What Is Doctrine and Why Is It Important
What Is Doctrine and Why Is It Important?
What Is Doctrine?
No one can say “Jesus is Lord” (1 Cor. 12:3; Rom. 10:9) without speaking in a deeply doctrinal way, because this simple statement rests on profound biblical truths. It assumes that Christ is the eternal second member of the Trinity, who became uniquely God incarnate, was set forth as our substitutionary atonement, was raised from the dead having conquered all evil, and is now reigning sovereignly over all reality (Eph. 1:20–22). This simple statement also makes connections with other doctrines, such as human nature being created and fallen, the work of the Holy Spirit, and God’s redemptive purposes in history, culminating at the return of Christ. All of this is assumed by this declaration, even if not overtly expressed. Take away these doctrinal truths and the statement “Jesus is Lord” becomes empty.
So what is doctrine? It is the way the central themes of God’s revelation in Scripture are summarized and taught. This teaching builds on their development through the OT. It sees them as having culminated in Christ’s incarnation, words, and work. His teaching (Matt. 7:28; Mark. 1:22; John 7:16) was then expanded and applied by the apostles. Paul placed his own teaching side-by-side with the “preaching of Jesus Christ” (Rom. 16:25; cf. 1 Thess. 4:2). All of this was committed to writing under the inspiration of the Holy Spirit. These inspired writings are now preserved within the biblical canon. This revealed Word defines for us how we should think about God, ourselves, our world, the church, and the future.
This was where the earliest Christians began their walk before God: “they devoted themselves to the apostles’ teaching [or doctrine]” (Acts 2:42). It is quite clear that learning this doctrine was a Christian necessity and became part of their regular practice. This doctrine is subsequently called “the faith” (Gal. 1:23; Col. 2:7; 1 Tim. 3:9; 4:1; Titus 1:13; Jude 3). What is meant by this is neither vague nor uncertain. It is the confession of truth formulated into specific doctrines. It defines all who are genuinely Christian. It is sometimes called “the truth” (1 Tim. 2:4; 3:15; 4:3; Titus 1:1). Paul calls it a “deposit” (1 Tim. 6:20; 2 Tim. 1:14), a legal term for valuables given into one’s safekeeping. This valuable doctrine he also calls “the pattern of . . . sound words” (2 Tim. 1:13). This is “the good doctrine” (1 Tim. 4:6) that Timothy followed. To the Thessalonians, Paul says, “Stand firm and hold to the traditions that you were taught by us” (2 Thess. 2:15; cf. 3:6–12). He means by this, of course, the teaching they had received from God (1 Thess. 2:13)—“the truth” (2 Thess. 2:13) they were to hand on undiluted and uncorrupted. Nothing less will suffice if the church is to be authentic in its life and witness. Paul praises the Romans for their obedience to the “standard of teaching to which you were committed” (Rom. 6:17).
Christian doctrine is present in different ways in the NT. Most often, of course, we meet it in the doctrinal sections in the epistles (e.g., Romans 1–8; Ephesians 1–3). But it is there in other ways too, pointing to the fact that doctrine had become part of the daily life of the early churches. Some early hymns are now embedded in the NT text (e.g., Phil. 2:5–11; probably 1 Tim. 3:16), and in them we see strong doctrinal elements. At other times, the apostolic teaching is crystallized into small creedal statements (e.g., Paul’s set of “trustworthy” sayings in 1 Tim. 1:15; 3:1; 4:8–9; 2 Tim. 2:11–13; Titus 3:4–8). Other passages seem to have a creedal form (e.g., Rom. 1:3–4; 10:8–9; Col. 1:13–20).
This doctrine underlies and, indeed, explains the practice of Christian faith. There is, in fact, no Christian ethic without a foundation of Christian doctrine. The daily practice of this faith is the daily living out of its doctrine. Apostolic Christianity was nothing if it was not about knowing, believing, living, and preaching apostolic doctrine. There was no such thing, then, as undoctrinal Christianity, nor practice undoctrinally founded.
This teaching, this doctrine, is an enduring body of truth to which the church is always bound. It is “the faith that was once for all delivered to the saints” (Jude 3). Faith in its truth content cannot be individualized. Christian belief cannot mean one thing to one person and something different to another. It is not different from one age to the next, nor is it different from one culture to another. Genuine Christian faith is genuine only when structured around the same enduring biblical doctrines. Christian faith is always the same because the God at its center is always the same, and because the redemptive acts on which it is based, centrally the cross and resurrection, can never be changed. There is only “one Lord, one faith, one baptism” (Eph. 4:5).
Whether in brief, compacted phrases or in the more expansive doctrinal sections of the epistles, it is clear that apostolic Christianity was doctrinal in both shape and substance. It was about the doctrines of God, creation, human nature, Christ, redemption, the church, and the consummation of Christ’s kingdom. Apart from these doctrines, there is no Christian faith.
Why Is Doctrine Important?
Although apostolic doctrine was central to the life of the earliest churches, this centrality has not always been easy to preserve. Indeed, many of the great reforming moments that came later were really moments of recovery. Lost ways of doctrinal thinking and lost biblical doctrines were retrieved and made central once again. The reason for the church’s rather checkered history in this regard is quite simple: the content of this doctrine, as well as its function in the life of the church, is at the heart of the church’s spiritual warfare.
In the churches of John’s day, both “the Spirit of truth and the spirit of error” (1 John 4:6) were present. They are today, too. The Spirit of truth was heard in the apostolic teaching. Now it is heard through Scripture and through those who teach and expound that Scripture accurately. The spirit of error lives on in false teachers. The Spirit of truth and the spirit of error each have their respective audiences.
The false teachers troubling the Colossians, Paul says, were “promoting self-made religion” (Col. 2:23), conveyed in purely “human precepts and teachings” (Col. 2:22). It was false doctrine, an alternative to what is true. Nevertheless, it seemed wise. Others in that kind of audience are attracted to what is erroneous because of their “itching ears” (2 Tim. 4:3). They have a taste, even a need, for what is new and exciting (cf. Acts 17:21). And they cannot stand biblical truth. They will not tolerate “sound teaching” (2 Tim. 4:3; cf. 1 Tim. 1:6). Their criterion for accepting any teaching is not how well it accords with what the apostles taught or what we now have in Scripture, but how pleasing it is to them personally.
Perhaps there are some in this kind of audience who do not see the falsehood in false teaching because they are immature. They lack discernment. They are unstable in their understanding. Paul cautions us that we must “no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine” (Eph. 4:14; cf. Heb. 5:11–14).
Behind it all, though, are the dark designs of Satan. In life, his temptations are of many kinds and reach us in many different ways. With respect to what we should believe, some of these temptations come to us directly. There may be times, for example, when we doubt the truth of Scripture. Other temptations, though, come through false teachers. Paul says that in “later times” some people will slip away from their doctrinal foundations. Yet he immediately speaks of this not as some future yet to come but as a present reality already being experienced. Those giving up on apostolic teaching were, instead, “devoting themselves to deceitful spirits and teachings of demons” (1 Tim. 4:1; cf. 2 Tim. 3:1–17). Likewise, he worried that the Thessalonians, whom he had been unable to visit again, had given up on their faith—that is, the doctrine and practice they had been taught— because “somehow the tempter had tempted you” (1 Thess. 3:5; cf. 2:18). The reason Satan so tempts Christians is that biblical doctrine and its functioning are on the front line of his conflict with God.
Satan’s strategy, then, is to oppose, subvert, and mute the content of biblical doctrine and dislodge it from its place in the church’s life. God, though, has placed in the Christian’s hand a weapon for defense. It is the very truth under attack. It is what Paul calls the “belt of truth” and “sword of the Spirit” (Eph. 6:14, 17)—the Bible. These are parts of the Christian’s armor.
This explains a series of admonitions given in the NT that aim to protect the Bible’s doctrinal truth and secure its function in Christian life. Timothy must keep a close watch on himself and what he believes. He must persist in the truth of the apostolic doctrine. He is to “follow” this doctrine, that is, hold on to it, and “guard” it (2 Tim. 1:13–14). This is the “good [or beautiful] deposit” (2 Tim. 1:14). It is to be guarded as one would a precious jewel. It was “entrusted” to Timothy as it has been to us (1 Tim. 6:20). We are to “stand firm and hold to the traditions” (2 Thess. 2:15). Perhaps the image in Paul’s mind is that of a ship rolling and tossing in a storm and of sailors holding on to the sides or rigging to avoid being washed overboard. We must pay close attention to what has been taught, lest we drift away (Heb. 2:1). This original, apostolic teaching, and our confidence in it, must be held “firm to the end” (Heb. 3:14; cf. 1 John 2:24).
Christians, in other words, stay within the Bible’s doctrinal parameters. They are to persist in this doctrine, follow it, guard it, stand firm in it, and hand it on intact. They do not venture outside of it, for that is where faith becomes shipwrecked (1 Tim. 1:19–20). They resist its alternatives. They know this truth is entirely sufficient for life despite uncertainties and suffering. Later, of course, this truth was formulated into the Protestant principle of sola Scriptura.
It is the Bible’s truth that sustains, strengthens, and guides us. This is why Paul speaks of it as he does. It is, he says, made up of “sound words” (2 Tim. 1:13). It is “sound teaching” (2 Tim. 4:3) and “sound doctrine” (Titus 2:1; 1:9). It is in accord with the “sound words of our Lord Jesus Christ” (1 Tim. 6:3). This word, translated here as sound, is used also of physical health. Writing to Gaius, John prays that Gaius will be in “good health” (3 John 2). We encounter the same language in the Gospels. The man with a withered hand was healed so that the useless hand became “healthy like the other” (Matt. 12:13). People marveled when they saw Christ’s miracles, for they saw “the crippled healthy” (Matt. 15:31).
These references to “sound” teaching and doctrine, then, are a reminder to us that from such teaching the church’s strength arises. From it comes its health. It is what reverses spiritual ills and, sometimes, even deep paralysis. It is what makes churches whole. It is what lays the foundation for their vitality as well as their longevity. This is why biblical doctrine is important. This is why it is essential.
A sound theological method also follows a process that includes biblical exegesis, biblical theology, historical theology, systematic theology, practical theology, and other disciplines. Though there is a basic order to these, each part is inevitably interwoven with the others and should not be conducted in isolation from them.
In addition, good theological method recognizes that all people interpret the Bible with already existing beliefs, including theological ones. This has led some skeptics to consider all interpretation to be hopelessly circular. A better response is to trust the Scriptures as authoritative, admit assumptions, consistently study God’s Word, and follow sound theological method. As interpreters study the Bible, the Spirit shapes their understanding; over time, this can lead to improved interpretations and a maturing theology.
Biblical Exegesis
The foundation of all good theology is understanding the meaning of biblical passages, beginning with the biblical author’s intentions behind the text. Many helpful tools guide readers in understanding the meaning of such passages, including good study Bibles, Bible dictionaries, and commentaries. When studying a passage, the interpreter needs to note the particular literary genre (narrative, proverb, parable, gospel, epistle, etc.) and consider literary strategies unique to it. Literary context is also critical, as the placement of any given passage assists the interpreter in understanding what a biblical author meant. The meaning of a word emerges through studying it in the surrounding phrases, clauses, and sentences; the meaning of a sentence appears in its paragraphs or scenes; and the meaning of a scene surfaces in the episodes, sections, or overall book. The historical setting is also formative, as knowing information about the occasion, recipients, author, and church context fosters good interpretation (see the introductions to biblical books in this study Bible for helpful examples).
Two mistakes related to theological exegesis occur at this stage. First, sometimes readers are so focused on finding a particular theme or doctrine in the Bible that they read something into a passage that is not there. We guard against this by first reading passages for what they intend to communicate, and only then considering how the doctrine in question relates to such passages. Second, readers may mistakenly give attention only to passages in which the author explicitly instructs concerning a theological issue. But it should be remembered that the biblical authors write from theological convictions and with theological intentions. And while particular doctrines are not always the primary goal of a given passage, the writers teach theology in order for God’s people to follow him appropriately, even if the emphasis is ethical and theology is merely the substructure of the ethics. So, first and foremost, good theology is grounded in biblical exegesis.
Biblical Theology
Ultimately, the context of every biblical passage is not only the particular book but also the entire canon, which places the biblical texts in God’s unfolding plan from creation and the fall to redemption and new creation. This narrative frames, orders, and connects the doctrines. Furthermore, it culminates in the person and work of Christ, which therefore gives christological focus to what comes before and after the Gospels (Heb. 1:1–4). It is wise, therefore, both to locate passages within the biblical storyline and to relate them to other passages on the subject. One must attend to how the Bible’s story develops through the biblical covenants in the OT, as well as in the dawning of the new covenant in the NT.
Attention should also be given not only to the specific doctrines interpreters are studying, but also to the central themes of each book of the Bible and throughout (covenant, kingdom, atonement, glory, love, holiness, etc.). This will enable readers to see the connections of the doctrine being studied to these other major themes, allowing them to understand and synthesize the doctrine in its relationships, in proportion, and in christological light. Thus, good theology is grounded on biblical exegesis and rooted in biblical theology.
The Church and Historical Theology
Most people today tend to read the Bible individualistically, reading it privately to learn about God and how personally to follow him better. While this is helpful, consider how central the church and church history are to the interpretative process. The church has been the historical interpreter of Scripture. While historical church teachings and creeds are not authoritative over believers in the same way Scripture is (sola Scriptura), modern and postmodern approaches to interpretation have highlighted the individual interpreter (modern) or contemporary communities of readers (postmodern) at the expense of historic church teachings. Contemporary Christians are not the first ones to read the Bible but stand in the historical stream of God’s people throughout the centuries and can learn much from church history’s leading thinkers (e.g., Athanasius, Augustine, Thomas Aquinas, Martin Luther, John Calvin, John Owen, Jonathan Edwards, John Wesley), diverging from this stream of thought only with hesitancy and when convinced by sacred Scripture and evident reason. Interpreters should also read the Scripture in the context of their present church community, realizing that it guides their life together with other believers. Thus good theology is done by, with, and for the church, with respect for historic church teaching and in life together.
Other Disciplines
As previously noted, God’s general revelation truthfully witnesses to God, creation, and humanity. Although perception of general revelation is distorted by sin, humans are expected to learn from it (Ps. 19:1–6; Acts 14:17; Rom. 1:18–32). As a result, a wide array of disciplines (e.g., the arts, sciences, education) may be useful to theology. For example, philosophy assists theology by examining clarifying questions, terms, categories, concepts, interrelationships, cultural issues, and arguments. To be sure, these disciplines are not themselves identical to general revelation but are warranted studies of it. These disciplines are also not to be considered entirely reliable, as they are too often rooted in non-Christian assumptions. But insofar as they are reasoned assessments consistent with Scripture, they can be helpful. In sum, good theology trusts the unity of God’s revelation, is grounded on special revelation, and values insights from other disciplines.
Systematic Theology
Based on exegesis, biblical theology, the church, and general revelation, a theological synthesis can be offered. It should incorporate the primary biblical themes, address the central theological topics, and show the priorities and interrelationships between the doctrines. Such theology is best organized and communicated in light of the biblical storyline (creation, fall, redemption, new creation; or, God, revelation, creation, humanity, fall, Israel, person of Christ, saving work of Christ, the Holy Spirit, salvation, the church, and the future). Theology should also be expressed in a way that is contextual, clear, and edifying.
Application and Practical Theology
Theology is incomplete until it is lived out in the church. God uses Scripture to effect change not only in people’s beliefs but also in the entirety of their lives. Accordingly, good theological teaching applies biblical truth to the contemporary church in light of its original purpose. So the church’s approaches to preaching, teaching, missions, church planting, discipleship, etc., all flow from such application. Sound application also requires appropriate ways of being, loving, thinking, believing, and following, for every Christian and for the church. The biblical story is every Christian’s story. God’s people are derived from it, defined by it, and made extensions of it as they live, love, and serve God and his mission.