finding us out and alerting our conscience that he will punish our secret sins? (Rom. 2:15-16) H Harmony. The ability of unrelated parts of the universe to cooperate necessitates a Designer and a Provider. History attests that Jesus, who claimed to be God, lived, died and rose again (Lk. 1:1-4). I Idea. God himself must be the cause of the idea we have of him (Descartes). Intuition: Each human being has an intuitive knowledge of the concept of God which is suppressed, but which cannot be eradicated by man or society (Rom. 1:20). J Jesus Christ: Jesus came to earth as the perfect revelation of God (Heb. 1:1-4). To deny God is to deny the historical existence and teachings of Jesus. Justice: In order for true justice to be accomplished, there has to be an ultimate standard of justice and a judge who perfectly deals with evil (Gen. 18:25) K Kingship: If human kingdoms are real, then there must be an absolute monarch and kingdom. Jesus is king over the kingdom of God (Mt. 6:33). L Law: If there is law, there must be an absolute Lawgiver (Mt. 5:17). Leadership: If leadership is necessary for society to exist, then there must be an ultimate leader for the universe to exist. There is no reason to separate the sociological reality from the universal reality (I Pe. 5:4). Love: If enduring love is the highest expression of human personality, then there must be an absolute and ultimate expression of love (I Jn. 4:8). M Mercy: In order for mercy to occur, that is, not receiving the condemnation we justly deserve, there has to be an ultimate moral reason as to why mercy is offered (Rom. 9:15). This mercy is seen in the death of Jesus Christ who died as a substitute for His people in order to pay for their sins. Miracles. If miracles happen, then there must be a supreme miracle worker. Movement: If movement exists and movement causes movement, then there must be a first mover (Heb. 3:4) (Aquinas). N Necessity. The need for a redeeming God can be shown in the hopelessness and self destruction of man. Non-contradiction: In order for the law of non-contradiction to exist; that is, A is always A and A cannot be B, then a non-contradictory Being needs to exist who is unchangeable and cannot lie (Heb. 6:18). Non-existence: Non-existence cannot exist because we exist. If non-existence cannot exist, then there must be an absolute existence that exists. This absolute existence is found in the eternal God (Acts 17:28). O Omnipotence: There can only be one Being who is perfectly all-powerful. Two equally all- powerful beings cannot exist (Ps. 139:14, 15). Omnipresent: There can only be one Being who can be in every place at one time (Ps. 139:7). Omniscience: There can only be one Being who knows all things (Ps. 139:4). Omni sapience: There can only be one Being who is all wise (Ps. 139: 23, 24). P Perfection: If perfection exists, then there must be an all perfect being (Mt. 5:48). Pyramid of Perfection: There is a pyramid of beings (e.g., animal to man) in an ever-increasing degree of perfection. There must be a being who is absolutely perfect, the source of all perfection 39
(Aquinas). Power: In order for power to exist, there has to be an all-powerful source, cause, continuity and purpose. Proof: No proof can be given and substantiated that God does not exist, while with little effort, it can be shown that God exists. Purpose: There is purpose in life that has to have an origin, cause and continuity. For a purpose to exist there has to be an absolute purpose (Job 42.2). Q Quantitative. Who determines the limits of measurements? Who designed the years, the day, the hour and the minute but he who created the solar system on the fourth day of creation? Questions: If God gives us the ability to ask meaningful questions, He also has the ability to reveal His meaningful answers (I Cor. 2:10-12). God is the answer. R Religious experience. There are sane people who testify to the truth of God. If God does not exist, then all believers are lunatics (C.S. Lewis). Restlessness: Man is restless, looking for something better. Man does not rest until he rests in God alone (Augustine). Revelation: God is able and willing to reveal Himself, and He does so in a general way to all people and in a special way to His covenant people (Rom. 3:2). Rights: In order for rights (including human rights) to exist, there has to be an Eternal Righteous One who has an absolute standard of right and wrong and who is always right (Jer. 23:5-6; Mt. 5:17; Rom. 9:14). S Salvation. The self destructive and deceptive ways of all men show that salvation is necessary. Only an eternal God can save man for eternity. Scripture: Both the Old and New Testament attest to the existence of an absolute God who has revealed Himself (Gen. 1:1; Heb. 1:1-4). Simplicity of God: Simplicity exists. There is only one Simple Being who is God. He is not a composite of different parts or part of a whole, but truly one (Dt. 6:4). Sin. The existence of sin, the rebellion against universal moral standards, implies that the author of the moral standards has been offended. Sovereignty: There can only be one Being who is totally sovereign over all things (Rom. 8:28). Spirituality: If spirituality exists, then there must be an all powerful and perfect Spirit who inspires it (Rom. 8:11). T Traditional societies. There are non atheistic traditional societies without knowledge of God, even though this knowledge is distorted. Tri-unity: Jesus revealed the true God as one God in three persons: the Father, the Son and the Holy Spirit. In the godhead there is perfect unity in diversity and perfect diversity in unity (Mt. 28:19-20). Truth: Truth is the correspondence of reality to the revelation of God. For truth to correspond between them anything but an absolute standard and being would be to judge truth (Jn. 17:17). Truth and truth. The existence of truth implies the existence of Truth which implies the existence of God (Augustine). U Unity: We believe that God is one in three persons, the perfect manifestation of unity in diversity (Col. 2:9). Universe. The fact that the universe exists and continues implies that there is a God who controls the universe. V Victory: In order for the ultimate victory to exist, there must be One who is totally victorious over all forms of evil and who exists eternally (Rom. 8:37; Col.2:15). W Wager. Even if you have doubts that God exists, the results of believing in Him outweigh the results of not believing in Him (Pascal). Worship: For worship to exist, there must be One who is worthy of total worship and the One 40
whom we must worship (Jn. 4:24).
It is argued that the above observations are circular reasoning. The first assumption is a continuation and result of an a-priori belief. Agreed. But the criticism of an a-priori belief has a-priori presuppositions as well, and so the criticism is nonsensical. However, the fool who says that there is no God, in order to escape his foolishness, will need the gracious intervention of God. Only undeserving foolish people receive grace. Deserving people do not need grace. There is hope for fools like me if grace exists. The fact that God saved a fool like me is further evidence that grace exists.
2.2. Special Revelation
God reveals himself to His people. Throughout the history of redemption God has spoken to the patriarchs, through the prophets and in a variety of ways (Hebrews 1: 1-2). Now, the Father speaks to His people through the Son (vs. 3) by the power of the Holy Spirit and the Word of God (Eph. 6: 17). The harmony of revelation is good news for theology and science. When there are differences of opinion caution must be exercised. When the two revelations match, there is absolute certainty. For example, DNA studies show that all human beings come from the same mother and father. Well, that confirms that there is one human race (not several races evolving at different time); a common origin for the human race and everything is perfectly consistent with the creation of Adam and Eve. There will be differences as to how the first Adam and Eve appeared on the radar screen of history: some hold to the creation of a mature Adam and others argue for evolved creatures coming from a pre-human era. The author and this course argue for the creation of a mature Adam and Eve.23 God’s special revelation does not contradict God’s general revelation, or, vice versa. All God’s revelation comes from the same God and corresponds to the same truth.
3. THE BIBLE
The Bible gives us an objective knowledge of the God and his creation. The Bible reveals the being, attributes, names and works of God.24 People say that the Bible is not a scientific textbook. If that is true for science then it is also true for theology. This point of view sees the Bible as a human book rather than a divine revelation. So, we reject such a view. What is our view? The Bible is authored by the Holy Spirit and thus is authorative for both theology and science. What the Bible says about creation is more certain than any human scientific theory or any theology. Good theology and science do not claim to be inspired by God; they can only conform to what the Bible, God’s revelation, says. You have to interpret the Bible with the Bible (sola scriptura). The Bible is its own interpreter. The Bible is the ultimate authority to determine doctrine and principles. The Bible is not interpreted by theology or science, but confirmed by good theology and science.
23 When the Venezuelan students heard that Adam was made “maduro” (mature) they laughed! Their unpopular president’s name is “Maduro.” 24 From Cornelius Hegeman, The Doctrine of God. 41
The purpose of science is to study and exercise dominion over the creation that God has made (Gen. 1: 28). For example, the first man was given the responsibility of naming the animals. 25 Later generations had to discover how to make instruments work and how to survive. The Bible does not give many details about the origin of man, but enough to have the knowledge that God is the creator, provider, savior and purpose for humanity.
4. MULTIPLE VERIFICATION
Both science and theology use the multiple verification approach to establishing truth. The Bible teaches that God is three - in - one. The Father testifies to the Son and the Holy Spirit (Mt 28: 20). The Son testifies to the Father and the Holy Spirit. The Holy Spirit testifies to God the Father and the Son. The truth is established by two or more witnesses. This principle is part of the Trinity and of human reality. When theology and science are not based on the verification of multiple evidences and multiple testimonies, then theology and science becomes mythology. When prisoners are condemned on the basis of one witness, a lot of injustices can occur. The State of Florida only requires one witness, in which case that witness is not compared to other witnesses. There are people in jail on account of a false testimony of one false witness. Justice has not been served because the basic dynamics of truth were not observed. Truth must be verified by multiple evidences. The implementation of theology and science is to serve those in need (Luke 4: 18). Theology and science does not exist for themselves, but to bring God’s solution, the gospel of Jesus Christ, in word and deed, to the many needy.
5. TRANSFORMING POWER OF THE GOSPEL
The knowledge of God accompanied by the Gospel of Jesus Christ leads to the regeneration and transformation of the believer. The nature of the transformation is based on grace. By the grace of God and the anointing of the Holy Spirit, the believer “brings good news to the poor.” Thus, the transforming power of the gospel not only transforms the servants, but it also brings good news to those who are being served. Theology and science have a special task in the transformation necessary for people and communities. When Jesus said he was anointed to preach good news to the poor (Luke 4: 18), the poor receive the message of the gospel and the gospel ministry. Theology has the task of evangelizing, preaching, teaching, ministering and doing missions to all people. It takes science to conduct medical studies, to study nursing, social work, family counseling, to do advocacy for the captives, to help the disabled, to grow and supply food supply and address needs in all areas life. The God-given talents of theologians and scientists need to be employed to meet the needs of the needy. The Christian has to show grace to others. The Christian has a sanctified conscience that helps make ethics, theology and science useful. For example, a Christian doctor uses the benefits of science to save the children instead of aborting children. A Christian theologian uses his theology to minister to addicts, prisoners and all the people in need and does not use ministry to enrich oneself.
6. DISCIPLESHIP
25 Naming the animals was not an exercise in identifying family members or long lost relatives! 42
All authority in heaven and on earth has been given by the Father to Jesus. God expresses his kingdom rule through discipleship. God sends disciples into all areas of life in order to implement the rule and reign of the Lord Jesus Christ. The disciples were commissioned to make other disciples. Discipleship implies teachers teaching students how to be teachers. The disciples were to teach all that Christ had commanded. God promises to be with his disciples. Each disciple must receive the anointing of the Holy Spirit and serve the Lord in the vocation that he has been given (Eph. 4: 1). Christian vocation applies to all areas of life such as being a parent, a son or daughter, employer, employee, a teacher, student, scientist, theologian, as well as, church member and leader. The ethical sections of the epistles address these responsibilities. The Lord equips the disciples with spiritual gifts into order to work in the church and talents in order to serve the Lord in the society at large. Discipleship intrinsically requires training others to become trainers of others. For such discipleship Christian education is needed. Christian education and discipleship begin as personal responsibilities and continue in the home, church, schools and in all areas of society. The rise of Christian education projects, such as homeschooling, Christian schools, Church institutes and other expressions of Christian discipleship, is needed for all vocations and for all areas of need. The author contends that Christian and theological distance education is a strategic way in order to bring discipleship throughout the whole world. Professionals, in the different areas of their specialties, need to study theology in order to apply such knowledge to their scientific field of study.
7. SANTIFICATION OF KNOWLEDGE
The disciples who received the knowledge of God are to apply the knowledge into all areas of life. The earth is to be filled with the knowledge of God. Both theological, as well as scientific knowledge that glorifies God and edifies man needs to reach the ends of the world. What kind of knowledge should fill the earth? The earth should be filled with sanctified knowledge in both theology and the sciences. Knowledge conforms to God’s grace, revelation, the Bible, reality and one’s context. Theological distance education can be applied to all vocations, all professions, all educational institutions and in all areas of life. Theology can be applied to all the sciences and professions through theological distance education. The traditional delivery methods for both theological and university education are very limited. Costs, accreditation obstacles, regionalism, denominationalism and outdated methodology for teaching, have contributed to the lack of outreach. On the other hand, distance education programs are growing globally. 8. THE KNOWLEDGE OF THE GLORY OF GOD THROUGHOUT THE WHOLE WORLD
Scripture promises us that the earth will be filled with the knowledge of God (Hab. 2: 14). Theological distance education aims to do that by exalting God’s Word (John 4: 24), through preaching the gospel to the poor (Luke 4: 18) and living to God’s glory in all areas of life through the renewing of our spirit and mind (Romans 12: 1 – 2). The serious study of the Bible, theology, ministry, church history and missions can contribute to filling the earth with the knowledge of God. 43
MINTS requires that the master and doctoral students write at least one Bible commentary. This is called Project 66. Project 66 is implemented in all of the countries where MINTS has study centers. 26 The Bible study is followed with the challenges for post graduate students to write a complete systematic theology including the doctrines of God, Christ, the Holy Spirit, Bible, Church, Ethics, Ministry, Missions and Last Things. Following that, courses on ministry, church history and missions are written. Teachers teach their students to write essays and, eventually, courses so that this discipleship process will continue in a Biblical and contextualized way. The goal is to have these courses taught in the local churches. Through the evangelism, preaching, teaching and counseling ministries, the knowledge of the Lord will fill the earth, sinners will be saved and sanctified and God will be worshipped and glorified in Spirit and in truth.
CONCLUSION
The integral epistemology of grace is needed in the church and society. Such an epistemology is needed for theologians, scientists and in all vocations of life. God is glorified when His grace is exalted throughout the universe. Theological distance education can further the global spreading of the knowledge of the Lord by the profound study of the Bible, theology, ministry skills, missions and church history. Science and theology does not exist in order to form a naturalistic religion; science and theology exist to provide a gospel response to human needs. When God’s grace is absent from theology and science, such disciples turn into totalitarian instruments of coercion; they become opportunities for indoctrination, legalistic domination, and the destruction and manipulation of the weak. God’s grace is different. Jesus was anointed to bring good news to the poor. He did so in every area of life. It will take our best theology and best science to fulfill this high call.
QUESTIONS 1. What is providence? 2. What is common grace? 3. What is special revelation? 4. What is general revelation? 5. Choose four arguments for the existence of God that you do not understand? Why are they confusing? 6. How should God’s grace be shown in the use of science? LESSON FOUR
TRUE THEOLOGY INTRODUCTION
Theology is the study (logos) of God (Theo). Theology is generally subdivided into two major divisions: biblical theology and systematic theology. Other distinctions can be made, such as ministry theology, historical theology and mission theology (missiology). All of these theologies, if they conform to the Word of God, are useful in bringing and ministering the knowledge of God throughout the earth. False theology does not conform to God’s will and word. Jesus denounced Satan’s false use of the Word and all
26 www.mintsespanol.byethost12.com Proyecto 66 44
Christians are called to do likewise. True theology will triumph over false theology as shown in the book of Revelation.
BIBLICAL THEOLOGY
Biblical theology is the most basic form of theology and the Bible is the main instrument that God uses to reveal Jesus Christ to us. The development of Biblical theology in Reformed circles was championed by Westminster professor, Johannes Geerhardus Vos, in Biblical Theology: Old and New Testaments.27 In this method the flow of redemptive history, from creation, fall, redemption and consummation, is developed.28 Classical Bible commentaries use the expositive approach, interpreting the Bible texts in their natural expository order. John Calvin, Martin Luther, Matthew Henry, John Gill are some of the classical authors. Another approach is to use Bible footnotes, as with the popular Scoffield Study Bible, the Thompson Reference Bible, the NIV Study Bible, the NKJV study Bible and others.29 Exegetical theology uses the original languages as well as literary, inductive and contextual studies in order to determine the original meaning of the biblical text.30 Exegetical theology is the basis for both biblical and systematic theology. For that reason, all language groups need to have a literal translation of the Bible in their language. Every person has the right to know what the original bible texts say. Indigenous people should not be satisfied with a paraphrase version of the New Testament.31 Local indigenous leaders have the responsibility to prepare a literal version of the Bible in their language.
SYSTEMATIC THEOLOGY
Systematic theology studies God (theology proper), Christ (Christology), the Holy Spirit (pnuemalogy), the Bible (bibliology), man (anthropology), the church (ecclesiology), ethics and the end times (eschatology). Other “locis” (studies) can be added.32 The essence of systematic theology is to organize biblical doctrine. While biblical theology develops an overall perspective of all biblical doctrines, systematic theology organizes the knowledge of
27 Biblical Theology: Old and New Testaments. Grand Rapids: Eerdmans, 1959. 28 MINTS has its professors write Introductions to the Old and New Testament as well as theologies of the Old and New Testament. Dr. Julian Zugg has developed a variety of courses. See www.mints.edu 29 MINTS works with their master and doctor students to write a series of 66 Bible commentaries for each of the countries where MINTS is working. See Proyecto 66, www.mintsespanol.com 30 See Cornelius Hegeman, Practical Hermeneutics. 31 The problem with a paraphrase and even a dynamic equivalent version of the Bible is that the translator becomes an interpreter of the text rather than the translator of what the text actually says. 32 Dr. Allen Vander Poll has written courses on the doctrines of God, Man, Salvation, the Church and the Bible. 45
God into major themes. Some of the valuable systematic theologies include those written by Louis Berkhof,33 Wayne Grudem,34 and R.C. Sproul.35 The study of a variety of systematic theologies helps the student to reflect on important differences. There are three levels of differences: 1) fundamental differences, where two views are opposite to each other; 2) differences of perspectives, where the opposing views are not opposite; and, 3) peripheral differences which do not affect the core teachings of the Bible, the teachings of the apostles and the gospel of Jesus Christ. Fundamental theological differences include any doctrine or practice that negates Biblical revelation, goes contrary to apostolic teachings and contradicts the gospel of Jesus Christ (Eph. 2: 20). It breaks with the unity of the Church (one body, one Spirit, one hope, one Lord, one faith, one baptism and one God (Eph 4: 4 – 6). Apostasy is knowing the truth but denying it. Christians are called to separate themselves from false teachings and apostasy (Mt. 18: 15 – 20; I Tim. 1: 20; Titus 3: 10; II John 7 – 8). Differences of perspectives which are tolerated in the Christian church have to do with external actions and rites such as circumcision, mode of baptism, food restrictions, Sabbaths, celibacy and vows (Acts 15; Romans 14). There are also teachings which are difficult to be conclusive about since multiple Biblical evidences are not given. For example, the variety of millennial views about Jesus second coming. The millennium is only mentioned in one prophecy (Rev 20). Peripheral differences have to do with genre of music, language of the liturgy, time and place of worship services and decisions related to local cultures. Local congregations are responsible to make their own decisions and “do all things decently and in order” (I Cor. 14: 40). Just as every language group needs to have a literal translation of the Bible in their own language, in order to do proper exegesis and interpretation, so each language group, as well as people groups, needs to have its own systematic theology. Theologians need to be trained to write their own theology, their own creeds, their own music and their own systematic theology.36 The contextualization of systematic theology is not contrary to the universal nature of the Church. The witness of the church universal can help local theologians develop local theology. However, the direct translation of systematic theology from one culture to another runs to risk of cultural and theological authoritarianism, whereby the authority of the Bible is not honored.
MINISTERIAL THEOLOGY
Theology is needed to define, explain, illustrate and promote the ministries of the Church and Christians. Ministries such as: evangelism, preaching, teaching, administration, ministries among different groups of people (youth ministry), pastoral counseling, church administration and other ministries require training, evaluation and promotion. Ministerial theology needs to be implemented; it has to be practical. If evangelism is being studied, then the student will also become involved in evangelism. For this reason, ministerial theology is sometimes called Practical Theology.
33 Louis Berkhof, Systematic Theology, Grand Rapids: W.B. Eerdmans, 1968. 34 Wayne Grudem, Bible Doctrine, Grand Rapids: Zondervan, 1999. 35 R.C. Sproul, Essentials of the Christian Faith, Wheaton: Tyndale, 1992. 36 MINTS encourages each nation to write their own set of Bible commentaries, systematic theology, ministry manuals, church and mission history and missiology. 46
Ministerial theology is not to be restricted to the clergy. The reality of the office of all believers requires that church members, as well as church leaders, be trained for ministry. The church leaders need to take the initiative in training believers (Eph. 4: 11-12). Theological distance education involves both church leaders and members in ministerial training. If a pastor is too proud, on one hand, or too insecure, on the other hand, to study alongside of the members in the church, then he is not apt to be a leader and teacher of God’s people. Teaching is accomplished by example. Howard Hendricks reminds us that our students will learn proportionally to how the teacher is learning.37 Traditional residential theological training is great for a younger generation of potential leaders, but it does not reach the majority of church leaders who need training. Costs, prohibitive accreditation standards and simply small thinking have restricted the expansion of traditional theological training. 38 The accreditation requirements are outrageously restrictive. Member institutions have to pay high fees for new courses, as well as, require review visits to the extension centers. 39 On the other hand, distance education that is not tied down to national accreditation committees is able to take ministerial training to those in the church who are ministering in their people groups and contexts. Theological and ministerial training that is not able to reach the Christians where they are ministering suffers from de - contextualization. It is the responsibility of the Church and its educational institutions to make sure God servants are trained, wherever they are ministering.40
HISTORICAL THEOLOGY
The development of theology is studied through the decisions made by the churches throughout their history. Historical theology can be divided into early church, primitive church, Roman Catholic Church (as well as the Church in India, Coptic, Eastern Orthodox, Russian Orthodox [other orthodox churches], monastic movements, Protestant, Evangelical, and other regional and denominational studies. Besides the study of the denominations, the classical doctrinal statements and writings of theologians are part of historical studies. Mission history is included in historical theology. Missionary biographies, the history of mission agencies and reports on mission programs are important to understand the growth of the church.
37 Howard Hendricks, Teaching to Change Lives. 38 Cornelius Hegeman, MINTS Mission Plan, dedicates lesson 4 to showing how traditional accreditation committees have limited the expansion of theological and ministerial training. 39 North American accreditation agencies charge extra fees for approving new courses and require on field visits by members of the accreditation committee. MINTS, which works in 67 counties with more than 500 study centers and writes an average of 40 new courses per year, would have to pay over a million dollars annually to keep the accreditors satisfied. MINTS has opted for an Annual Verification status with the Education Department of the State of Florida, Committee of Independent Institutions. 40 The approach of MINTS is to encourage local teachers to develop teaching materials in order to train the people involved in local ministries. 47
Contextualized studies of local church and mission histories are best developed by local writers. The documentation of the oral testimonies, as well as the examination of local church documents, is all part of writing an authentic church and mission history.41
MISSION THEOLOGY
Mission theology includes both the study of mission history, as well as the purpose, strategy, methodology, agency and implementation of missions. Protestants, since their inception, have been interested in mission theology. Professor Gisbertus Voetius (1589-1676), one of the founders of the University of Utrecht in the 17 th century, wrote extensively about mission strategy and issues. “The goals of mission are the conversion of non-believers, heretics, and schismatics; the planting, gathering, and establishing of churches; and the glorification and manifestation of divine grace.”42 In relationship to theology and science, missiology builds a bridge between these two disciplines. Jan Jongeneel, in Missiologie Zendingswetenshap, speaks about mission language studies, mission geography, mission sociology, mission statistics, mission physiology, mission pedagogy and missions phenomology.43 One can add a mission perspective to any field of scientific studies. One of the reasons that missiology is so important is that there is a natural relationship between theory and practice. Missiology brings in an emphasis and history of praxis. Missionary Benjamin Hegeman writes about the mission history of Africa.
“Until the invasion of colonial occupiers, no force was a more dynamic leaven in transforming Africa than ‘Evangelicalism’. By any measure, their early labors for Christ are astonishing: On the eve of 1885, Evangelical missionaries had translated the 4-Gospels in 48 African languages, the New Testament in 21, and the whole Bible in 12. (Secular colonists loathed this achievement; they only wanted to hear English or French or German or Spanish or Portuguese or Italian.) Evangelicals sponsored hundreds of Christian primary schools, chiefly on Africa’s coasts, many of them bilingual: an African + a European tongue. Dozens of Evangelical-designed ‘freetowns’ still functioned, where liberated slaves were organised into large villages, then educated and trained in basic vocations, evangelised, and prepared to freely return to the region from which they had been sold as slaves. Evangelicals were forefront innovators in development, in new crops, in agricultural techniques, in cash-earning vocations, in market ideas, and in new communities annexed to traditional ports. Evangelicals fought slavery, European alcohol sales, child-sacrifices by witch doctors, tribal wars, and the moral depravity of other European merchants. Their zeal to introduce new commerce to Africa was a direct attack on the 3-century-old African-Muslim-European slave trade, and which inspired David Livingstone to call for the infusion of the 3 Cs: Christianity, Commerce and Civilisation, also called ‘The White Man’s Burden.’ Evangelicals strongly empowered African-origin missionaries to take the lead in any inland penetration. Mulatto missionaries from Jamaica, USA and England were both partners and leaders in spreading the kingdom of God to very resistant West African kingdoms and tribes. Benin -where we
41 MINTS is working with national groups to develop courses about the Reformation in their country. The writers are encouraged to write about the history of the church and Christian ministries and missions in their local areas. 42 Jan Jongeneel, “Gisbertus Voetius,” in Biographical Dictionary of Christian Missions, Grand Rapids: Eerdmans, 1998, p. 708. 43 Jan Jongeneel, in Missiologie Zendingswetenshap, Gravenhage: Boekencentrum, 1986, pp. 12-13. 48 work- was opened up, not by white missionaries, but by a son of a liberated slave aptly called Rev Thomas Freedman. Writing and printing were the passion of Evangelicals, both to worldwide readers and to new African converts. Missionary travelogues, especially of Bishop Samuel Crowther, of both ‘black’ and ‘white’ missionaries, were devoured as eagerly in 1885 as new Hollywood film releases are followed today. Can you tell I am proud to be called an ‘Evangelical’? Yet 1885 is also a dark date for Evangelical missionaries in Africa. European secular commercial forces invaded the continent, all under the marketing guise of humanitarian tutelage. Because the ailing Ottoman Empire ‘Saracen’ president had also been invited to the Berlin Conference, the Euro-leaders concluded that cooperating with Christian missionaries was out of the question. They would be tolerated as useful teachers within future colonial-controlled primary schools. Missionaries now became as subjugated to secular colonists as their fellow Africans. Worse, far too many newly-arriving ‘white’ missionaries bought the Berlin Conference propaganda. For decades to come, Evangelicals came off the boats as flag-waving colonial missionaries, even as they also sought to preach the Gospel of peace. The next Evangelical chapter in Africa is painful to write. Yet in this article I want to salute the amazing Evangelical heritage we had before secular globalised forces took over. I’m proud to have them as spiritual ancestors in the kingdom of Christ.”44
THEOLOGY IN CONTEXT: AN EXAMPLE IN HAITI
Karen Bultje, a veteran missionary in Port au Prince, Haiti, sent me the following pictures and testimonies during the month of November, 2013. Karen runs a mission center that she established in order to provide medical, dental, educational, social and spiritual care. The efforts of Karen and her supporters and helpers, are a case study in putting theology into action.
FRED
“A woman came to us this week seeking help for her 8-month-old baby boy. His name is Fred. He was dehydrated and malnourished. He weighed only 8 pounds. The mother doesn't breast feed and doesn't have funds to buy baby formula. We brought them to Bernard Mevs Hospital. Bernard Mevs Hospital and Project Medishare have been helping out by doing the exams and a cat scan free of charge. The fontanels are still open and the skull bones haven't fused together yet. His hair also has a tint to it that shows he has malnutrition. We pick up the lab test and cat scan results on Monday.... The side view shows the overlapping of the skull bones. The family lives in the Ti-Place Cazeau area off of Delmas 33. Fred has 2 brothers; Frantz who is 2-years-old, and Benji who is 7-years-old. Frantz broke his lower leg a few months ago and has trouble walking. We are going to take him to an orthopedic doctor next week to check it out. The family has been struggling since the earthquake. They lost their home and important papers like birth certificates during the earthquake. The mother rents a 1 room home for her family. Today Fred's family came and visited us. Benji has never gone to school and we told Benji and his mother that he could attend classes here. Please keep Fred and his family in prayer. We are supplying Fred's mother with baby formula and shared some of our ‘Feed My Starving Children Food’ with them.”
44 Benjamin Hegeman, “2013 Prayer Cameo # 28 Evangelicals, I salute you!” November, 2013. 49
CHRISTELLE
“Christelle and her mother lived in Cap Haitien. Her mother came with her to Port-au-Prince searching for medical help for her daughter and to begin a new life for herself. The father of her child abandoned the family. People she met on the streets of Port-au-Prince led her to Coram Deo. In October, Dr. Hobar and a Leap Foundation medical team came to Hopital Espoir to perform plastic surgeries. Christelle was one of the babies selected for surgery to repair her cleft lip. Here is a photo 1 week after her surgery. Christelle and her mother live in a refugee camp near Airport Rd. She sleeps inside a church within the refugee camp. Pray that she can find work to support herself and Christelle.The last photo shows the tin walls of the church she attends which is also a temporary home for herself until she can find a home for Christelle and herself. We give the Lord thanks for healing mercies for Christelle. The Leap Foundation comes to Haiti every October and May and works out of Hopital Espoir while they are here in Haiti.” 50
PASTOR SIMON SERLEUS ABDUCTED AND KILLED (Le Nouvelliste) - By Louis-Joseph Olivier
“Pastor Serléus Simon, president of the Evangelical Baptist Union of Haiti (UEBH) , was found dead Saturday morning, a few hours after his abduction by gunmen at his residence Friday evening in Pernier. The Protestant community, appalled, expresses its outrage at the violent death of one of its main leaders. Friday, just before midnight, Radio Lumiere suspended its programming. Listeners of this community evangelical station are invited to pray on behalf of the Simon family. ‘Pastor Serléus Simon, president of the Evangelical Baptist Union of Haiti is in danger,’ said the station. The minutes passed; employees and members of evangelical congregations were waiting to have more information about what is happening. The first information announced by the pastor's aides confirmed that armed men broke into his home. According to the account given by employees of Pastor Serléus, who spoke to the newspaper, he was about to close the gates of his residence when the armed men beat and tied him up in the yard. The pastor's wife, having heard noises outside, came out to see what was happening. After she arrived in the courtyard, the bandits opened fire at close range on her. She collapsed. The bandits also attacked and tied up others who were in the house. The thugs then left with the pastor and his wife was left for dead. Seriously injured, Ms. Simon was immediately taken to the hospital by relatives. At the moment, the reason for the assassination of this evangelical leader, known as being very conciliatory, is unknown. ‘We thought it was a kidnapping. The bandits even called an assistant pastor of the mission and made a ransom demand,’ according to what we told the current vice -president of the UEBH, Pastor Jacques Louis. The night was long, as the members of the UEBH got to work together to find ways to raise the U.S. $ 100,000 required in exchange for the life of the father of three children. The body of Pastor Simon was found Saturday morning, dead, in a cornfield at Pernier 40, not far from his home. Pastor Jacques Louis said, ‘When I was contacted by phone to tell me that the pastor was killed, I could not believe such news.’ The same words as Joseph Sauveur Pierre Cator, who was the assistant pastor at the Evangelical Baptist Church of Pernier. ‘I was with him during the day on Friday. It was difficult for me to learn a few hours later that he died in such circumstances. It was for me a news more than sad,’ said the assistant pastor with grief in his voice. Within the Protestant community, there is consternation. Many evangelical leaders have expressed their sadness and frustration with the tragic death of the leader who was 59-years-old. Church services were tinged with a generalized sadness Sunday, November 24 in the assemblies of the UEBH, the mission that the deceased pastor led. ‘I wonder when are we going to stop slaughtering people who should have special recognition in society. It must stop! We are outraged by this revolting murder,’ stated Acene Nicolas Pastor of the Evangelical Baptist Church of Petionville. Those who described Serléus Simon as a man who had good relations with his colleagues denounced the silence of the authorities about the climate of insecurity in the country. Pastor Jacques Louis expressed hope that justice will shed light on the motives of the killers of his colleague. Pastor Nicolas expressed reservations about the kidnapping that preceded the death of the pastor. They agree that the kidnapper’s mission was to eliminate Serléus Simon. ‘The judicial authorities must investigate and prosecute the perpetrators of this crime,’ said the vice -president of UEBH. Simon Serléus led for nearly two years the Evangelical Baptist Union of Haiti, a mission present in seven regions of the country with a network of 200 churches and 150 schools.
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GERTRUDE CHARLES
“Yesterday Gertrude Charles was admitted to hospital for her jaw surgery. The doctors gave us a list of supplies that are needed for the surgery and post-op care and we went and bought them yesterday. After surgery she won't be able to eat and will have a feeding tube and urinary catheter in place. Her family is doing a good job of supporting her. Yesterday afternoon Amos drove her brother to the Red Cross with Gertrude's blood sample. The Red Cross didn't have blood available and told the brother to return this morning with 4 members of the family to donate blood. This morning Amos drove the family back to the Red Cross. If all goes well the surgery will occur today. This will be the 2nd surgery we have gotten for adults at the state hospital Hopital La Paix. Please pray for a successful surgery for Gertrude.”
LAUREN PIERRE
“When the Leap Foundation was here in Haiti, it was a day of turbulence in Cite Soleil (actually for the last few weeks it has been like that almost every day). Lauren Pierre lives with her mother and twin sister in Cite Soleil. Lauren was born missing the cartilage in her nose. Dr. Hobar had seen her in May 2013 and wanted to do surgery for constructing a nose in October 2013. There has been a lot of shooting and gang fights in Cite Soleil. Cite Soleil is a slum of over 300,000 people, yet gangs of 20-30 when they are fighting with other gangs create havoc for the people who live in the area. They struggle to go about their everyday lives. Lauren's mother called me that morning and said that there was shooting going on. We 52 told her not to take chances but if she could get out of Cite Soleil when it was calm we could pick her up at Carrefour Aviation. Around noon she was able to get out of Cite Soleil and called us from Carrefour Aviation to drive her over to Hopital Espoir. We have good news! Dr. Hobar told Lauren's mother that the surgery is too complex to be done in Haiti and they want to bring her to Dallas for surgery in 2014. Pray for all the mothers in Cite Soleil who are trying to raise their children in a violent environment. Pray for peace in Haiti.”
STEVENSON
“We lost the fight against cancer for a young boy. Steevenson Petit-Frere, 7-year-old, died yesterday at Bernard Mevs Hospital. There is a children's mission hospital here in Port-au-Prince that has a small cancer program. In May we had sent Steevenson and his mother to the children's hospital. The mother told the doctor that a mission sent her. This children's hospital has good care but they don't work well with outside missions. The doctor contacted us and told us that Steevenson would need a cat scan and a biopsy done. They said they couldn't do it for free and I asked them to send a proforma of the fees to us. They wrote the proforma and said it would be $900US for the cat scan and 2,000 US$ for the biopsy surgery. Those are ridiculous rates. A cat scan with contrast at Bernard Mevs Hospital is $200US. We couldn't pay for the fees, and went to Bernard Mevs Hospital seeking help. Bernard Mevs/Project Medishare Hospital is a private hospital. Project Medishare brings in medical teams from the United States and Canada to work at Bernard Mevs Hospital. Dr. Henry Ford, is a Haitian-American pediatric surgeon and when his team was here a couple weeks ago they did the biopsy procedure for free and Bernard Mevs Hospital did not charge any fees. They returned to the United States with the sample and sent it for analysis. The results were going to be given on Friday but on Monday Steevenson's mother brought him to the house and he was in bad shape. The doctors at Bernard Mevs Hospital admitted Steevenson to the pediatrics room where he died during the evening. We are grateful for the care Bernard Mevs hospital staff provided.” 53
TRUE THEOLOGY
If your theology does not have a Biblical response to what Christians are facing, then your theology may not be worth the paper it is written on. Many people have good theology written on paper, and they talk and preach a good game, but they do not put it into action. Their theology is not transferred into transformational ministry or missions. Or, perhaps, the ministry and mission do not project the biblical theology as manifested by the Lord Jesus Christ and the apostles. When Jesus came to Israel, he found many of the poor on the streets, rejected and neglected by the covenant people. He encountered synagogues with demon possessed people. The streets had beggars. Our theology is not authentic, nor Christian, unless its message and corresponding ministry transform the lives of the poor and those needing the Lord. God is glorified when the needy are transformed by His grace (Mt. 25: 40). A lot of good theology comes to a wicked end when those who are crying out to God are ignored. The priest and the Levite (parable of the Good Samaritan) had a thorough knowledge of their theology but used religious and cultural excuses to not attend to the needy. At the beginning of the ministry of Jesus, he announced, “The Spirit of the Lord is upon me because he has anointed me to bring good news to the poor” (Luke 4: 18). At the end Jesus says, “As you have done it to the least of these my brethren you did it to me.” True theology has to conform to God’s Word, according to gospel of Christ as well as his moral commands (Mt. 22: 37 – 40), the Great Commission (Mt. 28: 19-20, etc) and the ministries and missions of mercy (Mt. 25: 40). We have noted that a Christian epistemology begins with God, includes both general and special revelation, conforms to God’s Word, involves discipleship training and brings the Word of God into the context of human need in order to bring about gospel transformation and sanctification. God is glorified when the needy are transformed by the ministries and missions of the gospel. True theology is based on the foundation of the prophetically written Word, the teachings of the apostles and the gospel of Jesus Christ (Eph. 2: 20). The foundation does not have to be rebuilt. There is no need for further special revelation, new apostles and another Christ. True theology is built through a faithful hermeneutic, in doing faithful exegesis of the Bible and implementing the Gospel of Grace in ministry and missions. Scripture interprets Scripture. Truth is verified by multiple witnesses. Only the Lord God is to be worshipped and served. The needy are ministered to by the grace of God.
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FALSE THEOLOGY
False theology does not conform to the Word of God and the gospel of the Lord Jesus Christ. False theology uses the Bible and the commandments of God, but misinterprets them. False theology offers grace for a price. An analysis of the three temptations as recorded by Luke is instructive. In the first temptation, Satan, knowing the great hunger that Jesus must have experienced after fasting 40 days and 40 nights, demands that Jesus, in order to prove that he is the Son of God, turn stones into bread. Satan knows that Jesus is the Son of God; he also knows Jesus has the ability to do miracles. However, the falsehood of Satan’s first temptation is exposed by Jesus. Jesus does not have to prove that he is the Son of God by doing miracles. The Father did not command that this miracle take place. Only God is sovereign and men and angels were created to respond to God and not declare to God what he should do. Furthermore, people first need the bread of life which comes by the Word of God and then they need to graciously respond accordingly. The proof of spirituality through miracles is practiced by the Roman Catholic Church as well as the Evangelicals. In order for someone to be canonized as a saint, a miracle associated with prayers to such a deceased person has to occur. Evangelicals fall into the same temptation when they announce that miracles are going to take place in their large gatherings. The children brought to Karen (see previous page) have been the subject matter for attempted and failed miracles. The ministry which these sick and handicapped children need are anointed parents, doctors, nurses, and Christians who will pray, show compassion, look for solutions and use the resources available to them to find healing and comfort. False theology promotes sensationalism. The promise of miracles and free bread draws huge crowds and wins elections. But these same people will stay home if they are invited to study and submit to the Word of God and go forth into the world announcing the gospel of grace and practicing it among the needy. False theology comes with a price. If you obey the Devil you have to serve the devil. You have to enter into covenant with the evil one and there is no escape. Christians want the financial benefits offered by the government so they vote for a politician that offers such benefits but does not stand for Christian ethics. The politicians want you to wink at abortions, homosexual practice, pedophilia, fornication, adultery and other immoral acts, while you pick up your unemployment, welfare, and social service checks. The mafia pays for your bills if you provide protection and cover their tracks. But once you have cooperated with the mafia, they keep coming back for more illegal favors. This is not new. Like Esau, Christians sell out their principles food and then with tears, cry about the consequences of their actions. The second temptation, according to Luke is a political temptation and an abuse of authority. Satan offers Jesus the glory and splendor of the nations. Satan says that the nations have been given to him. When Jesus rose from the grave he said, “All authority in heaven and earth has been given to me, go therefore into all nations and make disciples.” All authority is delegated by God. The nations do not belong to Satan, but they belong to God and only the Lord God is to be worshiped and served. What worth do all the splendor and glory of the nations have if they are not used to worship and serve the true God? All of our resources and efforts are wasted in any service to glorify man and Satan. Why are not the resources of the nations used to serve the poor? Why are the resources of the church not used to serve the poor in the name of Jesus Christ? Billions of dollars have been spent and pledged to help the poor in Haiti. Scandalous corruption and futility is reported. The only lasting solution for easing of the poverty of Haiti is to teach Haitians to preach and practice the gospel, to disciple Haitians according to the Great Commission; to teach and 55 practice the love of God and neighbor, and to teach a work ethic that provides for one’s family and have some left over for those in need. This is true for any nation in the world. The third temptation according to Luke is religiosity. Satan uses the symbols of Judaism; i.e., the Word, the holy city and the temple, in order to tempt Jesus to fall prey to a false interpretation of Psalm 91: 11, 12. The symbols of Christianity today, like Judaism of old, can be used as instrument of Satan (Matthew 7: 21-23). Do not be fooled by the religious robes, temples, mass meetings, claims to miracles and visions, or the interpretations of the Bible that do not conform to the Word of God. The evil one is very Catholic, Protestant and Evangelical. He can imitate the best of them, but he is still a fraud and worker of iniquity (Mt. 7: 23). Since the sixteenth century, Protestants have denounced and left the Roman Catholic Church for harboring idolatry and immorality in their midst. Even though the name of Christ is mentioned, the gospel of Christ is not preached and practiced. This institution not only practices idolatry and immorality, but persecutes those who do not (Belgic Confession Article 29). However, liberal Protestantism is worse. Whereas the Roman Catholic Church hides and protects homosexuals and other sexual perverts, liberal Protestants openly endorse them. Many Evangelicals are going in the same direction. Church discipline is not practiced against the heretics, idolaters and the immoral people. Everyone is welcome to worship the Lord in many “mega churches” as long as you give money and raise your hands at the appropriate time.45 True theology exposes the ongoing temptations and work of the anti-Christ. How? Four times Jesus told Satan, “It is written.” “Only the Lord your God shall you worship and serve.” In the temptations of Jesus and his responses we see both false theology and true theology. False theology is used to worship and serve the Evil One. True theology is used to worship and serve the Lord. CONCLUSION
True theology continually reforms back to the Written Word of God and to the testimony to Jesus Christ. True theology thrusts us into ministry and service “among the least of these my brethren,” bringing them the gospel of Jesus in Word and deed. When the Christian’s theology is built on the Word of God, it will be solidly founded and cannot be moved. The temptations of Satan, his sensionalism, religiosity and false claims to authority will be resisted and “only the Lord God will be worshipped and served.” True theology does not use the poor to advance the cause of the rich. Rather, the needs of the poor are ministered by the fruit of the Spirit, in the name of the Lord and to the glory of God the Father. True theology does not conflict with true science. Both forms of knowledge come from the same Creator, Lord, Savior and Sanctifier. Both have the same goal to “preach and minister good news to the poor.” We will address the issue of “true science” in the next lesson.
QUESTIONS 1. What is theology? 2. What is Biblical theology? 3. Mention at least six divisions of systematic theology. 4. Mention at least six areas for the study of ministerial theology. 5. Why is historical theology important? 6. Why is missiology, the theology of missions, an important part of our knowledge? 7. What characterizes true theology?
45 This is the subject matter of Christ Sanctifies Culture. 56
8. What characterizes false theology? 9. How do the three temptations expose false theology? 10. Do you have a question about this lesson?
LESSON FIVE
TRUE SCIENCE
INTRODUCTION
There is true science and false science. True science is based on reality that God exists, it conforms to God’s revelation, it is defined by multiple evidences, is carried out in a spirit of grace, freedom and humility and is used for the serve of humanity and the glory of God.46 False science contradicts God’s revealed will, presents claims which cannot be proven or which are substantiated by false evidence, is carried out in a totalitarian spirit and is used to deceive and harm man. I am neither a scientist nor a son of a scientist. However, I am familiar with the hermeneutic that defines both science and theology. This hermeneutic includes: God, God’s revelation, truth, reality, the application of truth to reality and a transformation that glorifies God and benefits man.47
TRUE AND FALSE SCIENCE
46 The discussion about science is done in accordance to the hermeneutic circle of God, revelation, Bible, transformation, service and glorifying God. 47 The author uses this hermeneutical circle is used in Bible interpretation (Principles of Bible Interpretation), apologetics (Integral Apologetics) and cultural studies (Christ Sanctifies Culture). 57
Science exists because God exists. God existed before scientific endeavors. God is the Creator and the creation was made by him. To ignore God is like ignoring the artist of a great painting, the baker of a cake or the parents of a child. Science has developed according to the ongoing needs of men. Adam was created and assigned ‘scientific’ work: the naming of the animals and the tending of the garden. The cultural mandate was given to be fruitful and multiply as well as to have dominion over the earth (Gen. 1: 28). Scientific activity was needed for personal, family, work and governing, for the development of human culture and in order to meet human needs. After the fall, the use of knowledge developed along two major lines: the sons of God (the seed of the woman) and the sons of men (seed of Satan). The sons of men developed cities, tools and instruments. The sons of God learned with them and from them. However, the cultural and community advances were used for different goals. Noah used his knowledge to build an ark, a place of refuge for him and his family. The rest continued eating, drinking, marrying and living to their own glory. With the destruction of the old world, scientific knowledge continued through Noah and his family. Knowledge was orally passed on from one generation to the next. The recording of Scripture becomes a means by which historical and scientific knowledge is passed on. The family of Noah, the family of the patriarchs, the nation of Israel, where guided in their pilgrimage on earth by the laws and interventions of God. These are recorded in Scripture. They existed in order that the Messiah, God’s anointed one, would be born. The scientific endeavors of other ancient civilizations are record in the ruins of history. Artifacts, ancient writings, the remains of cities and dwelling places, continue to be discovered of indigenous, mid eastern and other pagan cultures. The Hebrew culture is one of the few surviving ancient cultures. Jesus was born and at the beginning of his ministry announced, “The Spirit of the Lord is upon me because he has anointed me to bring good news to the poor” (Luke 4: 18). Christians are anointed with the same Spirit beginning at the day of Pentecost. Their anointing is to present God’s truth and gospel to the world in need. The ministry to the poor and needy should characterize the purpose of science. For that reason Christians are involved in medical training, research and services. Christians study law, medicine, education, social work, counseling and in all the service sciences in order to announce the good news of Jesus and be compassionate to the poor and needy. The harmony of revelation. God’s Work and Word do not contradict. General and special revelations support each other. God’s work in creation is accurately reported in his Word. God does not give all the details but he gives enough details for His people to make informed decisions. When Genesis presents the creation of a mature Adam from dust and a mature Eve from Adam, we need not doubt this miraculous creation but appreciate its reality and logic. Adam and Eve were not raised by the apes. Adam and Eve did not perfectly evolve at the same time in order to marry and have children. Adam and Eve were created and only that makes common sense when you ask about child raising, marriage and living in community. DNA studies show that all human beings have one mother and one father. Here science compliments what God’s people have known for millenniums. There are many things about creation that we do not understand. If God’s Word does not reveal something, then it is not imperative for us to know (Dt. 29: 29). Christian theologians and scientists need to come together and admit what they do not know. This is an important common ground we are not 58 always ready to admit. Like Satan, Adam and Eve, we would like to know everything and pretend that we do. Multiple evidence. Multiple evidences are needed to substantiate truth and reality. Why is that? It is such because God is one in three persons. The Father gives evidence to the Son and Holy Spirit. The Son gives evidence to the Father and the Holy Spirit and the Holy Spirit gives evidence to the Son and the Father. In our ministry at Zephyrhills Correctional Center, some of the inmates immediately responded to the notion that multiple evidences are needed to establish the truth. In the State of Florida only one witness is needed to condemn a person. The cross examination of various witnesses should expose the false witness. Some prisoners are not afforded such elementary justice. True science relies on verifiable evidence and not on theory. For that reason, the claims for human evolution cannot be accepted. There is no evidence that shows the link between animal primates and human beings in the past. Primates are not becoming humans today. There is no reason for primates to become humans in the future. Science not based on facts is mythology. Bad theology and bad science never make for good theology and good science. Good theology says that all men are created equal and therefore are inherently the same and should not be discriminated against. Bad science teaches that all men evolve at different rates and so there are some peoples more developed than others. This was the German Aryan error that led to the Nazi systematic elimination of the weaker and less developed races and peoples. One would think that the free world would never want to return to the concept of Aryan evolutionism, the search for the ubermensch. Although Aryan Nazism was wiped off the map through two World Wars, the tenets of discriminatory evolutionism continues with those seeking population control, abortion and social engineering. Bad theology teaches that human life begins at birth rather than conception. Good science shows that the heart beat can be heard at 18 days and that human life begins at conception. Good science studies DNA and shows that all human beings come from the same original mother. Bad theology teaches that the creation of Adam and Eve is a mythological account. Bad science is used for cloning, insemination outside the marriage of a man and women. Good theology evangelizes the children adopted by homosexual couples and those born through insemination to lesbian parents. Humility triumphs over totalitarianism. True theologians and scientists readily admit ignorance and error. This is a mark of wisdom. A theologian who does not have the evidence of Scripture does not make doctrines based on the unknown. Heresies are based on one badly interpreted Bible text. True doctrine is shown from both the Old and New Testament, with Christ affirming the interpretation. A scientist who does not have multiple evidences should not make theories until indisputable proof is presented. A judge or jury should not condemn a man to the misery of prison on the basis of one witness, for if the evidence is not verified by another witness, it may be that the wrong man went to jail. True theology and true science do not need to be imposed on others. It took the church about 1,500 years to break the totalitarian spell of Constantianism and establish the separation of the church and state. However, the state often times has over reacted and the totalitarian pendulum has gone the other way. In the USA, public schools are not allowed in class to teach creationism, pray to Jesus, teach the Ten Commandments and present the Gospel. In other words, the Christian does not have freedom of speech in the public school system; this is the fruit of secular totalitarianism. 59
The state uses totalitarian means to enforce that only evolutionary science is taught, rejecting creationism outright. True science does not need totalitarian means for investigation, teaching and practice purposes. True science is based on faith and reason, freedom of thought and liberty to research, indisputable evidence as well as conscientious and utilitarian service. The USA, albeit founded on principles of equity: “all men are created equal,” now deny the Creator and deny equality of thought and religious freedom in the public school system. This discriminatory approach has forced many Christians to form their own schools. Even though the American Christians pays taxes that are used for public schools, the government refuses to use tax money to support Christian and private education. A more just pluralism is practiced in other countries, such as the Netherlands, were the government pays for all types of schooling. True science is not afraid of opposing or challenging ideas. True science is able to function in a market of competing ideas. Liberal totalitarianism, as expressed in forcing the teachings of evolutionism in the public school system, is an expression of legalistic arrogance which true science rejects. True science helps man and glorifies God. When medical caravans go to Haiti and other needy part of the world, it is joy to see how many are helped through preventing diseases, receiving shots, operations, receiving medicines and doing follow on the patients. The doctors, nurses, pharmacists, anesthetist, community work, all had to be trained in scientific knowledge. The faith of such scientists will direct how they will use their knowledge.
Science and the new creation. It is short sighted to limit science to the study of the old creation. Science will continue into the new creation and the new heavens and new earth. There will be both continuity and discontinuity between science in the old and new creation. The scientific continuity between the old and new creation include the following. a. The old creation will be renewed. The earth will be purified with fire, the effects of sin will be removed and there will be a new earth. b. The human beings that God made from dust will return to dust in death, be resurrected as physical and spiritual beings, and in their glorified state be able to live in the new heavens and new earth. c. Human cultural achievements will be offered to God in praise. When Jesus resurrected he did not lose his human knowledge, culture and values. d. The gracious response of God’s people to the needs of the poor will be glorified. e. Good science will be glorified in the new creation.
The discontinuity between the old and new creation is summarized en Revelation 22: 15. a. There will be no more idolatry, immorality, abuse, falsehoods and irresponsibility…..In the moral sense, sin will be discontinued. b. There will be no more human evolution. Creationists have known that since Adam and Eve! c. There will be no more totalitarian imposition of false science on the people of God. God’s people will be free to explore the new heavens and new earth. d. All false and bad science and theology will be eliminated in the new creation.
CONCLUSION 60
Theology and science are guided by the same hermeneutical principles of: the existence of God, harmony of revelation, multiple verification, distinction between good and bad science and theology, humility that triumphs over totalitarianism and serving in order to help man and glorify God. True theology and science is not imposed on others but is practiced in the midst of the honoring of the freedom of speech; the religious right to investigate, express and implement ideas based on the Christian faith and knowledge, and the freedom to organize and life according to one’s convictions. Good science will continue in the new creation while bad science will be eliminated.
QUESTIONS 1. What is true science? 2. What is false science? 3. Explain. Science exists because God exists. 4. How does DNA study show that God’s special revelation and general revelation are harmonious? 5. What is the concept of multiple witnesses needed to verify the truth based on? 6. Why does bad theology and bad science need totalitarianism? 7. What should the ultraistic motive of theology and science be according to Luke 4: 18? 8. What is an example of how bad theology harms people? 9. What is an example of how bad science harms people? 10. Do you have a question about this lesson?
LESSON SIX
FACT AND FICTION
INTRODUCTION
While it is true that true religion is based on historical fact and paganism on mythology, this does not mean that Christians cannot use literary symbolism to communicate truth. It is our responsibility to properly use historical fact and distinguish fact from fiction. What is a fact? “Something having real, demonstrable existence.”48 Besides conforming to reality, the Christian would also say that facts need to correspond to the revelation of God. 49 Fact is a ‘real, demonstrable existence” that corresponds to God’s revelation. What is fiction? “An event, statement, or occurrence that has been invented or feigned rather than having actually taken place.”50 The important part about fiction is that it does not directly correspond to biblical or historical facts.
LITERATURE AND THE BIBLE
While the Bible is not mythology the Bible is filled with figures of speech. Jesus was not only a Law giver but also a master of parables. The proper use of figures of speech, literary devices and symbolism is part of Bible interpretation. Symbolism is used to teach a truth.
48 The American Heritage Dictionary. 49 The author’s definition of truth is all that corresponds to God’s revelation, who is truth. 50 The American Heritage Dictionary. 61
The symbolic figures in Biblical literature are fictional characters that are used in storytelling. Such figures include Lazarus and the rich man, the sower, the good shepherd, the prodigal son and father. These figures need to be distinguished from historical figures which may bear some similarity to the fictional figures. They include the rich young ruler, the paralytic who was healed, David as a shepherd boy, a repentant Peter and the heavenly Father. Mythology becomes a problem when historical facts and figures are interpreted as mythology and when mythology is presented as history.
THEOLOGY AND MYTHOLOGY
When Genesis 1-3 or Genesis 1-11 is considered pre history, there is inevitably a problem with the existence of the historical Adam and Eve. The mythologization of the creation account is clever way of discounting the creation narrative. The Bible gives us enough detail to discount anything but the creation acts of God during the first six days of creation.51 Some interpreters consider the creation of a mature Adam and Eve as myth. Yet, Jesus is the second Adam (Romans 5: 13) and if the first Adam is a myth then the second Adam is also a myth. To deny the historical Adam is to deny the historical Jesus. Denying Jesus as the second Adam or as an historical human being is a serious rejection of Jesus as Son of Man. It takes more mythology to explain Adam and Eve as descendents from the apes then to explain that Adam was created from dust and Eve from Adam. It takes a much more mythology to explain the origin of man from dust, to animal to human, than to explain the creation of a mature Adam. The miracles of the Bible and the miracles of Jesus are not myth. If Jesus had not performed the miracles associated with him, the public would have been in an uproar! No such uproar is heard in accounts of the historical Jesus. Others consider the historical resurrection of Jesus a myth. All religions, including many sectarian groups associated with Christianity, deny the physical resurrection. The physical resurrection has moral implications. If Jesus arose physically, then all men will be resurrected physically and have to give account to the resurrected Son of Man. This means there will be a Day of Judgment for all men. The Son of Man, who is also the divine and eternal Son of God, is going to be the judge. This not only means that we live in a moral university where all of our sinful actions will be brought to light but it also means that all those who denied Jesus as Lord and Savior, will be brought to justice. All the Christians who voted for and supported abortion, abused family members, abused children and the weak, who were sexually promiscuous without repenting, who misused employees, who led people astray be presenting another Christ, who misinterpreted the Bible and misused the church, will be exposed. For them it would be far better to not resurrect and be annihilated. Their doctrines of the resurrection reflect their moral fears. Treating the Ten Commandments as well as apostolic doctrine as culturally determined or as ancient mythology is a way in which to deny the moral input of these writings. God’s revelation is based in history (history of redemption) rather than in mythology (ideas of paganism). Feminism resorts to mythology when they seek to deny the teachings of the Lord and the apostles as to the role of women in the family and church. Rather than accepting the creation, fall, restoration model as presented by the apostle Paul (I Tim. 2; 11-15), feminist deny the apostle’s teaching by claiming he represents a male dominant culture rather than being an inspired author of apostolic teachings.
51 PCA study report. 62
DEALING WITH MYTHOLOGICAL THEOLOGY
The irony of mythological theology is that it is myth and it does not have to taken as the Word of God. The response to mythological theology is to return to the creation, fall, restoration and consummation paradigm. True theology is grounded in creation, history and facts. This is the theology of Jesus when he answered questions about the institution of marriage (Matthew 19). The apostle Paul used the same hermeneutical method in explaining the role of women in the church (I Tim. 2). The resurrection of Jesus is supported by physical and historical evidence (Luke 24; 36). Jesus was seen by hundreds of eye witnesses, he spoke, he touched and he ate.
SCIENCE AS MYTHOLOGY
Natural law, as created by God, cannot change in the creation order. If the evolutionary process were to affect the laws of gravity and aerodynamics, we could expect airplanes to be falling out of the sky at any moment. True science corresponds to natural law and properly identifies it and uses it for the benefit of man and the glory of God. Mythological science goes against natural law.
It is not easy for an evolutionist to accept the creation of a mature Adam and Eve. However, DNA studies show that all humans are related to a first mother and first father. Our DNA shows us whether we are male and female. Our chromosomes do not lie, even though we want to change our sexual identity. With the changing of social norms, with men wanting to be identified as women, this confusion is seen in female sports where men seek to compete with women in the Olympics and other sport events. A DNA test can solve the issue, if authorities submit themselves to the DNA tests. Science becomes mythology when undeniable evidence is not presented and theories are presented as fact. This is the case with claims of human evolution. First of all, there is no proof of the missing link between the primates and human beings. Second, there is no demonstration of human evolution taking place today. Third, there is no reason why human are evolving. Where are humans involving toward? Is there any common ground between the belief in the creation of Adam and belief in the evolution of man? Surprisingly, yes. Both systems claim that man comes from dust! The difference in the two systems of thought is that creationists explains the change from dust to human in terms of God’s creational activity, while the evolutionists theory takes millions of years and includes man coming from the primates. However, the implications of the two theories are very different and there are many ethical implications.
Theory of evolution Theory of creation Ethical Differences Equality All men evolve or do All men are created Is inequality inherent or not evolve at an equal equal gained? pace Image of God Evolved from lesser Inherent in the creation Can the image of God qualities to greater of man be restored in man qualities through education and development or is it 63
through regeneration and sanctification? Personal origin All human life develops After Adam and Eve, all Is aborting a conceived from the smaller to the human life begins at child murder? greater conception Race Races are in different All races come from one Are some races more stages of evolution created human family developed then others? and all races are equal Gender Gender develops God creates male and Can humans decide to according to survival of female. Our change their gender? the species chromosomes do not change. Human life Human life evolves Human life begins at Are their stages of from lesser stages to conception and its human life that are more higher stages of earthly existence ceases important than others? development with natural death Who decides? Some evolutionists, like Hugh Ross, accept the creation of Adam and apply evolutionary thinking to the rest of creation. However, Ross does not provide convincing evidence as to why one part of creation comes by evolution and another part of creation involves an act of creation.52 If God is able to make a mature Adam, could he have made a mature or functioning earth, sun, moon, stars and galaxy system? Is there anything we know about God that prohibits him for doing that? The claims of geological evolution suffer for the lack evidence. The measuring techniques do not take into account catastrophic events such as special creational activities during the first six days of creation, and the impossibility of measuring time without a solar system. Geological evolutionary theory depends on measurements of time that are measured by the solar system (years, days, hours, and minutes). The biblical account is that the solar system was created on the fourth day of creation. Prior to that time there was a different measurement of time. Light, day and night, were created on the first day, but without luminaries, we do not have a clue as to what that consisted of because the Bible only speaks about light, darkness, morning and evening The geological evolutionists assume that the solar timing mechanism has existed since the beginning of time. Are geologists willing to consider other measurements for time? A synthesis would be for geologist to admit that their time measurements are ‘time units,” non solar time spans that our based on our current view of normal time. The author of Genesis uses yom (day) which could be used for a 24 hour day, but is not necessarily limited to that. Some creationists argue that the author of the fourth commandment of the law had a 24 hour day in mind. Granted, the Sabbath day as celebrated by the Jews was a 24 hour day. However, the Sabbath day follows the rhythm of the creation days, not necessarily the literal hours contained in them. The most orthodox answer to the length of the creation yom is “I do not know because the prophets, Jesus and the apostles have not told me the answer.” Whatever the Bible means by creation yom is fine with me. The common ground that geological evolutionary theory has with creationism is that both theories do not have an explanation for the measurement of time prior to the creation of the solar system. The evolutionist chooses to measure pre solar time with solar time units in terms of million and billions of
52 Hugh Ross, Why the Universe is the Way it is. Grand Rapids: Baker Book House, 2008. 64 years.53 Some creationists speak of those days in terms of 24 hours. The synthesis that Scripture presents to us is simply ‘day’ (yom) and speaks of morning and evening, light and darkness. It is not a million years or necessarily 24 hours.54 They are creation days in which miracles occurred, miracles which we are not capable of measuring. These were 6 creation days, the likes we have not seen since the creation days. So, the creationist and the evolutionist face the same problem but have such resolution in different ways. When our denomination addressed this issue, the best perspective was given by an elder who said, “We believe the day to be whatever God and Bible meant it to be.” The elder did not have a degree in theology or science; he had the gift of common sense in which God and His Word are given the ‘benefit of the doubt.’ The Old and New Testaments speak about a universal flood. “And all the high hills under the whole heaven were covered.” “All in whose nostrils was the breath of the spirit of life, all that was on the dry land, died.” “Only Noah and those who were with him in the ark remained alive” (Gen. 6: 22, 23). Peter, in the New Testament attests to the universalness of the flood. “By which the world that then existed perished, being flooded with water” (2 Peter 3: 6). The universal destruction of the world after the second coming of Jesus is compared to the destruction of the world by water in the days of Noah.55 One can argue until you are blue in the face as to the universal or local flood. If the universal flood was a reality we can expect to find evidence that show dramatic global climate change, immense global upheavals and among other things, fossil records of animals not known after Noah. Global evidence will appear to show that the flood was not merrily restricted to the Middle East but affected the whole world. Does science show that human life begins at conception? For political and abortion reasons, such facts are withheld from the public and are not accounted for in public schools. The USA Supreme court based their decision to allow abortion on mythology, not on true theology or true science. Science that is not based on verifiable fact is science mythology. Science mythology means that science has become a religion, a pagan religion that will produce pagan ethics, based on pagan mythological concepts. Mythological science was used for the Nazi Aryanism (superior race theory), abortion justification, sex changes that deny DNA evidence and mythological science uses totalitarian methods for teaching of evolution in the public school systems.
CONCLUSION
Is there a common ground for the Christian scientists and theologian? Yes, in two areas: that which we know and that which we do not know. 1) As to what we know: a continual study of God’s general and special revelation and 2), for what we do not know: a common identification of mysteries (Dt. 29: 29).
53 Now that the USA economic debt can be measured in terms of trillions, we can expect physicists to follow suit and speak about trillion of years of evolution. 54 The author’s view is that both the evolutionist and creationist cannot be dogmatic as to the definition of yom (day). Both solutions are unacceptable. The only acceptable solution is that we do not know because there is not enough evidence from either general or special revelation as to the exact time. Some creationist will appeal to the fourth commandment, “for in six days the Lord created the heavens and the earth.” Agreed as to the number of days, but the fourth day considerations cast doubt as to how many hours. 55 There are attempts by Christians to reduce Noah’s flood to a local flood. Yet, the description that all the hills were covered under the heaven means that the waters covered the whole globe. Also, the nature of the judgment is global and total. 65
Biblical theology teaches us that revelation needs to be received, understood and responded to and that mysteries are to be left to God (Dt. 29: 29). Both general and special revelations are open books to be continually studied. I believe that in the new heavens and new earth, both theological and scientific knowledge will continue as we have an eternity to explore the amazing Word and works of God. We will never exhaust the study of who God is and what he does, since we are not God and we eternally will be conforming to His will. Theology and science needs to respect the need to present undeniable truths prior to presenting something as fact. It is better to say, “I do not know” then to be wrong, to deceive oneself and others, and to offend God. There are times when ‘I do not know’ is the right orthodox answer until clear evidence is revealed. We still have some time left on earth’s calendar to find out more about who we are and what the planet we live on is made of and what our responsibilities are. The Biblical revelation gives the believer enough information to live by and to do theology and science in a responsible way. Theology and science has to resist the temptation to develop an alternative view to Biblical revelation. Theology and science needs to use its knowledge for the service of mankind and conduct it to the glory of God.
QUESTIONS 1. What is fact? 2. What is fiction? 3. Does the Bible use figures of speech? Given an example. 4. If Jesus did not perform the miracles the Gospel say he did, what would have been the reaction of the public? 5. What does science become if it is not based on verifiable evidence? 6. Does natural law change? 7. What synthesis (solution) does the author propose in order to speak about time measurements before the fourth day of creation? 8. According to the author, if the universal flood existed what kind of evidence should be found? 9. According to the author, what common ground needs to be found between the theologian and the scientist? 10. Do you have any questions about this lesson? 66
LESSON SEVEN
GLOBAL THEOLOGICAL EDUCATION
INTRODUCTION
If true science and true theology come from the same God, then the ideal of Christian education is that theology and science belong and study together. This thesis is challenged by secularists and Christians alike.
THE COMPATIBILITY OF SCIENCE AND THEOLOGY
The arguments for the incompatibility of science and theology are multiple. I will state the objections and give a response. a. Objection #1. The objectives of science and theology are different. Science studies the creation and theology studies the Creator. Response #1. Although the objects of study are different, they are yet related as to their source. Both objects of study come from the same source, the Creator, and he has revealed information about his word and work. b. Objection #2. The methodology of study of science and theology is different. Science is studied in laboratories and computer rooms while theology is the study of the Book. Response # 2. With the advent of computers, the data base available for scientists can also be used by theologians. The resources that theologians have are available to the scientists. Due to common access to computer data and digital technology, scientists and theologians can share information. c. Objection #3. Science deals with the secular and theology deals with the sacred. Response #3. This premise is based on a dualistic separation of sacred and secular. For the Christian all of life is sacred. The vocation of being a scientist is a sacred responsibility in order to promote the welfare of man and creation and glorify God by doing so. The vocation of the theologian is to glorify God by communicating His gospel truth to all people, in all places, and addressing all human needs. 67
d. Objection #4. The necessity of the separation of church and state carries over into the separation of science and theology. Response #4. The separation of church and state is a historical reality and a favorable development. However, the separation of church and state is not a separation of religious freedom from academic and educational responsibilities. e. Objection #5. The difficulties of having a secular state accredit theological and scientific courses studied from a religious premise are too great to overcome. Besides, the government does not have the moral authority or theological knowledge to control religious training and thought. Response #5. The limited involvement of the government is to protect the public good. All educational systems, whether religious or not, need to be transparent and accountable. This does not mean that the government has to control or restrict religious freedom of expression. The forced separation of science and theology needs totalitarian measures to implement it: a. Totalitarian means are used to suppress the expression of theology in scientific investigation, education and work situation. Totalitarianism suppresses free thought, free speech and free investigation of all the evidences. Totalitarianism does not allow for alternative ideas to be received and tested. Government totalitarianism can be overcome through the equal distribution of government recourses, as well as the freedom of religious expression in the public school systems. The United States policies on freedom of speech in the public school system are an affront to the liberty this nation professes. b. The state subsidizes scientific research and education that only represent some views. The state is supported by public taxes, including the taxes of citizens who hold to different religious and scientific views. The state discriminates when it only supports one view. In the Netherlands, tax payers’ contributions follow their choice of political parties and education. The government pays for ALL education. In a pluralistic society, pluralistic resolutions need to be implemented. There is a danger that if the government pays for all education that they will exercise totalitarian control. The danger is real; however, historically, Christian educators have been able to deal with this. Also, a distance education allows for student registration outside of the “paid” system and thus greater freedom exists. c. Accreditation agencies in North America have become restrictive agents for the growth of global theological education. Schools have to pay exorbitant prices to have extension centers and institute new courses and programs. Well meaning seminaries and Christian colleges have attempted to establish global extension centers only to retract their efforts in light of accreditation costs.56 The solution lies in restricting the financial burdens that accreditation committee’s demand, in reducing the responsibilities of the all powerful accreditation committees, and reconstructing the accreditation goals in order to include Christian orthodox, contextualized, global missions. d. Totalitarian means are also used for religious indoctrination. This has been historically true for private religious education, but it has also been true in public schools. The religion of secularism is “pushed down the throats” of the students. Secularism is a religion when it is enforced as the law of the land. Its god is “no-god,” its doctrine is naturalism, its ethic is libertinism and the
56 MINTS has taken over programs started by Calvin Seminary, FLET, Laurel University. Covenant College and other North American institutions which could not graduate their students in international programs due to accreditation restrictions. 68
results are a godless and brainwashed new generation. The Church needs apologetics ministry to counteract the influences of secular totalitarianism in the American society.
All of the above mentioned difficulties can be addressed through theological distance education. Theological distance education does not require its own accreditation, expensive administration systems, buildings, classrooms and physical libraries. The whole distance education program can be transmitted to the student using a large flash drive and meeting in communal centers. Courses, libraries, Skype and documentation are readily available in distance education.
JESUS IS LORD OF ALL
While the objections to studying theology and science are multiple, the argument for the compatibility of science and theology is singular. Jesus claimed that all authority in heaven and earth has been given to him. Therefore, we are to go to all nations and make disciples. Scientist and theologians alike are to be disciples. Discipleship, the educational process by which a teacher trains a student to be a teacher, is applicable in all educational and professional spheres. Through the divine system of discipleship all areas of life are invaded by the kingdom of God, the knowledge of God will cover the globe, gospel preaching and practices will result in ministry and missions, the needy will be transformed and God will be glorified.
CONCLUSION
Religious and academic freedom implies that science and theology can be studied together. Theological (or science) distance education is an excellent way in order to overcome the barriers which traditional education presents.
QUESTIONS 1 – 5. Give your own response to each of the five objections mentioned in this lesson. 6. What alternative would you propose to current totalitarian means that totalitarian government uses to force the teaching of certain views? 7. What is the author’s singular argument for the compatibility of science and theology? 8. What role can distance education methodology play in expressing the compatibility of the study of science and theology? 9. Comment on whether or not you agree that secularism is a religion. 10. Do you have any questions about this lesson? 69
LESSON EIGHT
EPISTEMOLOGICAL TESTIMONY INTRODUCTION
The following is a history of events in my life that have shaped my epistemology.
TESTIMONY
As far as brains go, I am not the brightest light bulb in the classroom, but I have been gifted with faith, talents and spiritual gifts. These spiritual qualities have been put to test and flourished during my theological training57as well as in life’s experiences.58 My journey in epistemology (science of knowing) begins on October 11, 1951, in Sioux Center, Iowa, USA, where I was born to Rev. Cornelius and Gertrude Hegeman. Dad was pastor of the Netherlands Reformed Congregation. The Christian, reformed and pietistic upbringing influenced both parents and children. I was number five of six children.59 One of Dad’s favorite descriptions of God’s work was “free sovereign grace.” I did not understand that when I heard it, however in conversion, ministry and missions, I was the recipient of it. Many tenets of good theology were sown in my life, but did not come to fruition until many years later. After going to Kindergarten at the Sioux Center Christian School, our family moved to Genemuiden, the Netherlands. The Hegeman kids were schooled in the local Christian “Reformatorise” school. We did not speak “Dutch” when we arrived in 1957, but when we moved back to Sioux Center in
57 Wilfred Laurier University (WLU), Reformed Bible College (RBC), Calvin Theological Seminary (CTS), Westminster Theological Seminary (WTS), Rijksuniversiteit Utrecht (State University of Utrecht) [RUU]), American University of Biblical Study (AUBS) and at Miami International Seminary (MINTS). 58 Sandra, my wife, our three children, Jonathan, Katrina and Melinda and I, have been involved in ministry and missions in the Dominican Republic, London (Ontario, Canada), Miami (Florida), and throughout the Spanish speaking world. 59 As of 2014, brother Johan (wife, Hanneke), is a retired professor of Ethics and Political Science, Ede, the Netherlands. Lona is a retired community health worker living in Yellowknife, Northwest Territories; Nella, a community development worker with indigenous people in northern Saskatchewan, Canada, is deceased; Trudy Hegeman is a civil engineer in Vancouver, British Colombia and a proud grandmother of 6!.Youngest brother, Benjamin, and wife Christine, are missionaries in Benin, Africa, and he is part time mission teacher associated with Houghton College, New York. Mother Gertrude Hegeman, is 91 and living with her siblings in Pompton Plains, New Jersey. 70
1961, the youngest members of the family, including myself, had to totally relearn English. Even though it was a privilege to now know Nederlands, relearning English made both Elementary school and High School a challenge. After the family moved to Markham, Ontario, Canada, in 1966, I took refuge in playing sports, something I excelled in and became the reason to attend Wilfrid Laurier University (WLU), Waterloo, Ontario, in order to play basketball. Basketball defined my course of study (Physical Education and Psychology), friendships and world. From basketball I learned good work ethic, discipline, team work and how to be deal with losing (winning is easy to deal with!). My parents had moved back to the Netherlands in 1970 and I had been on my own since my senior year in High School. When my parents left I left the church and the Netherlands Reformed Congregations left me. My life continued in a downward spiral until my senior year at WLU. Through the friendship and counsel of Dr. Jerry Van Spronsen, sociology professor and through friendship with students from the Christian Reformed Church, I became a Christian. Becoming a Christian involved a definite “before and after.” Although I had been brought up in a Christian home and even though its sanctifying influence had left positive influences and deposited a rich religious inheritance in my life, I was a person without true faith. Prior to my conversion someone asked me what I thought about Jesus. I said, “He was a good boy, just like Moses and Paul.” Well, that Jesus was a better “good boy,” then I was, that I knew for sure. I had suicidal thoughts, and being an egoist at heart, I knew that jumping from my high rise apartment building would not be a good idea. A Christian Reformed Church (CRC) chaplain at the university, Dr. Remkes Kooistra, advised me to read the Bible. Good advice! I thought I better start at the beginning. I found a copy of a Bible which was given to me when I became a Canadian citizen and opened it to the first pages. I started to read Genesis 1:1, “In the beginning God created the heavens and the earth.” The first time I read the verse, it meant nothing to me. However, when I read the same verse the second time, God gave me faith to believe that because he is the Creator, therefore he is the only one who is able to save us. John 3: 16 came to mind. I had learned that in Sunday School and heard it from the pulpit from which my Dad preached. I believed. I knew that God had given me true faith. The realization that only God can save because he has created us defines my faith and epistemology until this day. Later I learned about the history of redemption; i.e., Creation, Fall, Redemption and Consummation.60 I also learned to appreciate the reality that God works through reading of the Bible. God’s Word is the sword of the Holy Spirit. Shortly after receiving faith to believe, my selfish life began to change. I met my future bride, Sandy Slotegraaf and we embarked on an adventure of Christian teaching ministries and missions which would take us to the ghettos of Grand Rapids, to the sugar cane fields of the Haitian immigrants in the Dominican Republic, back to London, Ontario and Miami, Florida, and eventually to a global ministry in distance theological education. Sandy brought an environment of family stability, fine doses of common sense and a deep commitment to her Lord, to our marriage and our family life. After graduating with a Bachelor of Arts (major in psychology) from WLU, I took a “make up year” at WLU in philosophy and religious studies. I became involved in the newly established student program of the CRC at the WLU and Waterloo University campuses. Soon my brother, Benjamin, became a believer too, and our lives took a dramatic turn for the better.
60 This shapes my theology as seen in the books I wrote for courses on hermeneutics (principles of interpretation), apologetics, culture and history. 71
Upon finishing the “make up year,” I sensed God calling and preparing me to serve him. I had no clue as to the what, when, where and how. I only knew the “why;” because Jesus is the way, the truth and the life, all others need to know about him. Also, I did not have any financial debt so we were free to “go wherever.” I entered the WLU seminary program. I only stayed a year as the teaching was a mixture of Lutheran Liberalism and Humanism, mixed with a light sprinkling of Pietism. I joined the Christian Reformed Church and took their advice to enter Calvin Theology Seminary (CTS). Sandy and I were married in Clinton, Ontario, August 8, 1976. That same fall I enrolled at CTS and Sandy started the degree completion program at Reformed Bible College (RBC) and worked as a receptionist and in the book store. My first year at CTS was spiritually traumatic. I had become involved with the charismatic movement in Canada, prior to entering CTS. Sandy and I had left the movement when I joined the CRC. However, I was spiritual immature and without mentorship. Since Sandy worked and studied part time at RBC, I took a recess from CTS and joined her in the one year degree completion program at RBC. The devotional and scholarly study of the Bible and the mission emphasis was water for a parched soul and defined our future in ministry and missions. We went for two summers with Summer Training Session (STS) to Mexico. It was important to go through missionary training as a couple. Together we learned about the stress, interpersonal challenges, mission methodology and the wide open fields for spiritual harvest. The leadership of Dr. Dick Van Halsema and his wife, Thea, were very valuable for understanding mission work. From “Dr. Van” we learned to work under the supervision and direction of the national church leaders and congregations. Thea was an excellent counselor and of special encouragement to female missionary candidates. Upon finishing the Bachelor in Religious Education (BRE) at RBC, I reentered Calvin Seminary, this time better equipped to deal with the biblical, personal and theological questions. It was the fall of 1979, senior year. The class was Pentateuch (first five books of the Bible). The regular professor, Dr. Woudstra, was on sabbatical and so professor John Stek 61 taught the course. I noticed that professor Stek skirted the issue of the historical Adam. So I asked him, in class, if he believed in the historical Adam. He did not give a yes or a no. So, after class, I went to his office and expressed my concern that he was not clear about the historical Adam. Stek said that he did not believe in the historical Adam as I believed or what the church traditionally believed. I asked him what he believed, but the conversation ended there. I said I was going to speak with the President of the Seminary, Dr. John Kromminga,62 to see if his position was acceptable as a seminary professor. Dr. Kromminga was very gracious. He said he was aware of the issue, but it had not been brought up by way of a complaint and so the board had not yet dealt with it. He said that he would speak with professor Stek and consult the seminary board on it. He also said that it was courageous for me to have spoken up and that I should not fear any reprisal. I was comforted with that and really forgot about it until two weeks before graduation time in May, 1980. About a week before our summer graduation, Rev. Harold Dekker63 stormed into our morning class and announced that he was not going to finish teaching the class because he might be denounced as was his colleague, Professor Stek. He said he had just found out that the board was going to examine Stek’s views. I raised my hand and said that I was the student who had challenged the views of professor
61 Internal.calvinseminary.edu/events.commencements/2008/distinquisedAlumni.ph 62 Internal.calvinseminary.edu/aboutUs/presidents/kromm. Php. John was president of CTS from 1956-1984. 63 www.thebanner.org/news/2011/01/in memoriam-Rev. Harold Dekker. 72
Stek and so if anybody wanted to speak to me about it, after class I would be in the coffee shop. All I remember was that several loyalist students reprimanded me and wondered out loud why I was in the Christian Reformed Church. On one of the last days of class, I was interviewed by members of the Seminary board. I was not prepared for this and I remember “shaking like a leaf.” This was getting a lot bigger than I had imagined. The seminary board, and soon, the denomination’s synod would weigh in on this issue. Several days before graduation, prior to one of my oral exams, a CRC preacher pulled me aside and asked me why I had denounced Professor Stek. “You or I weren’t there when Adam was created, so how should we know?” I really did not know how to reply to such a statement, but I did realize that I was not the only dim bulb in the denomination. However, a challenge presented itself the afternoon prior to graduation. Dr. Melvin Hugen, 64 pastoral counseling teacher, asked me to step into his office. He said something to the effect that “Some of my colleagues and I are going to challenge your graduation. As long as our colleague is being judged, we feel that you should be judged.” My reply was something like, “You're free to use reverse psychology and you must do what you think God wants you to do; I am doing what I think God wants me to do. But, I will speak to President Kromminga about this because he promised me that there would be no reprisals.” After a brief prayer by Dr. Hugen, I stepped out of the office and spent a quarter on the pay phone in order to speak with Dr. Kromminga. “Don’t worry, Neal” the President said, “Remember what I told you; nothing is going to happen to you.” The President was true to his word. The morning of graduation, Dr. Hugen came up to me and said that he and his friends had decided that this was not the right time to pursue this matter so I was free to graduate. While standing in the graduation line, outside of the auditorium, the President of the Seminary board came up to me. “Now what!” I thought. “Neal, what you did take a lot of courage. I want to congratulate you for doing that.” With that he shook my hand. “Phew!” I thought, breathing a sigh of relief.65 I finally graduated. However, the Stek case was just beginning.66
64 www.iclnet.org/pub/resources/text/reformed/archive 99/nr99-095. text 65 The Seminary board studied the matter for five years and decided that professor Stek should not teach his views at the Seminary. Classis Pella succeeded in passing a synodical resolution in order to have all Seminary professors sign a statement that they believed in the historical Adam. Also, Dr. Gordon Spykeman, speaking at the CRC Synod held in Sioux Center, Iowa, reminded the delegates that “they should not monkey around with the text” and a resolution to affirm the historical Adam was made. Since the early 1980’s and for about 30 years, the prohibition stuck. It was removed by the CRC Synod of 2012. By that time, I was out of the CRC denomination, having left in 1993, over the ecumenical relations with Dutch churches who tolerate practicing homosexuals (I appealed to my home consistory in Clinton, Classis Huron and Synod, but appeal not responded to positively). The hermeneutics that claims that the writers of the Scripture are culturally conditioned and determined by their culture leads to the denial of the historical Adam and the denial of apostolic doctrine related to sexuality and human relationships. 66 After graduation, at the graduation luncheon, I approached Rev. Stek and shook his hand and said that I knew we had our difference, but I wished him all the best. I am glad I did that. It was the last time I saw him before he passed away. 73
Upon returning to our home church, the Clinton CRC, the pastor took me aside and reprimanded me for challenging “respected ministers of the gospel.” I was surprised at the protectionism within the CRC. In 1980, Sandy and I were accepted by the CRC Board of World Missions to help begin a church planting and leadership training mission work in the Dominican Republic. Dr. Roger Greenway 67 was the Latin American director and a missiologist whose work and writing was familiar to me. When I shared with Roger my love for collecting statistics and documenting history, Roger said that it would be very difficult to do that in Latin America because it was not part of the evangelical culture. I found that to be the case, but I also resolved to help change that scenario.68 Roger was a “kindred spirit” and both Sandy and I enjoyed the mentorship of Roger and his wife Edna. At language school in San Jose, Costa Rica (January –August, 1981), we were immersed in Costa Rican culture and Spanish language learning. We enjoyed the fellowship of Peter and Brigit Mulder, who were on their way to Honduras. We also lived in “Tican” homes and learned more about Hispanic culture. The 12 years (1981 – 1993) in the Dominican Republic were very challenging and fruitful years, as I was mentored by Ray Brinks to help develop a new denomination for the Haitian immigrants. 69 Sandy worked with Glady Brinks and other missionary wives in the establishment of Christian schools and writing of curriculum. The Iglesia Cristiana Reformada en la Republica Dominicana grew from about 40 members in 1981 to more than 18,000 attendees 25years later.70 Both Ray and I enrolled in distance education doctoral programs. In part, this was an effort to make sense of our mission experiences. In 1982, I enrolled in the distance education program of Westminster Theological Seminary (WTS) under the mentorship of Dr. Roger Greenway, who had become a professor of missions. I was part of the first graduation class of 1985. The thesis was about leadership training among marginal peoples and using a ministry center approach to accomplish that. The 67 Dr. Roger Greenway. www.christiancourses.com/professors/dr-roger-s-greenway 68 I have written several histories including: Church Ministry among Marginal Peoples. Philadelphia. Doctoral thesis for Westminster Theological Seminary, 1985; The Origen and Development of the Presbyterian and Reformed Churches and Missions in the Caribbean and Latin America (1528-1916); Iglesia Dulce: Una historia de la Iglesia Cristiana Reformada en la Republica Dominicana. Santo Domingo. Editorial Educativa, 1986. Desde Lutero hasta la República Dominicana. Santo Domingo. Editorial Educativa, 1992. Ethnic Disfranchisement : The History of the Christian Reformed Church in the Dominican Republic (1980-1990). Miami. MINTS, 2004. and Evangelical Identity: A Case for Pietism. MINTS. Miami, 2009. 69 Prior to coming to the Dominican Republic, Ray and Glady Brinks had worked as missionaries in Argentina for 25 years. Ray had learned several missiological principles which would be implemented in the new church work. Some of the principles included: when opportunities present themselves you must enter, even though all the details are not clear; do not pay pastors for shepherding churches; tithing and self support are crucial for the growth of the church; respond with both the preached word and works of compassion and train leaders and the new generation. Together, Ray and I developed the idea of building ministry centers (subject of my first doctoral thesis). I had the privilege of building the first one, using volunteers and not mission budget money to do so. Ray developed the second ministry center in Santo Domingo. The ministry centers are built in order to promote Christian schools, regional church meetings, youth work, literature distribution and hosting volunteer construction and mercy ministries. In Sabana Grande de Boya, the Medical Ministries International has ministered with medical caravans for more than 25 consecutive years. 70 The publication of Iglesia Dulce. La historia de la Iglesia Cristiana Reformada, described the first five years of the new denomination. The book was printed in the Dominican Republic and through bookstore distribution got into the hands of other evangelical leaders. This research became the basis of a latter edition, Ethnic Disfranchisement….which narrates the first ten years of the work. 74 basic thesis was that the needs created by marginalization are to be responded to with specific ministries. Ray’s thesis, also through WTS, developed the principles for distance education of marginal leaders based on national leaders developing and writing their own theological education program. In many ways, Ray laid the ground work for my understanding of both distance education for poor pastors, as well as the importance of self support, self governing and self propagation. More than any other missionary I have worked with over the past 40 years, Ray put into practice the theories of contextualization. The theory of pastors and teachers raising their own basic support, meeting students where they are at, having students become teachers and writers at early stages of their teaching ministry and training local students and teachers to solve their own problems are principles that 10 years after leaving the field, were stamped into the MINTS program. Upon completing the Doctor of Ministry program at WTS, I enrolled in 1986 in the distance education program at the University of Utrecht, the Netherlands. My mentor for the next 15 years was Dr. Jan Jongeneel. From Jan I learned how to write. Jan had me write, not just one doctoral work, but several. I wrote more than 1,000 pages of approved doctoral research. One of the researches became foundational to future travels and relationships with church in Latin America; it was on the Origin and Development of Presbyterian and Reformed Churches and Mission in the Caribbean and Latin America (1528-1916). Follow up research traced the Presbyterian and Reformed movement in Latin America from 1916 to 1990. This was not published, but used to develop a series of courses written by MINTS students and professors, on the history of the Reformation in the Caribbean and Latin America. 71 The third project that was developed was the extension of Iglesia Dulce (first five years of the CRC-DR) to Ethnic Disfranchisement (first ten years of the CRC-DR). I was not able to graduate in Utrecht, in part due to the retirement and health issues of Jan, or because I was not the brightest bulb in Jan’s doctoral program, but providentially, in 2001, I was able to transfer to the distance education program of American Bible University in Atlanta, Georgia, where in 2002, I defended the Origen and Development work for a Ph.D in Christian Thought. The experience in Atlanta gave me an appreciation and many ideas for developing distance education opportunities, something that was further realized in the development of Miami International Seminary (MINTS) starting in 2001. While in the Dominican Republic, I assisted in the formation of the Department of Religion of the National Evangelical University (UNEV). In 1986, I taught my first course, Introduction to Missiology, from which I published Manual de Misiología.72 I also developed Desde Lutero hasta la República Dominicana.73 The thesis was that the European reformation of the sixteenth century was made possible by the turn of events in the New World, whereby the resources of the Kings of Spain were used for the Conquest in the New World, rather than keeping northern Europe and the Germans under control. By the time Martin Luther had developed his theological writings and was condemned at the Diet of Worms in 1521, the Spanish crown and Charles V could not stop the Reformation. 1993 was a monumental year for the Hegeman family. After 12 and a half years in the Dominican Republic, we returned to Canada, left the CRC and helped a new church plant of the United Reformed Churches get started in London, Ontario. Sandy did some office work and then taught in two different private schools: Aylmer Christian School and Matthew Hall. Both were good teaching and constructive
71 Historia de la Reforma en Colombia (started in 2012), Perú (2012), Argentina (Alejandro Cid, 2013) and México (2013). 72 Cornelius Hegeman, Manual de Misiologia. Miami: MINTS, 1989. 73 Cornelius Hegeman, Desde Lutero hasta la República Dominicana. Santo Domingo: Editorial Educativa, 1992. 75 learning experiences for Sandy. The commitment of the Aylmer school teachers and the professionalism of the administrators at Matthew Hall left their mark on Sandy’s future teaching experiences. Leaving the CRC, after officially protesting the CRC tolerance of homosexuals through ecumenical relationships with the Gereformeerde Kerken in Nederland (GKN), was a learning experience in institutional church covering up sin. The Clinton CRC consistory did not accept my protest against having ecumenical relationship with the GKN who allowed practicing homosexuals to be members and ministers, and they also deposed me for leaving the CRC without their consent. I had consulted with World Missions as to whether I could continue to teach and preach what I believed, even if it was contrary to the CRC synodical decisions and World Missions director, Bill Van Tol had said “No.” I was graciously given six months to wrap up our mission work in Sabana Grande de Boya. When I resigned from World Missions and informed the Clinton consistory, I though the deal was done, but later I found out that I should have further taken up the matter with our home church in Clinton. By the time I found out the details I had already been accepted by the United Reformed Churches in North America (URCNA). Since Clinton was the home church of several in-laws, the Slotegraafs and Bolands, Sandy and I kept in touch with the church, attended some services and I preached at a funeral of one of the members. The deposition was not really acted upon. I continued to preach in the CRC, visit the Dominican Republic on a regular basis and do mission work and teaching in the CRC- DR. While at London Cornerstone (1993-1995), I continued developing my interest in teaching by volunteering to help set up a conference and study center for Ligonier Ministries. Ligonier Ministries is the teaching ministry of R.C. Sproul, a Presbyterian pastor and theologian who has written and lectured extensively in North America. The conferences and study opportunities were a good way to theological engage the society beyond the institutional church and particular denominations. After serving Cornerstone for two years, I took the call to become the Director for Ligonier Ministries in Canada. Our membership and my ministerial credentials stayed with the London Church and I commuted three hours a day to Guelph. I worked with Ligonier for three years until 1998. I listened to hours of lectures while driving to and from work, enjoyed working with our local staff, the Canadian board as well as R. C. Sproul and his staff. While at Ligonier I wrote three booklets, Defending Truth in a Pluralistic Society, Times of Revival, Study of Prayer Based on Genesis and Doctrine of God.74 This studies were the bases for conference lectures throughout Canada (Muncton, Ottawa, Toronto, Barrie, London; Sasketoon, Regina, Calgary and Vancouver). The positive experience with Ligonier was in the English speaking world. As a former missionary I knew that the Spanish speaking world needed such a ministry as well. After consulting with R.C. Sproul, as to whether or not to set up a Spanish speaking Ligonier, R.C. concluded that their specialty was in the English language and not other languages. Agreed. Yet, the need existed and required a response. FLET (Latin American Faculty of Theological Education) made contact with me and I sensed the call to respond in order to be their Academic Dean and develop their Bachelor and Masters program. After some discussion with the London consistory, my call to Cape Coral, Florida, the nearest URC church to Miami, was approved. The three children and I moved to Miami, Florida in August, 1998. Talk about testing a call. Sandy had to wait three extra months to get her residence papers. Yet, the Lord graciously provided
74 Defending Truth in a Pluralistic Society. Guelph. Ligonier Ministries of Canada, 1997; Times of Revival. Guelph. Ligonier Ministries of Canada, 1997; Study of Prayer Based on Genesis. Guelph, Ligonier Ministries of Canada, 1997; Doctrine of God. Guelph. Ligonier Ministries of Canada, 1997. 76 employment for her. Kendall Presbyterian Church held her teaching position open until she came in early December, 1998. At FLET I helped write studies for several books75 and motivated others to write.76 After working for about a year with FLET, I was fired in five minutes. No appeal. No board visit. No job. When ministries like FLET are owned and run by a family, the church can only watch. I was fired because I wanted to lower the prices of the courses, rather than raising them. Without a salary, Sandy and I did extra work such as signing up for a stress test experiment at Jackson Hospital (very appropriate), I taught as a substitute teacher and we prayed for new direction. Dr. Dominique Aquila, the pastor at Kendall Presbyterian Church, heard about our situation and phoned me to encourage me to visit with Walford Thompson, a missionary from St. Vincent in the Caribbean, who headed up Ministries in Action (MIA). We hit it off right away. Walford wanted to help start a BA level theological education course for the students he was working with in the English speaking Caribbean. In 2000, I met with Rev. Greg Hauenstein, from Old Cutler Presbyterian Church, who wanted to develop State side theological education. Since I had quite a few contacts in the Spanish speaking world in the Caribbean, Mexico and Canada, the three of us put our ideas together, and with the encouragement of Rev. Mike Khandjian of Old Cutler Presbyterian Church (OCPC) and others, Miami International Seminary (MINTS) was born in the fall of 2000. MINTS was set up with its own board, a board that is closely related to the Old Cutler Presbyterian Church. The seminary is not denominational, but the Articles of Incorporation identify with the Westminster Confession and all other confessional statements that are compatible with the WC. In consultation with the consistory of the Cape Coral Trinity Reformed Church, my mission work was transferred to MINTS. The Cape Coral church would continue to oversee my doctrine and spiritual life. A Joint Venture Committee was formed to include representation and support from the Canadian churches. The interaction with the Cape Coral church as well as the Joint Venture Committee, was lively, helpful and productive. Lawyer, Chuck Loopstra, Art Miedema, of Covenant Reformed Church in Toronto, Canada, as well as Richard Stevens of Cape Coral, have been on the committee since its formation and have been of great encouragement. With MINTS I began to prepare courses and placed them on the variety of web pages associated with MINTS (www.mints.edu and www.mintsespanol.com). From 2001-2013, I wrote more than 25 courses. Reason? The demand was great! Also, during that time period I reviewed more than 500 manuscripts for master and doctoral students. My experiences being under the tutelage of Jan Jongeneel included learning how to write, correct and do doctoral level investigation and research. All the foregoing activities would be in preparation for overseeing the master and doctoral program for hundreds of MINTS students. The courses are developed in five areas: Expositional bible study, apologetics, teaching and church planting ministries, reformed church history and how to write courses. These correspond to the five departments of MINTS. I also wrote some MINTS study guides for five Ligonier courses.77
75 Haddon Robinson, La Predicación Bíblica. Unilit, 2000. 76 John Wagenveld. Iglecrecimiento Integral. Miami. Logoi FLET, 2000. 77 Now That is a Good Question, The Mystery of the Holy Spirit, Essentials of the Christian Faith, Last Days According to Jesus, Early Church History. Due to copy right issues, we discontinued writing study guides and seeking to translate Sproul courses into Spanish. We were also motivated by this experience to write our own courses and not submit them to publishing companies editing rights. 77
MINTS grew from 40 students in 2001 to more than 4,500 MINTS students and 8,000 + with affiliated institutions in 2013. What epistemological principles are involved with MINTS? They are not mentioned in a specific order. 1. Theological knowledge requires studies in Bible, theology, ministry skills, Church history, and missions, as well as corresponding liberal arts and humanities courses. 2. Hermeneutics, the principles for Bible interpretation, is foundational for Biblical, theological and ministerial studies. 3. Apologetics, the defense of the Christian faith, is our emphasis in theological studies. 4. Discipleship, teaching students to teach, is the Christian educator’s main ministry skill. 5. Reformed church history is required to understand the history of the church. 6. Mission to unreached areas of needy people groups is our missiological focus. 7. A Christian student must learn to read, write, defend the faith in public and teach others. 8. Volunteerism and self support should characterize Christian education.
MINTS uses a handful of strategic principles for carrying out theological distance education. They include: 1. Offering courses at the locality of the students 2. Building into the system of education personal mentoring at the local level 3. Developing an extensive student file, kept at the local and central office levels 4. Having students minister immediately, applying what they learned into their context 5. Being open to offering courses bilingually 6. Using all the technology, but always stressing the importance of the mentor/teacher 7. Always looking to multiply groups to areas where students and graduates are. The key to multiplying study groups is to encourage the graduates to form their own study group 8. Recognizing the academic level of students by convalidating their theological and non- theological credits 9. Keep course costs below 1% of their annual family budget 10. Relying on volunteer teachers to keep the student’s costs down 11. Requiring a uniform standard for evaluation of educational activities such as attendance, doing homework, reading and doing book reports, writing essays and taking exams. 12. Stressing the importance of coming to class prepared with homework done 13. Using local students as facilitators for the class, for they can become future teachers. 14. Not allowing external accreditors to stop the program. In Florida MINTS has annual verification from the State of Florida, Department of Education, Committee of Independent Institutions; this allows us to grant religious and academic degrees and avoids millions of dollars in accreditation costs. 15. Motivating local leadership and students with personal visits by regional and national coordinators 16. Combining theological conferencing with signing up new students 17. Completely writing out the courses prior to teaching them to ensure high level of preparation 18. Making all materials available in digital form 19. Not using passwords to log onto web pages for this restricts access and use of courses 20. Allowing people to copy courses and use them for their own ministries 21. Not copy righting course materials because this restricts access to the materials 78
22. Not selling scanned materials in the MINTS digital library or claiming them as their own, rather making them available on USBs and allow the students to use them for study. 23. Teaching the students to give academic credit to the materials taken from the digital library 24. Inviting readers of the internet and web site courses to send in their grammatical and theological corrections. 25. Not duplicating the theological training of other ministries or churches, seeking to build on their efforts by offering a higher degree program. 26. Being careful to not duplicate the educational work of local missionaries. Local missionaries usually have their own program. It takes a mature missionary to work with MINTS due to the emphasis on national autonomy. MINTS finds it easier to work directly with nationals even though we are blessed with the cooperation of some very good missionaries. 27. Raising our own support. All MINTS missionaries and coordinators raise their own support in order not to be a financial burden to MINTS or the local programs. MINTS missionaries pay their own salary and international travel costs. Local groups take care of local travel and hospitality. 28. Sending traveling teacher from one center to another. The local groups send the visiting teaching missionary or national worker to the next center. This keeps costs very reasonable. 29. Photocopying or printing in the locality of the students. This saves a tremendous amount of money needed for transporting materials. 30. Not owning properties. MINTS International does not own properties. MINTS helps local study centers, churches and ministries develop their properties, if this is helpful for MINTS outreach. 31. Decentralizating administration. MINTS Miami, the central office is decentralized in administration, missionaries pay their own bills and do not charge the student and hundreds of MINTS study centers any organizational fees. 32. Seeking to eliminate and resolve any obstacle to providing a public, global, affordable, biblical, theological sound education for all of God’s people.
A broad range of theological programs of study are developed by MINTS: Diploma of Theological Studies (10 courses, 30 credits), Associate of Theological Studies (20 courses, 60 credits), Bachelor of Theological Studies (40 courses, 120 credits), Master of Theological Education (20 courses, 60 credits), Master of Divinity (35 courses, 105 credits), Doctor of Ministry (write 5 courses) and Ph. D in Theological Studies (write 5 courses, do research in philosophy of theological distance education, present a bibliography of 50,000 pages). Special academic and educational activities were developed by MINTS: Project 66 in Biblical Studies; national Reformed systematic theology courses; local study center administration; and studies in the history of the Reformation in the nations are some of the offshoot projects of the students and teachers. In Biblical studies, the master and doctoral level students participate in Project 66. The master thesis consists of writing a Bible course of about 100 pages on a book of the Bible. The doctoral students continue with the exercise of writing courses; see www.mintsespanol.com for some of the postings. Each nation and language groups within that nation writes its own set of 66 commentaries, systematic theology courses, ministry courses, church history studies, mission investigations and operate their own study centers.78
78 Graduates from our D.Min. program read manuscripts prepared by master as well as D.Min. students. Julian Zugg and Allen Vander Pol have done so for English courses. Eric Pennings, Jaime Morales, Ismael Quintero and the 79
The MINTS Doctor of Ministry (D.Min.) program of MINTS requires the MINTS teachers to write five courses. The first course is a Bible commentary. The remaining courses are in the area of the teacher’s teaching interest.79 The Phd. in Theological Studies requires the D.Min, plus 50,000 page bibliography in the student’s area of interest, another course as a thesis, and a 20 page presentation on how to develop MINTS in new areas. I finished the D.Min. at MINTS, presenting five courses. Currently, I am working on finishing the Ph.D. in Theological Studies. When my mother heard that I was finishing my third doctorate, doing the MINTS D.Min, she said, “Begrijp jij het nog niet? (Don’t you get it yet?) “Nee, Moeder, nog niet” (No, Mother, not yet). One never stops learning. Our doctoral students have excelled in the work of MINTS. From 2005 to 2013, eight brothers have graduated with the D.Min. as well as the Ph.D. in Theological Studies. The D.Min. required the writing of five courses and the Ph.D. one thesis, a bibliography of 50,000 pages and an investigation on how to improve on the MINTS distance education model. Dr. Jaime Morales (D.Min., May, 2005; Ph.D. in Theological Studies, May, 2008), from Costa Rica, has written more than 15 courses, mostly in the area of youth ministry. 80 He is also the MINTS on line program coordinator, mentoring students but also training nationals to set up their own online programs (www.mintsespanol.12.com). Dr. Turgay Ucal (D.Min., Ph.D. in Theological Studies, 2005) is a prolific writer in the Turkish language. He wrote on the Five Points of Calvinism, eschatology, philosophy of religion, the sacraments and various commentaries on the Bible books. Dr. Ismael Quintero (D.Min., May, 2005; Ph.D. in Theological Studies, September 2006) has written more than six courses and developed the master program for Bogota, Colombia. 81 He is very active in training new pastors. Ismael has lectured for MINTS in Brazil (for 9 months!), Ecuador, Peru and Venezuela. Dr. Nolberto Quintero (D.Min., December 2005; Ph.D. in Theological Studies, May, 2007), rector of Los Pinos Seminary in Cuba, wrote six courses and developed a plan to develop distance education in Cuba.82 Nolberto was instrumental in establishing CENCAP in 2013, with 27 training centers for teaches who are teaching in more than 200 churches who have signed up over 7,000 students. The teachers and students are using MINTS courses and other materials, and benefit from the 4,500 volume digital library, hundreds of MINTS courses, all available on a 16 GB USB. Dr. Ramon Olmo Velazquez (D.Min., March 2001; Ph.D. in Theological Studies, March 2013) wrote about the Canon of the Bible, Homiletics, Pastoral care for missionaries, the Jehova Witnesses and the Trinity and a manual for planting churches. for his Ph.D. he presented a study on I John.83 He also developed videotecas, where his studies are put on You Tube.
author do so in the Spanish language. From 2003 - 2013, the author has read and approved more than 300 manuscripts. See www.mintsespanol.com for some of them. Not all are posted on the website, depending on the quality of the work and usefulness to the MINTS program. 79 See the afore mentioned website and www.mints .edu 80 Dr. Jaime Morales. Introducción al Ministerio Juvenil; Apologética y Juventud Post Moderna Administración de Ministerio Juvenil; Consejería y Ministerio Juvenil; Desarrollo Integral del Adolescente. 81 Ismael Quintero. Evangelismo, Rut, Pastoral con Sordos, Pastoral a los abusados sexualmente, Job. 82 Nolberto Quezada. Filosofía de ministerio cristiano; Teología del Nuevo Testamento, Introducción a la misiología; Iglecrecimiento en Cuba and Autonomía de la Iglesia. 83 Ramón Olmo Velázquez, D.Min., March 2011, 80
Dr. Theo Orman (D.Min., December 2009; Ph.D. in Theological Studies, March, 2013) from Aruba, wrote character studies of the apostles John and Paul, a systematic theology and Bible studies. Theo, together with his wife, Nelli, began their studies in the Dominican Republic, finished up in Aruba and graduated in Barquisimeto, Colombia! Theo is breaking new ground for MINTS in Aruba setting up a program which combines theological studies with Christian counseling. Dr. Julian Zugg (D. Min., January 2010; Ph. D. in Theological Studies, 2013) began writing his D.Min courses in Belize, continued in the USA and has taken his writing skills to Africa and Eastern Europe.84 Julian is the head of the English speaking program of MINTS. Dr. Michael Saunders (D.Min., January 2009; Ph. D. in Theological Studies, January 2013) wrote in English on Marriage Enrichtment, Celebration and Festivals of Israel and the church, Millennial Positions, Redemptions in the Feast of Israel and the Canon of Scripture. Michael has worked with the MINTS online program and just recently has become involved in Jewish evangelism. The D.Min. program has been a big hit. The MINTS teachers are challenged to write five courses. From 2005-2013, 12 brothers and two sisters have completed the program, writing more than 75 courses to complete their degree. The first D.Min. MINTS graduate, Dr. Roger Smalling (D.Min., May, 2004), MTW missionary living in Miami and working in Latin America, developed a conferencing ministry based on his writings and books dealing mostly in Soteriology (doctrine of salvation) and church leadership training. 85 His book, Si Jesus, a presentation of the five points of the Reformation, has sold thousands of copies. Dr. Jovanni Farrington (D.Min., March 2010) wrote courses in Christian education. Jovanni works at the elementary school level and with children and youth ministries. She is MINTS first African American doctoral graduate. Dr. Don Ritsema (D.Min., May 2011) prolific writer of Bible book courses in the English language. His series of Bible book studies are posted on our website. Dr. Brigido Cabrera (D.Min., June 2011) developed an online (Sola Fide) program for Hispanic leaders in the Reformed Church of America. Brigido has been with MINTS since its inception and has trained many students for ministry in the RCA. Dr. Eric Pennings (D.Min., June 2011), MINTS coordinator for Central America. His studies concentrated on Hebrew studies. His course, Nehemiah is a favorite among students. Dr. Allen Vander Pol (D.Min., January 2013). MINTS coordinator for the Far East specialized in writing courses on theology: the doctrine of God, doctrine of salvation, doctrine of man, doctrine of the church and the doctrine of the Bible. Allen’s courses are being translated into a variety of Indian languages. Dr. Jaime Benítez (D.Min., May 2012), coordinator for the Reformed Baptist movement in Colombia, a fast growing church planting and educational program. Julio wrote on Ephesians, Judas, Hebrews, spiritual conflict and the apostolic foundation of the Church. Dr. Pablo Armero Barranco (D.Min., March 2011) wrote a course on Hebrew, Greek, Bible interpretation, Daniel and the Pauline Epistles. Pablo participates with Jaime Morales in the online program.
84 Julian Zugg wrote on apologetics, the Covenant, Jonah, missions and Acts. He continued writing on the doctrine of the Church and a variety of studies in Johannine and Pauline epistles. 85 Roger Smalling: Soteriología, Justificación, Soberanía de Dios, Liderazgo Espiritual. Si Jesus. 81
Dr. Susana Sanchez (D.Min., December 2009) wrote on Galatians, Matthew, Exodus, Suffering and a Pastoral Model. She is currently the rector of the master program in the religion department of the National Evangelical University in Santo Domingo, a department which the author helped start in 1986. Dr. Luis Alberto Betanco Silvia (D.Min. March 2011) finished his five courses in 2011. He finished his studies in Colombia and wrote on: I and II Peter; the Gospels, Galatians and James. Dr. George Frederick (D.Min, March, 2012) Bishop of a Pentecostal Church in St. Vincent, wrote on Romans, Job, Apologetics, Daniel and Revelation and Lead These People. Dr. Ramon Osorio (D.Min, April, 2012) from Honduras, but ministering in Louisville KU, presented courses in Ephesians, I Thess., I John, the Pauline Epistles and Marriage. Dr. Jorge Altamirando (D.Min, November, 2013) from Bogotá, Colombia, wrote on Esther, the Supremacy of the Gospel, I Juan, Conforming to the Heart of God and Esdras. Dr. Cornelius Hegeman (D.Min, November 2007) wrote on Joel, Hermeneutics, Philemon, Apologetics and Christology. Most of the doctoral students are developing programs and courses for MINTS. Between the D.Min and Ph.D programs more than 100 courses were written between 2005-2013. The doctoral program affords MINTS the highest degree of academic training and has produced an amazing amount of courses as each student writes a minimum of five for the D.Min and at least one more for the Ph.D. in Theological Studies. According to the “Seven Step Plan” of MINTS, the goal is to have at least five doctoral graduates in each nation and at least one in each study group.
CONCLUSION
My testimony as to how I came to know the truth is centered on having received faith from God in order to understand (epistemology) that he is the Creator, the Son of God, the Son of Man, Savior, Messiah and Judge. True knowledge comes from Him. Our responsibility as image bearers of God is to conform to such knowledge. In that sense, John Calvin was correct when he said in the Introduction to the Institutes of Christian Religion that in order to know oneself, one had to know God and in order to know God, you had to know yourself. The knowledge of God (theology) and the knowledge of man (anthropology and epistemology) are closely related. This testimony also shows that we are prone to error, ignorance and arrogance. These are flaws from which we need to repent, be corrected and replace with sanctifying work of the Holy Spirit, through reconciliation in Christ and to the glory of the Father. In this testimony one observes all kinds of struggles and failings. Yet, God continues to use his redeemed and restored children for his purposes. He is gracious, free and sovereign.
HOME WORK
1. Write an outline of your own journey in epistemology (no more than 3 pages). 2. Briefly define: anthropology, Christology, creationism, human evolution, epistemology, mythology, pedagogy, philosophy, science and theology. 82
BIBLIOGRAPHY
American Heritage Dictionary Aurelio Augustine. City of God. Google. Louis Berkhof, Systematic Theology, Grand Rapids: W.B. Eerdmans, 1968 Internal.calvinseminary.edu/events.commencements/2008/distinguishedAlumni.ph Internal.calvinseminary.edu/aboutUs/presidents/kromm.Php.John was president of CTS from 1956-1984. www.thebanner.org/news/2011/01/in memoriam-Rev. Harold Dekker. 83 www.iclnet.org/pub/resources/text/reformed/archive 99/nr99-095. text Roger Greenway. www.christiancourses.com/professors/dr-roger-s-greenway Wayne Grudem. Bible Doctrine, Grand Rapids: Zondervan, 1999. Cornelius Hegeman. Church Ministry among Marginal Peoples. Philadelphia. Doctoral thesis for Westminster Theological Seminary, 1985. ______Iglesia Dulce: Una historia de la Iglesia Cristiana Reformada en la Republica Dominicana. Santo Domingo. Editorial Educativa, 1986. ______Manual de Misiologia. Miami: MINTS, 1989. ______Desde Lutero hasta la República Dominicana. Santo Domingo. Editorial Educativa, 1992. ______Defending Truth in a Pluralistic Society. Guelph: Ligonier Ministries of Canada, 1997. ______Times of Revival. Guelph: Ligonier Ministries of Canada, 1997. ______Study of Prayer Based on Genesis. Guelph: Ligonier Ministries of Canada, 1997. ______Doctrine of God. Guelph: Ligonier Ministries of Canada, 1997. ______The Origen and Development of the Presbyterian and Reformed Churches and Missions in the Caribbean and Latin America (1528-1916). Bogotá: Buena Semilla, 2002. ______Cristología. Miami: MINTS. 2003. ______Apologética Integral. Bogotá: MINTS, 2003. ______Filosofía de la Educación Cristiana. Miami: MINTS, 2003. ______(ed.) Apologética Dialéctica. Miami: MINTS, 2003. ______Ethnic Disfranchisement: The History of the Christian Reformed Church in the Dominican Republic (l980-1990). Miami: MINTS, 2004. ______Marco. Miami: MINTS, 2005. ______Hechos. Miami: MINTS, 2005. ______Panorama de la Educación Ministerial. Miami. MINTS. 2005. ______The Prophecy of Joel. Miami. MINTS, 2005. ______Philemon. Miami: MINTS, 2005. ______Philosophy and Principles Global Theological Education. Miami: MINTS, 2005. ______Practical Hermeneutics. Miami: MINTS, 2006 ______Introducción a la Misiologia. Miami: MINTS, 2006. ______Como Escribir un curso de teología para educación continuada a distancia. Miami: MINTS, 2006. ______¿Quién es el hombre? Miami: MINTS, 2006. ______Sirviendo a estos mis hermanos más pequeños. Miam:. MINTS, 2008. ______I Peter. Miami: MINTS, 2008. ______II Peter. Miami: MINTS, 2008. ______I Timothy. Miami: MINTS, 2008. ______II Timothy. Miami: MINTS, 2008. ______Ephesians. Miami: MINTS, 2008. ______Titus. Miami: MINTS, 2009. ______I Thessalonians. Miami: MINTS. 2009 ______II Thessalonians. Miami: MINTS. 2009. ______Evangelical Synthesis for the Southern Americas. A Case for Evangelical Pietism. Miami: MINTS, 2009. ______Ministry Evaluation. Miami: MINTS, 2010. 84
______The Book of Revelation. Miami: MINTS, 2011. ______El crecimiento libre del Cuerpo de Cristo. Miami: MINTS, 2012. ______Introduction to the New Testament. Miami: MINTS, 2012. ______Lucas. Miami: MINTS, 2013. Howard Hendricks. Teaching to Change Lives. Colorado Springs: Multnoham Books, 1987. Jan Jongeneel. “Gisbertus Voetius,” in Biographical Dictionary of Christian Missions. Grand Rapids: Eerdmans, 1998. Jan Jongeneel in Missiologie Zendingswetenshap, Gravenhage: Boekencentrum, 1986. www.mints.edu www.mintsespanol.com Proyecto 66 PCA study report on creation. Haddon Robinson. La Predicación Bíblica. Miami: UNILIT, 2000. Hugh Ross. Why the Universe is the Way it is. Grand Rapids: Baker Book House, 2008. R.C. Sproul. Essentials of the Christian Faith. Wheaton: Tyndale, 1992. Now That is a Good Question, The Mystery of the Holy Spirit, Essentials of the Christian Faith, Last Days According to Jesus, Early Church History, study guides written by Cornelius Hegeman (www.mints.edu). Geerhardus Vos, Biblical Theolog., Grand Rapids: Eerdmans, 1948. John Wagenveld. Iglecrecimiento Integral. Miami: Logoi FLET, 2000.
SUMMARY OF LESSONS
Lesson 1. Epistemology must be interpreted by Christology (doctrine of Christ) and not in reverse. Man’s auto definition and self propagation, as seen in the theory of human evolution, falls short of what the Bible teaches about creation and salvation. Only the Gospel of Jesus Christ can rescue us from disaster and transform us to be agents of ministry to the needs of man and to the glory of God.
Lesson 2. There is an integral view of epistemology which is based on God’s the revelation of grace: “I receive, therefore I believe and know.” Grace is often spurned, but it cannot be resisted. The Giver is greater than the gift, the receiver and the context. 85
Lesson 3. Epistemology is understood through hermeneutics (principles of interpretation). The integral epistemology of grace begins with God’s grace and continues with his revelation, the Bible, the transformation of the gospel, discipleship, the sanctification of knowledge and the glorification of God. Epistemology without grace becomes an instrument of dominance and intolerance. Jesus was anointed to show grace, “to preach good news to the poor.” Theology and science must be agents of bringing good news to the poor.
Lesson 4. Theology is the study of God. Theology can be studied from biblical, systematic, ministerial, historical and missiological perspectives. All theologies must be based in the clear message of the biblical text. False theology does not conform to God’s will and Word. Jesus overcame the distortions of Satan and rebuked him. Christians are to do likewise. True theology and true science will spread throughout the whole world and meet the needs of those who call out to God for help.
Lesson 5. There is true science and false science. True science is based on reality that God exists, it conforms to God’s revelation, it is defined by multiple evidences, it is carried out in a spirit of grace, freedom and humility and it is used to serve humanity to the glory of God. 86 False science contradicts God’s revealed will, presents claims which cannot be proven or which are substantiated by false evidence, is carried out in a totalitarian spirit and is used to deceive and harm man.
Lesson 6. While it is true that true religion is based on historical fact and paganism on mythology, this does not mean that Christians cannot use different literary genre to communicate truth. It is our responsibility to properly use historical fact and distinguish fact from fiction.
Lesson 7. The ideal of the Christian education is that theology and science belong together. This thesis is challenged by secularists and Christians alike. A workable solution is to use distance education in order to train professionals and scientists in theological studies.
Lesson 8. Every person has an epistemology, a philosophy or doctrine of knowledge. We are all knowers (homo sapiens) and we should know the truth. Yet, we fail and fall short. Only by the gospel of Jesus Christ will knowledge be transformed for the edification of man and the glory of God. The transformation is in holiness (called to be saints) and for service (doulos, slave servant).
Conclusion. Christian epistemology affirms that true science and true theology come from the same divine source, is supported by both general and special revelation, is proven by multiple evidences and when implemented according to the gospel of Jesus Christ, will bring relief for the needy and glorify God.
86 The discussion about science is done in accordance to the hermeneutic circle of God, revelation, Bible, transformation, service and glorifying God as developed in Practical Hermeneutics. 86
ANSWERS TO THE QUESTIONS
LESSON ONE 1. How is God’s level of knowledge different than ours? God is omniscient, all knowing, we are not 2. From where does true faith and knowledge come? From God 3. Why is the author concerned that man’s knowledge is defined by man? Man is sinful and will define himself in a sinful way. 4. On what basis should science submit to the Lord Jesus Christ? All things were created through Christ. He is the Lord of creation. 5. What relationship does the second Adam have to the first Adam? Sin came into the world through the first Adam and salvation through the second Adam. 87
6. Why do you agree or disagree that if substitutionary atonement exists, then human evolution does not. The author argues that the second Adam, the Son of Man, had to be exactly like the first Adam and like us, except for sin, in order to be our substitute on the cross and die in our place. 7. Why is it important that Jesus rose physically from the dead? It is prophesied and so it fulfills God’s Word. Also, God’s work continues from creation, despite the fall, into the new heavens and new earth. 8. What moral implications does the resurrection of Jesus have? If Jesus as the Son of Man resurrects, he says that all men, both good and evil, will resurrect and face judgment. 9. What moral implication does the Day of Judgment have? All people will have to account to God for their idolatry and immorality. 10. Why will both science and theology continue in the afterlife? Because we are not gods, we will forever be learning more about God and his work.
LESSON TWO 1. What is true faith? A belief in God which is part of the work of the Holy Spirit 2. What is true knowledge? Knowledge that conforms to the will and Word of God 3. Explain “I believe, therefore I know.” What is the primary human faculty? Own answer for 3-9 4. Explain “I know, therefore I believe.” What is the primary human faculty? 5. Explain “I will, therefore I believe and know.” What is the primary human faculty? 6. Explain, “I am, therefore I believe and know.” What is the primary human faculty? 7. Explain, “I feel, therefore I believe and know.” What is the primary human faculty? 8. Explain, “I relate, therefore I believe and know.” What is the primary human faculty? 9. Explain, “I receive, therefore I believe and know.” What is the primary human faculty? 10. Do you have any questions about this lesson? Own question
LESSON THREE 1. What is providence? The doctrine on how God created the world and provides for it 2. What is common grace? The non saving grace of God as shown to all men 3. What is special revelation? How God reveals himself to all people 4. What is general revelation? How God reveals himself to all people 5– 9. Choose four arguments for the existence of God that you do not understand? Why are they confusing? Own choice 10. How should God’s grace be shown in the use of science? 88
Science needs to be used to be part of the good news of Jesus Christ that is announced to people. We are to use science to help man and glorify God.
LESSON FOUR 1. What is theology? The study of God and his revelation, being and work 2. What is Biblical theology? The branch of theology that studies theology through the history of redemption of creation, fall, redemption and consummation 3. Mention at least six divisions of systematic theology. Theology, Christology, Anthropology, Soteriology, Ecclesiology, Ethics, Eschatology 4. Mention at least six areas for the study of ministerial theology. Evangelism, preaching, Christian education, pastoral counseling, Church administration, missions 5. Why is historical theology important? Decisions have been made by the church about Biblical doctrine that needs to be studied. 6. Why is missiology, the theology of missions, an important part of our knowledge? Missiology seeks to put Biblical principles into practice and extend them throughout the globe. 7. What characterizes true theology? Conformity to the Word of God 8. What characterizes false theology? False interpretation of the Word of God 9. How do the three temptations expose false theology? The temptations show how Satan falsely uses miracles, political claims and religiosity to try to have people worship him. 10. Do you have a question about this lesson?
LESSON FIVE 1. What is true science? True science interprets reality in conformity to God’s revelation with multiple evidences and in service to the needy. 2. What is false science? False science misinterprets reality, does not conform to God’s revelation, does not provide reliable evidence and it misleads and harms people. 3. Explain. Science exists because God exists. God existed before science. God is all knowing. God reveals knowledge of His work to us. God allows us to discover his truth. 4. How does the study of DNA show that God’s special revelation and general revelation are harmonious? DNA studies confirm that all human beings come from one father and one mother, just as Genesis describes it. 89
5. What is the concept of “multiple witnesses needed to verify the truth” based on? The triune God head bearing witness to each other 6. Why does bad theology and bad science need totalitarianism? Bad science and bad theology cannot compete with truth and in the environment of freedom. 7. What should the altruistic motive of theology and science be according to Luke 4: 18? All Christians, whether they are theologians or scientists, are anointed to announce good news to the poor and needy. 8. What is an example of how bad theology harms people? Give own example. 9. What is an example of how bad science harms people? Give own example. 10. Do you have a question about this lesson?
LESSON SIX 1. What is fact? Fact is a “real, demonstrable existence” that corresponds to God’s revelation. 2. What is fiction? “An event, statement, or occurrence that has been invented or feigned rather than having actually taken place” 3. Does the Bible use figures of speech? Given an example. Yes. Give your own example. 4. If Jesus did not perform the miracles the Gospels say he did, what would have been the reaction of the public? There would have been an outrage and historians would have reported that. 5. What does science become if it is not based on verifiable evidence? Mythological science 6. Does natural law change? Natural law does not change in the created order 7. What synthesis (solution) does the author propose in order to speak about time measurements before the fourth day of creation? Since years are tied to the solar system created on the 4th day, then we could speak of ‘time units” for periods of time prior to formation of the solar system. 8. According to the author, if the universal flood existed what kind of evidence should be found? We could expect to find evidences for global climate change, global geological upheavals as well as fossils of animals who were late for Ark check in. 9. According to the author, what common ground needs to be found between the theologian and the scientist? Conformity to God’s revelation and respect for the mystery (Dt. 29: 29) 10. Do you have any questions about this lesson?
LESSON SEVEN 1. 1 – 5. Give your own response to each of the five objections mentioned in this lesson. Own answers 90
6. What alternative would you propose to current means that the totalitarian government uses to force the teaching of certain views? Own view 7. What is the author’s singular argument for the compatibility of science and theology? Jesus is Lord of all 8. What role can distance education methodology play in expressing the compatibility of the study of science and theology? Own answer 9. Comment on whether or not you agree that secularism is a religion. Own answer 10. Do you have any questions about this lesson?
LESSON EIGHT
1. Write an outline of your epistemological journey (3 pages) 2. Briefly define: anthropology, Christology, creationism, human evolution, epistemology, mythology, pedagogy, philosophy, science and theology. See glossary.