Growth in Understanding Theology

Growth in Understanding Theology The doctrine of the Trinity was one of the teachings that influenced and transformed my theological thought to a greater degree in the course. Although I had always believed the truth of the doctrine that God is triune in that broad sense, learning about the details of the Trinitarian doctrine has encouraged me to go past shallow knowing and into the understanding of what the doctrine actually means. Millard Erickson discussion of the Trinity as the Trinity of Three in Oneness assumed a theologically robust construct that affirmed both the unity of the divine substance and the differentiation of persons (Father, Son and Holy Spirit). This unity and distinction rectified my otherwise tendency to be modalistic where I perceived the three persons of the Trinity as being only different roles played by one person. Erickson focused on perichoresis, or mutual indwelling of the three persons, and found the depth of the relationship of God, which became the basis of the perception of the divine love, mission, and communion. In several practical ways, this doctrinal insight has started closing the gap between theology and discipleship in my life. Trinitarian theology has changed my perception of Christian community. The loving relation and mutual love in the Trinity provides a pattern of relating people with one another through love, unity and self-giving. This makes an ecclesiological and ethical theological implication. The unity of the Godhead is to be reflected in the unity of believers as seen in the passage in John 17: 22: That they may be one as we are one. This viewpoint shapes my relationship with the local church where disparity in talents, functions, and experience can be valued as an embodiment of the divine life. In addition, the Incarnational doctrine was a radically enhancing theological element through which I valued the union of God and man through the person of Jesus Christ. By examining the thought process of the Chalcedonian definition and the hypostatic union I have seen that Christ is not a divine person made to appear human nor a human who had become divine, but that He is God and that he is man; one person, existing in two natures that are not confused or changed or divided or separated. This set right a functional nestorianism which had unconsciously crept into my thoughts, through which I had divided the divine will of Christ and His human experiences. My comprehension of the two nature of Christ allowed me to accept the potential of Christ to redeem, as well as sympathize with human weakness. Theological certainty on the Incarnation also transformed my understanding of suffering, embodiment and vocation by showing me that divine purpose is not pursued without man, but by and through him. The doctrine of the Incarnation anchors the discipline of discipleship in the reality of embodied obedience. Just as Jesus led a fully human life in obedience to the Father, so discipleship must involve full incorporation of faith into the ordinary life of the human being, through work, relationships, suffering, and service. The Incarnation declares that there is nothing in the life of the human that lies outside the domain of divine grace or is an unworthy subject of theological reflection. Finally, theology has become a discipline of worship and change to me rather than an academic exercise. By engaging doctrines like the Trinity and the Incarnation with theological precision, I am drawn into deeper adoration of God’s mystery and majesty.