Does God Need My Help to Reveal Himself?
Introduction
“Christian Theology”, by Alister E. McGrath, is a comprehensive look historically and theologically at the foundational tenants of the Christian faith. McGrath says in the opening “To the Reader: How to Use this Work”, “You must not be frightened by the amount of material the volume includes; you do not need to master it all.” (pg. xviii) The amount of information can be perceived as overwhelming.
I enjoy Millard J. Erickson’s, “Christian Theology”[1] and his robust way of intricately dissecting the doctrines of the Christian faith. McGrath is thorough in content, but much easier to read. McGrath inserts two Contents pages, one that is brief and the other exhaustive. This creates an easy access to pertinent information. I am not implying that McGrath’s work is “theology-lite”. McGrath is an Oxford professor that understands quite well the nuances and challenges of Christian theology and presents them quite well.
Summary
McGrath addresses, in a scholarly fashion, every major doctrine of the Christian faith from the doctrine of God, the doctrine of the trinity, the person of Christ, the doctrine of salvation in Christ, the doctrine of human nature, the doctrine of the church, the sacraments, and the doctrine of last things. He methodically weaves history and the doctrines in an easily assessable form.
Interesting is McGrath’s approach to lay down a historical timeline to help see the progress of humanity in the process of theology. You cannot divorce human thought process from theological progression. McGrath references Barth by claiming that “Christian theology was not in any sense dependent upon human philosophy, but was autonomous and self-supporting. God was perfectly capable of revealing himself without any human assistance.” (pg. 153)
McGrath balances well the human process of information absorption combined with factual evidence to help support Christian theology. As the cohort has bantered back and forth between the five categories of theology from “folk theology” and “academic theology”[2], McGrath takes an approach that his brand of theology can be self-taught or used as an academic reference.
Analysis
“God was perfectly capable of revealing himself without any human assistance.” (pg. 153) So does God need my help to reveal Himself? I would immediately respond, No! But He does allow me to cooperate with Him in my revelation of Him to me.
As I read through “Christian Theology”, I was challenged again to “see” Him clearer, not just comprehend multiple layers of theology. I agree with McGrath that the study of an unfamiliar subject must begin with the question, “Where should you begin?” (pg. 152) The saga of understanding theology “should start has become known as the ‘question of prolegomena’. The Greek term prolegomena could be translated as ‘forewords’ – in other words, things that need to be said before beginning the study of theology.” (pg. 152) The foundation of understanding will determine the “building” that will have formulated on top of that understanding.
I believe that we must be involved in theological understanding that is not static. This does not account for us helping God out. It is more from the aspect that God is helping us out as we understand Him more thoroughly and build continually on the previous foundation of revelation that He has given. “Christian Theology” is a like a “general contractor” that is helping us oversee the construction of our understanding of Jesus.
What defines and delineates the difference of helping to assist God in His revelation versus God revealing Himself without any human assistance? One word, motive! The motivation behind the pursuit can take many directions and give a multitude of destinations. We again touch on Grenz and Olson’s five categories of theology and where we are and where we hope to go to.
Does God need me to reveal Himself? No! But I sure do need Him to reveal Himself on a continual basis to me. Authors such as McGrath and Erickson challenge me to “see” God through revelation.
[1] Millard J. Erickson, Christian Theology, Third Edition (Grand Rapids, MI: Baker Academic, 2013)
[2] Stanley J. Grenz and Roger E. Olson, Who Needs Theology, An Invitation to the Study of God (Downers Grove, IL: InterVarsity Press, 1996), 26.
12 responses to “Does God Need My Help to Reveal Himself?”
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Phil,
I came away with the same take that you have in comparison to Erickson. This book is a clear theological read and is structured very much with the reader in mind. I like the inclusion of other authors and influences that shaped theology. Interesting how the same material can be arranged in so many different ways. Hopefully we will be able to clearly write about our subject so that it is usable. Where do you think this compares to Trith Aflame?
Kevin
Truth Aflame
Kevin:
Truth Aflame by Larry Hart was a great book but not with the detail that McGrath delivered. The “foundation” that Hart versus McGrath was a totally different environment. It is not “good versus bad”. It is just a different delivery of information.
Phil
Great read, Phil!
I thought it was interesting what Karl Barth said in contrast to McGrath’s statement regarding Philosophy and Theology working with one another for the common good. The author states, “There is a long history within Christian theology of drawing on intellectual resources outside the Christian tradition as a means of developing a theological vision. This approach usually referred to using the Latin phrase ancilla theologiae, is grounded in the basic idea that philosophical systems can be a very helpful way of stimulating theological development, and enabling a dialogue to be opened up between Christian thinkers and their cultural environment” (McGrath, 173). Philosophy should never replace Christian theology, but are they always at odds? How has Philosophy sought to reveal the questions of culture and our ministry environments?
Colleen:
I do agree with your thoughts on philosophy and theology and how they can bring enlightenment, if handled properly.
At odds? I wouldn’t say that philosophy is always at odds with theology. The challenge is when philosophy does not acknowledge, nor is willing to embrace, the eternal God and His Word.
How has Philosophy sought to reveal the questions of culture and our ministry environments? Great question. Philosophy has the ability to intellectually dissect culture. Ministry needs to remain open to the perspective that comes from this “dissection”.
Thanks for your insight.
Phil
Phil,
Your blog reminds me of talks I heard a few years ago from a theologian named Julie Canlis. (She wrote a book called “Calvin’s Ladder.”) Dr. Canlis speaks about “agency:” that even though God can sovereignly act and accomplish whatever He wants, He allows us to have certain abilities and authority to act on His behalf. We are given the privilege of engaging with Him in His Kingdom work, and hence have agency in His Name.
I think that is still in agreement with what you wrote: that although God doesn’t NEED me to reveal Himself, He ALLOWS me to be a part of it. That is the highest privilege I can imagine for any human being.
Canlis, Julie. “Calvin’s Ladder.” Grand Rapids: Eerdmans, 2010
Marc:
I like the quote about “agency” and how we get to engage in the process of understanding. I had never thought of using the word “agency”. I had used “general contractor” instead. Your word is a little more acceptable.
Phil
Phil,
Great Blog! I like your statement that “Christian Theology” is a like a “general contractor”. Can you give me an example?
Aaron
Aaron:
A “general contractor” has the ability to pick and choose what is best for the particular job they are working on. I implied that the book allows an individual to pick what is best for the particular theological challenge that you are working on.
The double content page is great tool to find a detail on a particular “sub-contractor” or find a architectural overview.
Phil
I really like this blog Phil. You mention “revelation” several times. You ask if God needs your help in revealing Him to others. You state that you need God to reveal himself to you often. Can I ask you, what does that revelation look like to you?
Aaron:
My thoughts on “revelation” are based on the fact that life is not static on various fronts, even theologically. I believe that revelation is progressive. We progressively build on what we know.
Revelation can become static, thus prohibiting the essence of an infinite God. That make sense?
Phil