LIBERTY UNIVERSITY

THEOLOGICAL POSITION PAPER

A RESEARCH PAPER SUBMITTED TO DR. MARY E. LOWE

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

RLGN 489 – MINISTRY PRAXIS CAPSTONE

LIBERTY UNIVERSITY

BY

JEFF GEISSLER

LYNCHBURG, VIRGINIA

METAPHYSICS

Metaphysics proper

Metaphysics deals with the nature of reality and being. The metaphysical

assumptions of this theological position paper are that the material world exists

and it can be perceived through our senses and reason. Additionally, there are

other realms of existence, such as the sub atomic and the spiritual realm that exist,

but are not readily perceived in the material world. This paper assumes the

existence of God and a spiritual reality described by scripture. Additional

metaphysical ideas will be defined within their appropriate theological categories

below.

Theology proper

God is eternal and the uncaused cause of everything that exists, nothing

exists apart from God. God, being truly eternal, exists timelessly without

beginning or end. God is a personal, relational, creative, and intelligent being.

God is omnipotent in that he is able to do anything that is congruent with his

character. God is omniscient in that he knows all that can be known. God is holy,

in that he is supreme, whole, unique, perfect, and separate from all of creation. All

that God is and does is by its very nature good and pure. God is loving, everything

that he does is motivated by his faithful love, which is demonstrated by his

benevolence, grace, mercy, and personal revelation. 1 (Dt. 32:4, 33:27; Ps. 139:7-

1 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 416-419, 435-436,455. And, Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine, (Leicester, England: Inter-Varsity Press, 1994), 149-151, 167-181. And, Charles Caldwell Ryrie, Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth (Chicago, IL: Moody Publishers, 1999), 27,39-49.

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12; 2 Sam. 22:31; Jer. 17:9; Mt. 5:48; Acts 15:18; Heb. 4:12-13; 1 Jn. 1:5-7, 4:8,

16; Rev. 1:8, 19:6)

There is only one God who eternally exists in three distinct persons: the

Father, the Son, and the Holy Spirit. All three members of the Godhead are one in

substance but distinct in personalities. All three members of the Godhead have

different roles within the Godhead, but remain co-equal.2 (Gen. 1:1-2; Mt. 6:9-10,

22:41-46; Lk. 23:46; Jn. 1:1-9,7:17, 11:35, 14:26, 16:1317:1; Rom. 8:2; Eph.

4:30; Col. 2:9; Heb. 1:5, 9:14; Rev 1:17)

Hamartiology

All the commandments of God can be boiled down to essentially loving

God entirely above all else, and loving others on par with oneself. Any deviation

from this principle should be considered sin. Sin, therefore, is rebellion against

the good and perfect will of God. Sin can either be one of commission or

omission. The sin of commission is doing what God does not want one to do. The

sin of omission is failing to do what God wants one to do. 3 (Ex. 20:3-17; Prv.

24:10-12; Is. 29:13; Mt. 22:37-40; Rom. 3:23, 12:1-2; Heb. 4:12)

2 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 547-549. And, Charles Caldwell Ryrie, Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth (Chicago, IL: Moody Publishers, 1999), 58-62.3 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 756-760. And, Charles Caldwell Ryrie, Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth (Chicago, IL: Moody Publishers, 1999), 239-256.

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Sin can also be an attitude of the heart, such as pride or hate or lust or

greed, which can manifest in sinful actions as well. Both the attitude of the heart

and a person’s actions can be equally sinful in God’s sight. (Gen. 6:5; Prv.15:11,

21:2; Is. 14:13, 29:13; Heb. 4:12)

Finally, sin has permeated the entire creation due the fall of mankind who

are God designated stewards of his creation. Everything, therefore, has fallen into

depravity with a desperate need of redemption. (Gen. 1:26-31, 3:16-19, 6:5-7;

Rom. 1:18-32, 3:9-26, 5:18; 8:18-22; Rev. 9:20-21)

Anthropology

Unlike the rest of creation, human beings are created in the image of God.

This means that every human being has a soul which possesses a free will. Every

human has intrinsic worth, dignity, and moral status along with the unique

spiritual capacity to relate with their Creator. (Gen. 1:26-27, 2:7, 9:6)

The purpose for mankind is threefold. First, to ultimately glorify God by

relating rightly with him. Second, to rightly relate with each other and the rest of

creation. Thirdly, to grow into maturity which is in the likeness of the Son of God.

(Ps. 86:9; Is. 60:21; Mt. 22:37-40; Rom. 8:20-21, 29, 11:36; 1 Cor. 6:20; Col.

3:10; Rev. 4:11) 4

Every human soul possesses a free will, by which he or she is held morally

accountable. Human will is not completely self-determined, however, in that the

sovereign will of God cannot be thwarted by human will. Due to the fall of Adam

and Eve, mankind has inherited a sin nature. This sinful nature essentially perverts

4 See also Westminster confession, http://www.reformed.org/documents/westminster_conf_of_faith.html.

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human Free Will with a bend towards sin. 5 (Gen. 2:9, 15-17, 6:5; Rom.1:18-32,

2:5-16, 3:9-12)

Since humanity was created for community, both with their Creator and

each other, God has therefore instituted marriage to be ideally between man and

woman in a covenant relationship. (Gen. 2:18-25)

Soteriology

The Gospel is message that the Son of God has come into the world,

conquered sin and death, and provides all who pledge their allegiance to him the

forgiveness of sin, empowerment for maturity in love, and the hope-filled promise

of everlasting life with him. (Mt. 28:16-20; Luke 24:46-49; Rom. 1:16-8:39, 12:1-

2; 1 Cor. 15:3-4; Eph. 4:1-16; Col. 1:15-23, 2:9-15, 3:1-11)

God, by his grace, has elected to reveal himself to certain persons and

people groups for their salvation. Salvation is therefore an act of God’s grace and

received by the faith of individuals. God has consistently throughout the history

of mankind saved people by grace through faith.6 (Gen. 4, 12; Ex 4; Eph. 2:8-9;

Col. 3:12; 1 Pt. 1:1-5, 20-21; 2 Pt. 1:10-11)

Salvation consists of three aspects: justification, sanctification, and a final

glorification. In the work of justification, an individual is legally forgiven of sin

through the substitutionary atonement work of Jesus Christ. In the work of

sanctification, a person is set apart by God for the purposes of maturing into

Christ’s likeness. In the work of glorification, a person, either through the 5 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 721-728. And, Charles Caldwell Ryrie, Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth (Chicago, IL: Moody Publishers, 1999), 217-220, 235.6 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 813-820, 842-850, 923-930. And, Charles Caldwell Ryrie, Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth (Chicago, IL: Moody Publishers, 1999), 358-372, 387.

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resurrection or the rapture of believers, is saved from the judgment of God against

the wicked to experience a new heavenly existence in the everlasting presence of

God. (1 Cor. 15:42-54; Col. 3:10; 1 Th. 4:13-18; Heb. 7:26; Rev. 20:5-6, 15)

Eschatology

God has appointed a future time upon the coming of our Lord Jesus Christ

the judgment against all wickedness committed throughout the ages. All of the

dead will be resurrected, and the believers who alive upon the coming of Jesus

Christ will be raptured into his presence. God will then judge every individual

with justice. Every believer, by God’s grace, in Jesus Christ is promised a

salvation because of their forgiveness of sin through faith. (1 Cor. 15:42-54; 1 Th.

4:13-18; 1 Pt. 1:17; Rev. 20:5-6, 15)

Prior to the coming of Jesus Christ, there will be a time of great tribulation

upon the world and a great persecution of believers. Those who are faithful to

Jesus Christ during this time, will reign with him during the millennium. After

Christ’s millennial reign, there will be a new heaven and earth in which all

believers will live in constant fellowship with God. All those whom have not

believed in Jesus Christ or whom God rightly judges as unfit for his kingdom will

be doomed in the everlasting torment of separation from God and all his goodness

(Hell). 7 (Mt. 13:42-50, 24:1-31; Rev. 7:14, 20:7-15, 21:3-4)

Creation

The purpose of creation is to declare the greatness of God. He created the

universe from nothing by merely speaking all things into existence (Ex Nihilo).

7 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 1413-1420, 1450-1470.

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He established order to his creation and holds it together by the power of his will.8

(Ps. 19:1-6; Rom. 4:17; Col. 1:16-17; Heb. 11:3)

In regards to the age of the universe and humanity, the biblical record is

silent in scientific terms. In order to adhere to a consistent historical grammatical

hermeneutic, the Genesis account cannot be read with a 20th century western

understanding. While the days should be understood in literal terms as 24 hour

solar days, there are certain modern presuppositions that must be dispensed with

in order to avoid an anachronistic reading of the account. Genesis must be

interpreted through the lens of an Ancient Near Eastern cosmology and

worldview. This implies that the creation account was never intended by Moses to

offer a scientific or material explanation for God’s activities in creation, i.e. how

the universe and its materials were made and when. Rather, it records God

bringing order out of chaos and thereby establishing his reign over creation. It is

the contention of the author that Moses composed the creation account as a

polemic against the polytheistic theologies of his day, never intending to

communicate a material creation or timeline. So, the earth age remains a mystery,

one which God has not clearly revealed by his word and of which the Genesis

account never seeks to explain.9 (Gen. 1:1-27, 2:1-3)

EPISTEMOLOGY

Epistemology proper

Epistemology deals with knowledge and understanding truth. Truth can be

understood as that which corresponds with reality. Humans can know some truths 8 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 615-628. 9 John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009), 8-53.

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through perception, revelation, and reason with certainty. It is important,

however, to maintain a theological humility.10 Of those truths that God has clearly

revealed, one can be reasonably certain. There are, however, other hidden things

which only God truly knows and understands and may or may not be fully

revealed to humanity in the fullness of time. It is therefore the position of this

paper to strike a humble and healthy balance between unwarranted dogmatism

and unreasonable doubt in its epistemology.11 (Dt. 29:29; Ecc. 3:11)

Bibliology

God has chosen to reveal himself in different ways. First, God has

revealed himself through his creation. Second, God has revealed himself through

angelic and human agency (prophets). Third, God has revealed himself through

his Son Jesus Christ. (Jn. 1:14, 16-18; Rom. 1:18-20; Ps. 19:1-6; 1 Pt. 1:10-12,

20; 2 Pt. 1:20-21; Heb. 1:1-2)

God has revealed himself through the nature of his creation in a general

way that is perceivable to mankind. The order of creation testifies about

omnipotence and omniscience of its Creator. The aesthetic beauty experienced in

creation testifies about the splendor and creativity of its Creator. The moral

compass of humanity testifies about the Creator as a moral law giver. The

goodness in life and love experienced in human relationships testifies about the

love and relational aspects of the Creator. 12

10 Russell Minick, Teaching on biblical theology at the Grove Fellowship.11 PaulR.Shockley, HowToResistUnnecessaryDogmatismAndUnhealthyDoubt: Understandingone’sfinitudeinrelationtotheGodoftheBible:, prshockley.org, Introduction to Theological Method, http://prshockley.org/introduction_to_theological_method. Accessed July 17, 2016.12 Ryrie, 31-33.

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God has revealed himself through his messengers; his angels and prophets.

This special revelation has been preserved in scripture. The canon of scripture, the

Old and New Testament, consists of sixty six books that were inspired by the

Holy Spirit who worked with human authors and their language, culture, and

personalities. The original autograph of scripture is authoritative and inerrant.

Most translations that are faithful to the text provide sufficient information to

reveal God’s instruction for his people to grow in faith and perceive the mind of

Christ for live and godliness. The Holy Spirit works in the heart and mind of the

believer to illuminate the inspired word and make it applicable for life.13 (Dt.

9:10, 18:18; Isa. 59:21; Zech. 7:12; John 14:15-27; 2 Tim. 3:16; 2 Pt. 1:20-21; 1

Jn. 2:20; Rev. 1:1-2, 22:6)

Scripture, as any other piece of literature, is best understood in its

historical grammatical context. So, the proper hermeneutic is seeking the mind of

the author as well as the intended audience. It must be admitted that due to

antiquity of the scripture, some of the cultural and historical context cannot be

fully understood by the modern day reader, so there is a possibility of missing the

full meaning of the text or original intention of the author.

Christology

Jesus Christ is the eternal Son of God. He is the incarnational revelation of

God to mankind. He has always existed as God, but emptied himself to take on a

human nature in his role as Messiah. Jesus is both fully God and fully human

simultaneously. During his ministry as Messiah, however, Jesus temporarily

emptied himself of some of his divine privileges. He voluntarily limited his

13 Geisler, 176.

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omniscience and omnipotence during his earthly ministry. In that way, he was

able to exercise his role as a true and humble servant, suffering a humiliating

death by crucifixion. Jesus, after his resurrection, is now exalted to his former

glory, with full divine privileges within his Trinitarian role.14 (Ps. 2; Is. 9:6, 53:4-

7; Jn. 1:1-17; Ph. 2:5-11; Heb. 1:1-2, 7:1-10:18)

Jesus Christ was a historical Palestinian Jew who was born of a virgin,

Mary, miraculously by the power of the Holy Spirit. During his earthly ministry

he lived a sinless life and fulfilled the Messianic prophecies concerning his

miracles, suffering, death, and resurrection. He exhibited a perfect role model for

mankind in his perfect obedience, wisdom, love, and humility. 15 (Dt. 18:18; Is.

53:4-8, 61:1-2; Lk. 2:52; 1 Pt. 2:21; Heb. 2:5-18)

Jesus Christ made atonement for all of humanity through his sacrifice on

the cross. He now lives eternally making intercession for humanity to the Father.

Jesus Christ will return again at the appointed time, to fulfil the remaining

prophecies concerning the judgment of the wicked, the raising of the dead, and a

new glorious era of God’s everlasting reign over a new heaven and earth.16 (Jn.

3:16, 4:42; Rom. 3:25; 2 Cor. 5:14-15; 2 Pt. 3:9; Heb. 9:15; 1 Jn. 2:2, 4:10; Jude

24)

14 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 1497-1499. And, Charles Caldwell Ryrie, Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth (Chicago, IL: Moody Publishers, 1999), 273-308.15 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 1500-1504.16 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 923-953. And, Charles Caldwell Ryrie, Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth (Chicago, IL: Moody Publishers, 1999), 367.

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AXIOLOGY

Axiology proper

Axiology deals with the concept of value, particularly with ethics and

aesthetics. It is the position of this paper, that the ideas of virtue and good are not

relative terms, but can be measured and expressed objectively. God has defined

what is good and beautiful and valuable. He has given humanity, being in his

image, the capacity to discern such things through reason and intuition. Therefore,

the theology presented in this section covers the beauty and power of God

expresses in the world.

Pneumatology

The Holy Spirit is the third divine person of the trinity, who is the eternal

spirit who proceeds from God the Father and God the Son. The Holy Spirit’s role

in the trinity is performing work within his creation. The Holy Spirit participated

in the creation, he directed and inspired the biblical prophets, and is God’s

presence that dwells in the believer. The Holy Spirit is given to those who believe

in Jesus Christ, and performs the work of regeneration in their hearts. The Holy

Spirit provides gifts to the church through empowering believers. The Holy Spirit

guarantees the salvation for believers as well.17 (Gen. 1:2; Ps. 104:30, 139:7; Isa.

63:10-11; Jn.14-16; Ac. 5:3-4; Rom. 8; Gal. 5:22-23; Eph. 4; 1 Cor. 3:16, 12:1-

31, 14:1-25; 2 Tim. 3:16-17; Heb. 9:14; 2 Pt. 1:20-21)

It is the view of the author that none of the gifts of the Holy Spirit have

ceased from operation, nor are necessarily limited to the Apostolic age. It must be

17 Norman L. Geisler, Systematic Theology: In One Volume, condensed. ed. (Minneapolis, Minn.: Bethany House, ©2011), 1553-1554. And, Charles Caldwell Ryrie, Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth (Chicago, IL: Moody Publishers, 1999), 395-416.

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emphasized, however, that this is an open but cautious viewpoint, since authentic

manifestations of charismatics have been limited through much of church history.

The gifts of the Holy Spirit must be operated properly and biblically, which does

not seem to be the norm among most modern charismatic traditions.18 (Mk. 16:15-

18; Eph. 4; 1 Cor. 12:1-31, 14:1-25)

Ecclesiology

The Church is a universal body of believers in Jesus Christ. It consists of

many local bodies of believers, but is united spiritually in Jesus Christ. Its purpose

is to glorify God by bearing witness of Jesus Christ to the world. The church is

said to be the body of Christ, meaning that it is the physical expression of Jesus in

the world. Jesus Christ is the head of the church, being the ultimate authority for

its direction. The Holy Spirit and the scriptures are given to the church to guide its

operations, and as the source for truth and power. (1 Cor. 12:12-27; Eph. 3:6,

4:12; Col. 3:15)

The local church has many expressions within different cultures and

societies. The preference of the author for the organization of a local church is

congregationally led, which seems to be align culturally in a democratic society

and biblically with the autonomous community model in the New Testament.

There are, however, other legitimate forms of church organization that can be

expressed in different cultures globally. (Act. 10:34-35, 15:28-29; Rom. 10:12;

Gal. 3:28-29; Eph. 4:17-5:33)

18 Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England: Inter-Varsity Press, 1994), 1053-1070.

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A local church should have a least one teaching pastor, ordained by God

and confirmed by the congregation. The church is a biblical community, so its

priorities should be first worshipping God and second, serving each other. The

church benefits when all of its members are involved with serving each other

using their spiritual gifts with the appropriate attitude of humility and love. (Jn.

13:34-35; 1 Cor. 12:1-14:26; Rom. 12:10-16; Tit. 3:1-7; 1 Pt. 4:8-10; Jas. 5:16)

While there many different forms of worship, the local congregation

should gather regularly to worship God in a culturally appropriate way. It must

prioritize prayer and the study of scripture in order to effectual and spiritually

alive. It must also minister to its community through service and evangelism.

(Act. 2:42-47, 6:3-4; 1 Cor. 14:26; Heb. 10:24-25)

There are two ordinances that a local church should practice regularly.

First, the ordinance of baptism in water should be used as a confession of faith for

a new believer. This ordinance usually certifies membership to the local church.

Second, the ordinance of communion that should be practiced regularly by

members of the church. This ordinance is designed to commemorate the new

covenant, by remembering the bread and wine during the last supper. (Lk. 22:17-

20; 1 Cor. 11:17-26)

Ethics

Christian ethics are typically based upon biblical principles and

commandments. So, a biblical ethic, first, should be deontological. It should make

ethical decision based on the laws of God expressed in his word. Additionally,

since society changes rapidly, principles derived from the laws of God should be

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applied with a deontological ethic as well. (Ex 20:3-17, 23:1-9; Mt. 5:17-20,

22:34-40; Acts 15:28-29)

Christian ethics are also based on virtues expressed in scripture. For this

reason, Christian ethics can also be based on the virtue or character of a person.

Many times it is what an act does to a person that makes it good or bad. In other

words, there may not be a principle or law for everything one encounters in life,

but one can make ethical decisions based on one’s virtue in that case. (Jos. 24:14;

Ps. 1:1-3; Prov. 3:1-6; Mt. 6:21, 15:18-19)

EDUCATIONAL MINISTRY

Educational Assumptions

God, through his revelation, chooses to educate humanity. He has revealed

much about himself and humanity’s role in his universe. It is the assumption of

this paper that most people are capable of learning. It is the position of this paper

that education changes people’s beliefs and values. People’s beliefs and values

determine much of their behavior. So, education is a vital part of ministry.19 (Ex.

4:12; Lev. 10:11; Dt. 11:19, 29:29; Jos.1:7-8; Jer. 9:24; Prov. 1:2-7; Mt. 28:18-20;

Jn.14:26; Act. 2:42; Rom. 12:1-2; 2 Tim. 2:1-2)

Role of Preaching for education

In is incumbent upon the teaching pastor or preacher to educate the

congregation in their understanding of scripture and how to apply it to everyday

life. Since, as mentioned earlier, the Bible is a book with foreign ancient cultures,

it is vital for the expositor to educate the congregation on biblical backgrounds

19 Octavio J. Esqueda in The Teaching Ministry of the Church, 2nd ed., ed. William R. Yount (Nashville, TN: B&H Academic, 2008), Chapter 3.

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that lead to better interpretation or understanding. It is also vital for the teaching

pastor or preacher to help maintain the orthodoxy of the congregation by teaching

good doctrine that is based on solid exegesis of scripture and confirmed by early

Christian creeds. (Eph. 4:11-14; 1 Tim. 3:1-7; 2 Tim. 2:15, 22-26, 3:14-17; 2 Pt.

2:1-3; 1 Jn. 2:20-23, 4:1-3; 2 Jn. 1:7-11; Jude 1:17-21)

Spiritual Formation of believer

The spiritual formation of believers is the primary responsibility of the

local church. The mature believers are commanded to teach / mentor less mature

believers. This process can be organic and also intentional. There is a role for the

Holy Spirit to play in leading people into spiritual maturity, but there is also an

organizational and education role as well. The church needs to provide Christian

education to help believers grow in maturity. This can be in the form of small

group studies or Bible studies for example. (Mt. 28:18-20; Act. 2:24, 18:26; 2

Tim. 2:1-2; Heb. 5:12, 10:24-25)

Nature of Teacher

The Holy Spirit is the primary teacher in the church. He has equipped

some and not all members with the gift of teaching. A teacher should be

spiritually gifted and biblically educated. Additionally, the teacher should be

spiritually mature with spiritual fruitfulness in their lives. The teacher should also

be accountable, either to the teaching pastor or the church elders. (Jn.14:26; 1

Cor. 11:4-11, 27-30; Eph. 4:11-14; 1 Tim. 3:8-; 2 Tim. 2:24; Tit. 1:9)

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Nature of Student

The Holy Spirit is the primary teacher, and therefore works in the heart

and mind of the student. The student is responsible for obeying the leading of the

Holy Spirit. The student should be first and foremost, teachable. So, an attitude of

humility is essential. The student should be diligent in performing the work to be

educated and integration new knowledge into his or her life. (Jn.14:26; 1 Jn. 2:20,

27)

LEADERSHIP MINISTRY

Personal Character of a leader

It is vital for a leader to possess maturity, humility, and integrity. A leader

bears much responsibility, so when his or her character fails, it as wider

consequences. A leader should be honest. A leader should be emotionally and

spiritually mature. A leader must be humble and receptive to other ideas and

criticism. A leader must not think too highly of him or herself. A leader must be

knowledgeable and spiritually gifted for leadership. (Ex. 18:18-23; Num. 12:3;

Ps. 51:17; Mt. 20:25-28; Act. 6:3-4; 1 Tim. 3:1-13; 1 Pt. 5:1-3)

Servant Leadership

According to Christ’s example, a leader should most of all be a servant.

This requires the leader to consider others before him or herself. This requires

humility and most of all love. A leader must lead out of love. It is the guiding

principle of scripture, love is supreme. (Mt. 20:25-28; 1 Cor. 12:28, 13:1-7; 1 Jn.

3:16-18; 1 Pt. 5:1-7)

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Bibliography

Geisler, Norman L. Systematic Theology: In One Volume. condensed. ed. Minneapolis, Minn.: Bethany House, ©2011.

Grudem, Wayne A. Systematic Theology: An Introduction to Biblical Doctrine. Leicester, England: Inter-Varsity Press, 1994.

Minick, Russell, teaching on biblical theology at the Grove Fellowship

Ryrie, Charles Caldwell. Basic Theology: a Popular Systemic Guide to Understanding Biblical Truth. Chicago, IL: Moody Publishers, 1999.

Shockley, Paul R. HowToResistUnnecessaryDogmatismAndUnhealthyDoubt: Understandingone’sfinitudeinrelationtotheGodoftheBible:, prshockley.org, Introduction to Theological Method, http://prshockley.org/introduction_to_theological_method. Accessed July 17, 2016.

Walton, John H. The Lost World of Genesis One: Ancient Cosmology and the Origins Debate. Downers Grove, IL: IVP Academic, 2009.

Yount, William. The Teaching Ministry of the Church. 2nd ed. Edited by William R. Yount. Nashville, TN: B&H Academic, 2008.

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