Christian theologian

Christian theology is the theology of Christian belief and practice. Such study concentrates primarily upon the texts of the Old Testament and of the New Testament, as well as on Christian tradition. Christian theologians use biblical exegesis, rational analysis and argument. Theologians may undertake the study of Christian theology for a variety of reasons, such as in order to:

* help them better understand Christian tenets
* make comparisons between Christianity and other traditions
* defend Christianity against objections and criticism
* facilitate reforms in the Christian church
* assist in the propagation of Christianity
* draw on the resources of the Christian tradition to address some present situation or perceived need
* education in Christian philosophy, especially in Neoplatonic philosophyLouth, Andrew. The Origins of the Christian Mystical Tradition: From Plato to Denys. Oxford: Oxford University Press, 1983.

Christian theology has permeated much of non-ecclesiastical Western culture, especially in pre-modern Europe, although Christianity is a worldwide religion.

Theological spectrum

* Conservative Christianity
* Liberal Christianity
** Progressive Christianity
* Moderate Christianity
* Christian nationalism

Christian traditions

Christian theology varies significantly across the main branches of Christian tradition: Catholic, Orthodox and Protestant. Each of those traditions has its own unique approaches to seminaries and ministerial formation.

Systematic theology

Systematic theology as a discipline of Christian theology formulates an orderly, rational and coherent account of Christian faith and beliefs. Systematic theology draws on the foundational sacred texts of Christianity, while simultaneously investigating the development of Christian doctrine over the course of history, particularly through philosophical evolution. Inherent to a system of theological thought is the development of a method, one which can apply both broadly and particularly. Christian systematic theology will typically explore:

* God ( theology proper)
* The attributes of God
* The Trinity as espoused by trinitarian Christians
* Revelation
* Biblical hermeneutics – the interpretation of Biblical texts
* The creation
* Divine providence
* Theodicy – accounting for a benign God's tolerance of evil
* Philosophy
* Hamartiology – the study of sin
* Christology – the study of the nature and person of Christ
* Pneumatology – the study of the Holy Spirit
* Soteriology – the study of salvation
* Ecclesiology – the study of the Christian church
* Missiology – the study of the Christian message and of missions
* Spirituality and mysticism
* Sacramental theology
* Eschatology – the ultimate destiny of humankind
* Moral theology
* Christian anthropology
* The afterlife

Prolegomena: Scripture as a primary basis of Christian theology

Biblical revelation

Revelation is the revealing or disclosing, or making something obvious through active or passive communication with God, and can originate directly from God or through an agent, such as an angel. A person recognised as having experienced such contact is often called a prophet. Christianity generally considers the Bible as divinely or supernaturally revealed or inspired. Such revelation does not always require the presence of God or an angel. For instance, in the concept which Catholics call interior locution, supernatural revelation can include just an inner voice heard by the recipient.

Thomas Aquinas (1225-1274) first described two types of revelation in Christianity: general revelation and special revelation.

* General revelation occurs through observation of the created order. Such observations can logically lead to important conclusions, such as the existence of God and some of God's attributes. General revelation is also an element of Christian apologetics.
* Certain specifics, such as the Trinity and the Incarnation, as revealed in the teachings of the Scriptures, can not otherwise be deduced except by special revelation.

Biblical inspiration

The Bible contains many passages in which the authors claim divine inspiration for their message or report the effects of such inspiration on others. Besides the direct accounts of written revelation (such as Moses receiving the Ten Commandments inscribed on tablets of stone), the Prophets of the Old Testament frequently claimed that their message was of divine origin by prefacing the revelation using the following phrase: "Thus says the LORD" (for example
1 Kgs 12:22–24;1 Chr 17:3–4; Jer 35:13; Ezek 2:4; Zech 7:9
etc.). The Second Epistle of Peter claims that "no prophecy of Scripture ... was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit" The Second Epistle of Peter also implies that Paul's writings are inspired
2 Pet 3:16
.

Many Christians cite a verse in Paul's letter to Timothy, 2 Timothy 3:16–17, as evidence that "all scripture is given by inspiration of God, and is profitable ..." Here St. Paul is referring to the Old Testament, since the scriptures have been known by Timothy from "infancy" (verse 15). Others offer an alternative reading for the passage; for example, theologian C. H. Dodd suggests that it "is probably to be rendered" as: "Every inspired scripture is also useful..." A similar translation appears in the New English Bible, in the Revised English Bible, and (as a footnoted alternative) in the New Revised Standard Version can be so read. Yet others defend the "traditional" interpretation; Daniel B. Wallace calls the alternative "probably not the best translation."

Some modern English versions of the Bible renders ''theopneustos'' with "God-breathed" ( NIV) or "breathed out by God" (ESV), avoiding the word ''inspiration'', which has the Latin root ''inspīrāre'' - "to blow or breathe into".

Biblical authority

Christianity generally regards the agreed collections of books known as the Bible as authoritative and as written by human authors under the inspiration of the Holy Spirit. Some Christians believe that the Bible is inerrant (totally without error and free from contradiction, including the historical and scientific parts) or infallible (inerrant on issues of faith and practice but not necessarily on matters of history or science).

Some Christians infer that the Bible cannot both refer to itself as being divinely inspired and also be errant or fallible. For if the Bible were divinely inspired, then the source of inspiration being divine, would not be subject to fallibility or error in that which is produced. For them, the doctrines of the divine inspiration, infallibility, and inerrancy, are inseparably tied together. The idea of biblical integrity is a further concept of infallibility, by suggesting that current biblical text is complete and without error, and that the integrity of biblical text has never been corrupted or degraded. Historians note, or claim, that the doctrine of the Bible's infallibility was adopted hundreds of years after the books of the Bible were written.

Biblical canon

The content of the Protestant Old Testament is the same as the Hebrew Bible canon, with changes in the division and order of books, but the Catholic Old Testament contains additional texts, known as the deuterocanonical books. Protestants recognize 39 books in their Old Testament canon, while Roman Catholic and Eastern Christians recognize 46 books as canonical. Both Catholics and Protestants use the same 27-book New Testament canon.

Early Christians used the Septuagint, a Koine Greek translation of the Hebrew scriptures. Christianity subsequently endorsed various additional writings that would become the New Testament. In the 4th century a series of synods, most notably the Synod of Hippo in AD 393, produced a list of texts equal to the 46-book canon of the Old Testament that Catholics use today (and the 27-book canon of the New Testament that all use). A definitive list did not come from any early ecumenical council. Around 400, Jerome produced the Vulgate, a definitive Latin edition of the Bible, the contents of which, at the insistence of the Bishop of Rome, accorded with the decisions of the earlier synods. This process effectively set the New Testament canon, although examples exist of other canonical lists in use after this time.

During the 16th-century Protestant Reformation certain reformers proposed different canonical lists of the Old Testament. The texts which appear in the Septuagint but not in the Jewish canon fell out of favor, and eventually disappeared from Protestant canons. Catholic Bibles classify these texts as deuterocanonical books, whereas Protestant contexts label them as the Apocrypha.

Theology proper: God

In Christianity, God is the creator and preserver of the universe. God is the sole ultimate power in the universe but is distinct from it. The Bible never speaks of God as impersonal. Instead, it refers to him in personal terms– who speaks, sees, hears, acts, and loves. God is understood to have a will and personality and is an all powerful, divine and benevolent being. He is represented in Scripture as being primarily concerned with people and their salvation.

Attributes of God

Classification

Many Reformed theologians distinguish between the ''communicable'' attributes (those that human beings can also have) and the ''incommunicable'' attributes (those which belong to God alone).

Enumeration

Some attributes ascribed to God in Christian theology are:
* Aseity—That "God is so independent that he does not need us." It is based on Acts 17:25, where it says that God "is not served by human hands, as if he needed anything" ( NIV). This is often related to God's ''self-existence'' and his ''self-sufficiency''.
* Eternity—That God exists beyond the temporal realm.
* Graciousness—That God extends His favor and gifts to human beings unconditionally as well as conditionally.
* Holiness—That God is separate from sin and incorruptible. Noting the refrain of "Holy, holy, holy" in Isaiah 6:3 and Revelation 4:8,
*Immanence—That although God is transcendent and holy, He is also accessible and can be dynamically experienced.
* Immutability—That God's essential nature is unchangeable.
*Impassibility—That God does not experience emotion or suffering (a more controversial doctrine, disputed especially by open theism).
* Impeccability—That God is incapable of error ( sin).
* Incorporeality—That God is without physical composition. A related concept is the ''spirituality'' of God, which is derived from Jesus' statement in John 4:24, "God is spirit."
*Love—That God is care and compassion. 1 John 4:16 says "God is love."
* Mission—That God is the supreme liberator. While the Mission of God is not traditionally included in this list, David Bosch has argued that " mission is not primarily an activity of the church, but an attribute of God."
* Omnibenevolence—That God is omnibenevolent. Omnibenevolence of God refers to him being "all good".
* Omnipotence—That God is supremely or all-powerful.
* Omnipresence—That God is the supreme being, existing everywhere and at all times; the all-perceiving or all-conceiving foundation of reality.
*Omniscience—That God is supremely or all-knowing.
*Oneness—That God is without peer, also that every divine attribute is instantiated in its entirety (the qualitative infinity of God). See also Monotheism and Divine simplicity.
*Providence—That God watches over His creation with interest and dedication. While the Providence of God usually refers to his activity in the world, it also implies his care for the universe, and is thus an attribute. A distinction is usually made between "general providence" which refers to God's continuous upholding the existence and natural order of the universe, and "special providence" which refers to God's extraordinary intervention in the life of people. See also Sovereignty.
* Righteousness—That God is the greatest or only measure of human conduct. The righteousness of God may refer to his holiness, to his justice, or to his saving activity through Christ.
*Transcendence—That God exists beyond the natural realm of physical laws and thus is not bound by them; He is also wholly Other and incomprehensible apart from general or special self-revelation.
* Triune—The Christian God is understood (by trinitarian Christians) to be a "threeness" of Father, Son, and Holy Spirit that is fully consistent with His "oneness"; a single infinite being who is both within and beyond nature. Because the persons of the Trinity represent a personal relation even on the level of God to Himself, He is personal both in His relation toward us and in His relation toward Himself.
* Veracity—That God is the Truth all human beings strive for; He is also impeccably honest. Titus 1:2 refers to "God, who does not lie."
*Wisdom—That God fully comprehends human nature and the world, and will see His will accomplished in heaven and on earth. Romans 16:27 speaks about the "only wise God".

Monotheism

Some Christians believe that the God worshiped by the Hebrew people of the pre-Christian era had always revealed himself as he did through Jesus; but that this was never obvious until Jesus was born (see John 1). Also, though the Angel of the Lord spoke to the Patriarchs, revealing God to them, some believe it has always been only through the Spirit of God granting them understanding, that men have been able to perceive later that God himself had visited them.

This belief gradually developed into the modern formulation of the Trinity, which is the doctrine that God is a single entity (Yahweh), but that there is a trinity in God's single being, the meaning of which has always been debated. This mysterious "Trinity" has been described as hypostases in the Greek language ( subsistences in Latin), and "persons" in English. Nonetheless, Christians stress that they only believe in one God.

Most Christian churches teach the Trinity, as opposed to Unitarian monotheistic beliefs. Historically, most Christian churches have taught that the nature of God is a mystery, something that must be revealed by special revelation rather than deduced through general revelation.

Christian orthodox traditions (Catholic, Eastern Orthodox, and Protestant) follow this idea, which was codified in 381 and reached its full development through the work of the Cappadocian Fathers. They consider God to be a triune entity, called the Trinity, comprising the three "Persons"; God the Father, God the Son, and God the Holy Spirit, described as being "of the same substance" (). The true nature of an infinite God, however, is commonly described as beyond definition, and the word 'person' is an imperfect expression of the idea.

Some critics contend that because of the adoption of a tripartite conception of deity, Christianity is a form of tritheism or polytheism. This concept dates from Arian teachings which claimed that Jesus, having appeared later in the Bible than his Father, had to be a secondary, lesser, and therefore distinct god. For Jews and Muslims, the idea of God as a trinity is heretical– it is considered akin to polytheism. Christians overwhelmingly assert that monotheism is central to the Christian faith, as the very Nicene Creed (among others) which gives the orthodox Christian definition of the Trinity does begin with: "I believe in one God".

In the 3rd century, Tertullian claimed that God exists as the Father, the Son, and the Holy Spirit—the three personae of one and the same substance.''Critical Terms for Religious Studies.'' Chicago: The University of Chicago Press, 1998. ''Credo Reference''. 27 July 2009 To trinitarian Christians God the Father is not at all a separate god from God the Son (of whom Jesus is the incarnation) and the Holy Spirit, the other '' hypostases'' (Persons) of the Christian Godhead. According to the Nicene Creed, the Son (Jesus Christ) is "eternally begotten of the Father", indicating that their divine Father-Son relationship is not tied to an event within time or human history.

In Christianity, the doctrine of the Trinity states that God is one being who exists, simultaneously and eternally, as a mutual indwelling of three Persons: the Father, the Son (incarnate as Jesus), and the Holy Spirit (or Holy Ghost). Since earliest Christianity, one's salvation has been very closely related to the concept of a triune God, although the Trinitarian doctrine was not formalized until the 4th century. At that time, the Emperor Constantine convoked the First Council of Nicaea, to which all bishops of the empire were invited to attend. Pope Sylvester I did not attend but sent his legate. The council, among other things, decreed the original Nicene Creed.

Trinity

For most Christians, beliefs about God are enshrined in the doctrine of Trinitarianism, which holds that the three persons of God together form a single God. The Trinitarian view emphasizes that God has a will and that God the Son has two wills, divine and human, though these are never in conflict (see Hypostatic union). However, this point is disputed by Oriental Orthodox Christians, who hold that ''God the Son'' has only one will of unified divinity and humanity (see Miaphysitism).

The Christian doctrine of the Trinity teaches the unity of Father, Son, and Holy Spirit as three persons in one Godhead.Encyclopædia Britannica: Purgatory in world religions:
"The idea of purification or temporary punishment after death has ancient roots and is well-attested in early Christian literature. The conception of purgatory as a geographically situated place is largely the achievement of medieval Christian piety and imagination." The doctrine states that God is the Triune God, existing as three ''persons'', or in the Greek '' hypostases'', but one being. Personhood in the Trinity does not match the common Western understanding of "person" as used in the English language—it does not imply an "individual, self-actualized center of free will and conscious activity." To the ancients, personhood "was in some sense individual, but always in community as well." Each ''person'' is understood as having the one identical essence or nature, not merely similar natures. Since the beginning of the 3rd century the doctrine of the Trinity has been stated as "the one God exists in three Persons and one substance, Father, Son, and Holy Spirit."

Trinitarianism, belief in the Trinity, is a mark of Catholicism, Eastern and Oriental Orthodoxy as well as other prominent Christian sects arising from the Protestant Reformation, such as Anglicanism, Methodism, Lutheranism, Baptist, and Presbyterianism. ''The Oxford Dictionary of the Christian Church'' describes the Trinity as "the central dogma of Christian theology". This doctrine contrasts with Nontrinitarian positions which include Unitarianism, Oneness and Modalism. A small minority of Christians hold non-trinitarian views, largely coming under the heading of Unitarianism.

Most, if not all, Christians believe that God is spirit, an uncreated, omnipotent, and eternal being, the creator and sustainer of all things, who works the redemption of the world through his Son, Jesus Christ. With this background, belief in the divinity of Christ and the Holy Spirit is expressed as the doctrine of the Trinity, which describes the single divine ''ousia'' (substance) existing as three distinct and inseparable ''hypostases'' (persons): the Father, the Son (Jesus Christ the Logos), and the Holy Spirit.

The Trinitarian doctrine is considered by most Christians to be a core tenet of their faith. Nontrinitarians typically hold that God, the Father, is supreme; that Jesus, although still divine Lord and Savior, is the Son of God; and that the Holy Spirit is a phenomenon akin to God's will on Earth. The holy three are separate, yet the Son and the Holy Spirit are still seen as originating from God the Father.

The New Testament does not have the term "Trinity" and nowhere discusses the Trinity as such. Some emphasize, however, that the New Testament does repeatedly speak of the Father, the Son, and the Holy Spirit to "compel a trinitarian understanding of God." The doctrine developed from the biblical language used in New Testament passages such as the baptismal formula in and by the end of the 4th century it was widely held in its present form.

God the Father

In many monotheist religions, God is addressed as the father, in part because of his active interest in human affairs, in the way that a father would take an interest in his children who are dependent on him and as a father, he will respond to humanity, his children, acting in their best interests. In Christianity, God is called "Father" in a more literal sense, besides being the creator and nurturer of creation, and the provider for his children. The Father is said to be in unique relationship with his only begotten (''monogenes'') son, Jesus Christ, which implies an exclusive and intimate familiarity: "No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him."

In Christianity, God the Father's relationship with humanity is as a father to children—in a previously unheard-of sense—and not just as the creator and nurturer of creation, and the provider for his children, his people. Thus, humans, in general, are sometimes called ''children of God''. To Christians, God the Father's relationship with humanity is that of Creator and created beings, and in that respect he is the father of all. The New Testament says, in this sense, that the very idea of family, wherever it appears, derives its name from God the Father, and thus God himself is the model of the family.

However, there is a deeper "legal" sense in which Christians believe that they are made participants in the special relationship of Father and Son, through Jesus Christ as his spiritual bride. Christians call themselves ''adopted'' children of God.

In the New Testament, God the Father has a special role in his relationship with the person of the Son, where Jesus is believed to be his Son and his heir.. According to the Nicene Creed, the Son (Jesus Christ) is "eternally begotten of the Father", indicating that their divine Father-Son relationship is not tied to an event within time or human history. ''See'' Christology. The Bible refers to Christ, called " The Word" as present at the beginning of God's creation., not a creation himself, but equal in the personhood of the Trinity.

In Eastern Orthodox theology, God the Father is the "principium" (''beginning''), the "source" or "origin" of both the Son and the Holy Spirit, which gives intuitive emphasis to the threeness of persons; by comparison, Western theology explains the "origin" of all three ''hypostases'' or persons as being in the divine nature, which gives intuitive emphasis to the oneness of God's being.

Christology and Christ

Christology is the field of study within Christian theology which is primarily concerned with the nature, person, and works of Jesus Christ, held by Christians to be the Son of God. Christology is concerned with the meeting of the human ( Son of Man) and divine (God the Son or Word of God) in the person of Jesus.

Primary considerations include the Incarnation, the relationship of Jesus' nature and person with the nature and person of God, and the salvific work of Jesus. As such, Christology is generally less concerned with the details of Jesus' life (what he did) or teaching than with who or what he is. There have been and are various perspectives by those who claim to be his followers since the church began after his ascension. The controversies ultimately focused on whether and how a human nature and a divine nature can co-exist in one person. The study of the inter-relationship of these two natures is one of the preoccupations of the majority tradition.

Teachings about Jesus and testimonies about what he accomplished during his three-year public ministry are found throughout the New Testament. Core biblical teachings about the person of Jesus Christ may be summarized that Jesus Christ was and forever is fully God (divine) and fully human in one sinless person at the same time, and that through the death and resurrection of Jesus, sinful humans can be reconciled to God and thereby are offered salvation and the promise of eternal life via his New Covenant. While there have been theological disputes over the nature of Jesus, Christians believe that Jesus is God incarnate and " true God and true man" (or both fully divine and fully human). Jesus, having become fully human in all respects, suffered the pains and temptations of a mortal man, yet he did not sin. As fully God, he defeated death and rose to life again. Scripture asserts that Jesus was conceived, by the Holy Spirit, and born of his virgin mother Mary without a human father. The biblical accounts of Jesus' ministry include miracles, preaching, teaching, healing, Death, and resurrection. The apostle Peter, in what has become a famous proclamation of faith among Christians since the 1st century, said, "You are the Christ, the Son of the living God." Most Christians now wait for the Second Coming of Christ when they believe he will fulfill the remaining Messianic prophecies.

Christ

Christ is the English term for the Greek (''Khristós'') meaning " the anointed one". It is a translation of the Hebrew (''Māšîaḥ''), usually transliterated into English as ''Messiah''. The word is often misunderstood to be the surname of Jesus due to the numerous mentions of ''Jesus Christ'' in the Christian Bible. The word is in fact used as a title, hence its common reciprocal use ''Christ Jesus'', meaning Jesus the Anointed One or Jesus the Messiah. Followers of Jesus became known as Christians because they believed that Jesus was the Christ, or Messiah, prophesied about in the Old Testament, or Tanakh_1:1._"our_God_and_Savior_Jesus_Christ"
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* Romans 9:5. "Christ, who is God over all"
*Titus 2:13. "our great God and Savior, Jesus Christ"
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