Christian theology ...

Front matter

Class - B ( 7 5

Book 'Vl^s33

GopyrightN L^X^

Dedication

So tf)c Cijurcl) of t|?e (Kmteti TBtetyttn in Cljri&t,

within whose fellowship I have lived for more than half a century, and from whom I have received so many favors, and tokens of good will and sympathy, this unpretending book is affectionately dedicated by the

AUTHOR.

Preface

It is a source of encouragement and inspiration that, as good men close their well-spent lives, they have the promise that their works shall live for all the ages to come. "He who has added one leaf to the tree of humanity, one blossom to its wealth of bloom, or aught to its harvest of fruit, may rely upon the eternal law that neither things present, nor things to come, can deprive these out-going particles of their immortality." Ever on they will flow until they shall mingle with the "sea of glass" which is before the "throne of God and the Lamb in heaven." The debt of gratitude for the good that comes through such lives can never be paid.

What Bishop Weaver is, and what he has done, will perpetually enter into the lives of those who shall come after him. While there has been no attempt to put into literary form his life-work, all that he writes is so characteristic, so like himself, that each new production is a contribution to the permanent influence of his unique personality. This last fruit of his fertile pen may be considered the supreme literary effort of his long and busy life. While age has made him venerable, it has not in any degree weakened his mental vigor, nor diminished its activity. The reader will find it to be a valuable contribution, both of knowledge and of power, to the subject of Christian theology. The work abounds with a richness gathered in threescore eventful years of active research in the great field of Christian thought. It is a clear setting forth of biblical truth, rather than any sectarian form of it. Like coins, it bears the stamp of the age and brain it was struck in. The doctrinal statements presented are chiefly deduced from the Revised Version, which gives us the purest form of the text thus far attainable by the best criticism and scholarship. The book is also characterized by that deeper insight into the truth which comes from an inner consciousness of its power, revealed by the Holy Ghost when he makes it the word of life to the soul.

There is no field of thought so delightful and elevating as the one to which the reader is here invited. The Scriptures are a case enclosing one precious jewel. They reveal the Christ, the study of whose character transforms and transfigures the life as no other power can do. A man will be made after the manner of his thoughts. If these are employed in the realm of exalted greatness his soul will expand until it reaches the dimensions of his aspirations. If he ponders over low and inferior subjects he will never rise above his theme, for as a man "thinketh in his heart, so is he." It is an exalted privilege to "think God's thoughts after him." Behind the curtain of nature and the play of forces stands an unseen Being who has created the world, prescribed the laws of nature, and stamped the whole with his thought. The Bible is the clear expression of the mind or thought of God as dimly outlined in the book of the universe. Between these two revelations there is no discord. Theories of science conflict among themselves; but the verdict of the ripest scholarship of the age is that science and the Scriptures exhibit a more wonderful harmony as the world advances.

The author places special emphasis upon the positive side of revealed

v vi PREFACE

truth ; a positive revelation from God, as the only infallible rule of faith and practice, is a priceless treasure. The church is the custodian of these sacred oracles. In this day when skepticism is so rife, and when men who pose as Christian teachers seek to betray the church with theories not in accord with the saving truth as revealed in the Word of God, a tremendous obligation rests upon the church to lift aloft the light of truth and let it shine out clear and strong, its rays unbroken by the film of doubt, its luster undimmed by irrational criticism, high or low.

A most commendable feature of this work is its conciseness of statement. The great doctrines are given in condensed and convenient form. We are living in an intensely practical age. The majority of men will not take time for extensive reading in any line of study. The student of to-day who seeks help in the study of the Bible wants practical facts, not theories or wild speculations. This work admirably meets the demand. The student of to-day also requires that even theology be written in a lively way. Dullness in writing, or telling mankind how to find the way out of this tangled world, ought to be branded as a sin. The author happily meets this requirement. Nothing dull comes from his pen. He not only sees the truth clearly, and tells it plainly, but there is a refreshing sprightliness in the style, which infuses it with warmth and color and clothes it with beauty.

The generous reception given to the writings of the Bishop, and his prominence as an author, are guarantees that the future of this book is assured. Such a gift to the church and to the world is a fitting climax to his good and useful life.

The sunset of the nineteenth century will presage with added glory the coming of the twentieth because Bishop Weaver lived, thought, and wrote.

H. H. Fout.

Civil Government, 370

Index, 377

Introduction

The two principal sources of theology are nature and revelation. Natural theology has its held, but when compared with revealed theology it is as the early dawn to high noonday. In natural theology we find evidences of the existence of an intelligent first cause-— evidences of knowledge, wisdom, power, and goodness. But it is only when viewed in the light of revealed theology that we can arrive at anything clear and satisfactory. Dr. Miley says, "Many of the deeper truths of Christianity could never be discovered simply in the light of nature. No truths of theology are so clearly given therein as in the Scriptures." The fact that God in his infinite goodness has given us a revelation of divine things, is in itself sufficient evidence of its necessity.

The wisest men of all the ages, after the most diligent and patient investigation, unaided by revelation, failed to arrive at any satisfactory conclusions concerning the fatherhood of God, the love of God, or a universal providence. Neither did they realize their moral and individual responsibility to God, nor how to worship him aright. Christian theology is aided in its development from the realm of nature, and from other sources, but revelation is the main source.

There is no real conflict between true science and theology. When scientists shall understand theology better, and theologians shall understand science better, they will see the most beautiful harmony between the two. Some things are pressed into the field of science which do not properly belong there ; they are only theories and speculations, without any real fact as a basis. True science, while it should always be made subordinate to revelation, is not out of harmony with it. "In true religion," says Dr. White, "truth is first and supreme. Truth, exact, well-defined, and correlated, should be the object of the theologian as well as the scientist, both in the matters of nature and the records of Scripture. When this rule is thoroughly adopted and followed there will be no warfare between science and theology." While it is not claimed that too much attention is given to the sciences, it is to be feared that too little attention is devoted to revelation. It is offensive to the pride of human reason to be required to yield to anything superhuman. "Men who have been educated under the light of revelation, and who have access to the discoveries there made, may pursue an*d improve these discoveries, and then securely boast of what mighty things they can do by the strength of their own reason and penetration." Paul was a learned man, and doubtless knew something about the poets and philosophers of the pagan world ; nevertheless he says, "The world by wisdom knew not God" ( I. Cor. 1 : 21 ) . The poets and philosophers did know something about God, or the gods, but the wisest and best among them did not know God as he is made known by revelation. Human learning and philosophy have done their utmost to recover mankind from idolatry and polytheism, but have utterly failed. They have failed in "instructing mankind in the right knowledge and worship of the only true God."

These observations are not made with the view of detracting one iota from human reason and philosophy, but to show that, unaided by revelation, they have failed, and must continue to fail to bring to mankind that knowledge of divine things which it is necessary to know, and which from his own intuitions xii INTRODUCTION

he desires to know. Human reason and philosophy falter and tremble on the very threshold of the invisible. Pagan philosophers would sometimes talk about God, and then about the gods. Sometimes they seemed to believe in. the immortality of the soul and then again leave it in doubt. They often reasoned well concerning a future state, but would affirm nothing. Between their lives you could always find that cheerless "if."

Dr. Leland says, "It having appeared by experience, after a long trial, that human wisdom and reason, if left to itself, was insufficient to recover and reform mankind, it pleased God in his great goodness to grant a revelation from heaven, which was designed to be published to the heathen nations." He also says, "If we have now the knowledge of the only true God, if not only men of great learning and deep speculation, but thousands of the people in Christian nations have a juster notion of God, of his providence, and of the worship that is due to him, in opposition to all idolatry and polytheism, than ever the wise men and philosophers among the pagans had, to what can this so properly be ascribed as to the light of divine revelation which shineth among us?" But for the light and benefit of a divine revelation the presumption is that we should be wandering in the mazes of error and superstition. If such men as Socrates, Plato, Cicero, and their coadjutors "were at so great a loss in what related to the knowledge and worship of the only true God," from what source have we reason to think such knowledge would come?

Nature is a source of theology, but without the light of revelation thrown upon it, it furnishes no certain knowledge of God, of providence, and of the worship of the only true God. Neither does it furnish any certain knowledge of the origin and future destiny of mankind. Questions which deeply concern the human mind are all left in the realm of doubt. But under the light of divine revelation nature furnishes many beautiful and helpful lessons concerning the knowledge, wisdom, power, and benevolence of God.

The study of Christian theology is not only instructive, but elevating and delightful. No subject in all the range of human thought is to be compared to it. As a science, it rises above all other sciences, and is, when properly understood, the basis of all science. "Theology proper," says Dr. Pope, "is the doctrine concerning God," while Christian theology is "the science of God and divine things, or religion, as based upon the revelation made to mankind in Jesus Christ and systematized within the Christian church."

In studying theology we are brought into companionship with the purest and best minds of all the ages. We enter into companionship, and, if we will, into fellowship with Jesus Christ. We travel with him from place to place during the time of his ministry on earth. We listen to his Sermon on the Mount ; sit at Jacob's well and hear that wonderful discourse delivered to the woman of Samaria ; we are with him in the home of Martha and Mary, and go with them to the grave of Lazarus and hear him when he commands Death to give up his victim ; we are with him on the Mount of Transfiguration, and witness a scene never to be forgotten — heaven and earth brought in touch with each other. Descending from the mount, we listen to his parables, and witness his miracles — the deaf are made to hear, the blind to see, the lame to walk, and all manner of diseases are cured. With peculiar delight we listen to his words concerning the fatherhood and love of God. Then we are with him in the Garden of Gethsemane, and as he stands before Pilate. We go to Calvary, to see him nailed to the cross, and hear his seven utterances during the six hours of his indescribable suffering. Then we go with Joseph and Nicodemus and see his wounded body laid in the tomb. On the

INTRODUCTION xiii

morning of the third day we go back to the tomb, and lo ! the tomb is empty, and we confront an angel, who tells us he is not there, but is risen from the dead. Forty days afterward we go with him over against Bethany, and see him as he ascends to heaven. In like manner we travel about with patriarchs, prophets, and apostles, and finally go with John to Patmos, and catch some glimpses of what there is beyond this world. What study can be more delightful and of deeper interest than that of Christian theology? especially since we find in it what we cannot find elsewhere, and realize that it meets a want in the soul which human reason and philosophy never have satisfied, and never can.

In the preparation of this book the author has not attempted to produce anything new or elaborate. There is a field for scholastic, polemic, and systematic theology, but although this is fairly well supplied, there is a broad field demanding more of the positive — the plain truth stated in clear and positive form. Dr. Ralston says : "While in all the various branches pertaining to mere physical and intellectual sciences the master-minds of the age have gone forth in active and energetic search of improved methods of rendering these studies pleasing and easy, it is remarkable that in theology, the greatest and most important of all sciences, so little effort has been made in this direction. The science of divinity is a sublime system of positive truth, and should be set forth in an easy, natural, and connected form."

It is a fact that a large per cent, of ministers, and a still larger per cent, of church people, are not in condition to enter successfully upon the study of polemic, scholastic, or systematic theology. They have not, and will not have the advantage of intellectual culture such as is necessary to enter upon such a course of study. The present needs of the church are to be considered, not what they have been in the past, nor what they may be in the future. Both the church and the world must be taken as they are, not at what they ought to be. He is a philosopher who will take things as they are, and, as far as consistent, adapt himself to them, and then try to make them better. There does not appear to be any lack of theories and speculations, but there is a lack of the positive. The pulpit should deal more largely in the positive and more sparingly in theories and speculations. There is no substitute for the plain simple truths of the gospel of Christ. It was the aim of the author to present, in a connected form, the cardinal doctrines of Christian theology. He offers no apology for the liberal use he has made of the Holy Scriptures. While he has consulted many authors on the several doctrines considered, his purpose was to make the Scriptures the standard of proof and appeal.

We are living in an active and aggressive age. Everything is moving rapidly, and men are in too great haste to read or listen to critical and elaborate arguments for or against anything. The demand is for the positive, the plain, simple truth. Skepticism in its multiplied forms was never in a more confused condition than at this time. Its votaries, as if by common consent, are seeking refuge in the delapidated fortress of agnosticism. If the church of the living God will stand firmly and uncompromisingly by the great fundamental truths of the gospel of Jesus Christ, and if the living ministry will deliver those truths in demonstration of the Spirit, there is good reason to believe that in the very near future the church will reap such a harvest as never before.

With no small degree of timidity, and with many misgivings, the author submits his unpretentious book to the friends of Christianity, trusting that it may be helpful to all who will take time to read and examine its contents.

Chapter I. Theology

In entering upon the study of any science it is necessary that the student have fixed in his mind a clear and distinct understanding of the meaning and scope of what he is about to study. Theology is a science, and as such it is the broadest and most comprehensive of all, because it not only touches but includes all the sciences. To find its origin we must go back of all created things, back of all ages known to men or angels. God is the foundation of all theology. Christian theology is built upon this rock, and relies upon revelation for its facts, especially upon that which relates to Jesus Christ. "He is the supreme teacher both, of theology and religion ; they are united in him."

There are many truths which relate to science which are exceedingly interesting and profitable to mankind. "But the grandest truths in the great encyclopedia of physics sink into comparative insignificance when brought into comparison with the truth of Scripture." In this short chapter we desire to submit in several forms, not wholly original, the wonderful science of Christian theology. It is not proposed to discuss any one point of doctrine in particular, but to so present the different branches of theology as to assist the reader in forming some conceptions of its vastness. In submitting these divisions and subdivisions of the subject we shall follow the general plan laid down by some of the most learned and able theologians that have ever written upon it.

The term "theology" comes from e^ God, and Uyoc doctrine; the doctrine of God and divine things. The word, or term, first occurred in Plato and Aristotle, who understood byit, not the doctrine of the true God, but the doctrine concerning the Greek gods. The Greek Christians used the term yv&ns (knowledge) when they wished to designate any deep philosophical truths of religion. The term "theology" does not occur in the New Testament. It came into use in the third and fourth centuries, especially by such of the Christian fathers as defined the doctrine of the deity of the Logos. In this sense John the Evangelist and Gregory of Nazianzus were termed "theologians." About this time, namely the third and fourth centuries, the term "theology" was applied specifically to the doctrine of the Trinity. "In this century its application was widened by Theodoret, who used the term to denote the whole circle of theoretical instruction in religion; and finally, Abelard, through his 'Theologia Christiana/ gave the word that comprehensive signification it still bears, as expressive not only of a theoretical but also a practical exposition of religious truth. The word 'divinity' is sometimes used to denote the same thing as theology." Dr. Pope defines theology thus: "God is the source and the subject and the end of theology. The stricter and earlier uses of the word limited it to the doctrine of the triune God and his attributes. But in modern usage it includes the whole compass of the science of religion, or the relations of all things to God." Dr. Hodge says, "Theology, therefore, is the exhibition of the facts of Scripture in their proper order and relation with the principles or general truths involved in the facts themselves, and which pervade and harmonize the whole." These definitions cover substantially the whole field of Christian theology. The two great sources of Christian theology are nature and revelation. From the light of nature and our own consciousness we learn something about God and of

THEOLOGY 3

our own individual responsibility. But many of the deeper truths of Christianity could never be discovered simply by the light of nature.

The term "theology" is variously used by theologians to designate the several branches of doctrine, or Scripture truths, and the several ways in which these truths are presented. We can do but little more than name and define some of the principal terms used in designating these several branches. The field of Christian theology is so vast that no one can discuss all its parts. The "science of God and divine things" opens up a line of thought which will doubtless occupy the mind through all the eternities.

Natural Theology, This is an interesting and instructive branch of the science of theology which treats of divine things. It treats of the being, attributes, and will of God as manifest in the various phenomena in nature. Natural theology opens the great book of the universe, and finds on every page evidences of the existence of God, and to some extent the attributes and character of God. "The heavens declare the glory of God, and the firmament sheweth his handiwork." Natural theology treats mainly of what is made manifest in the works of nature. It teaches us especially to reason from effect to cause. No thinking man, that "considers the heavens" in their vastness and glory, will venture to say that there are no marks of design to be seen in the universe. The ancient skeptics found nothing to set up against the evidences of design. The wisdom and skill manifest in the contrivance of the material universe force the mind to admit that there are at least some marks of design. If, therefore, we find in nature any evidences of design, it establishes the fact of a designer. This is the rock upon which natural theology rests. From the various phenomena in nature we may reason a posteriori, and prove the existence of a wise, benevolent, and powerful God. This is the province of natural theology.

Polemic Theology. This term was first used by Friedman Bechmann, a Jena theologian of the seventeenth century, who wrote a book under the title of "Theologia Polemica." Po^ lemic theology treats mainly of disputed points in a critical manner; "taking up the different or erroneous views that have been advanced respecting them, and refuting them either by logical argument or by an exposure of them by a true critical exposition of such texts of Scripture as bear upon the controverted points."

Positive Theology. This treats more directly of what may be regarded as the fundamental doctrines of Christianity. It appeals directly and mainly to the Word of God and the testimonies of the fathers, the decrees of councils, etc., to settle disputed points of doctrine without so much circumlocution. In this it differs widely from polemics. Polemics deal largely in negatives, communicating truth by revealing absurdities. Positive theology aims to convey the truth to the mind upon its own merits, "without the intervention of any doubtful media." It seeks "to condense as much as possible and to bring the constellation of Bible doctrines within the field of vision from every standpoint in the activities of life and the gradations of intelligence." While we would not reject all polemics, we nevertheless believe that the direct mode is the better way of dealing with the great doctrines of the Bible. Jesus Christ, the greatest teacher the world ever knew, dealt sparingly in the negatives; the same is true of the apostles. They taught what they believed, and believed what they taught. The pulpit is never so strong and forceful as when it deals in the positives of Christian theology.

Scholastic Theology. This is "that species of divinity which clears and discusses questions by reason and argument." In

THEOLOGY 5

this it is the opposite of positive theology. It is a laborious way of reaching the truth, and can only be adopted by a few persons. In this practical age it is falling far behind, and is much less regarded than formerly. "This form of school divinity," says Professor Henderson, "is now fallen into contempt, and is scarcely regarded anywhere, but in some of the universities, where they are still by their character obliged to teach it."

Systematic Theology. This implies and includes a methodically arranged form of the great truths and precepts of Christianity. By such an arrangement the student in theology will be better able to study and comprehend the cardinal truths of revealed religion. The doctrines of Christianity form a complete system — a perfect chain, reaching through all ages, adapted to all people, and including time and eternity. Viewed in the light of a complete system, the student in theology will be able to see the truths "in their natural connection, and thus to perceive both the natural dependence of the parts and the symmetry of the whole."

Pastoral Theology. This is that department of theological science which relates to the practical duties of the ministerial office. It combines in the sacred office the idea of watchman, shepherd, and evangelist. Its importance arises from the very nature of the case — "the personal application of the pulpit ministry to the proper individualities of the people." "No branch of Christianity should be studied with greater care than this.

To these might be added exegetical, biblical, dogmatic, and historical theology; but these cover substantially the same ground, and are largely included in the several branches named. Dr. Pope sums up the whole science of Christian theology thus : "(1) That God is the sole teacher of the things concerning himself ; he alone who gave the faculty and instinct can respond to it. (2) That the essence of theology is the practical knowledge of God as revealed in his Son through his Spirit. (3) That the study can be successfully carried on only in the spirit of reverence and devotion. All is concerning God, and comes from God, and leads to God."

It should not be considered an objection to the Holy Scriptures, because no such systematic arrangement may be found in them. "Holy Writ is given us that it may be used by us for our spiritual instruction and improvement; reason is given us to enable us to make the proper use of both the temporal and spiritual benefits which God has seen meet to bestow. We are, then, at liberty — nay, it is our duty — to arrange the doctrine of Holy Writ in such a way as may prove most useful in assisting us both to understand and to retain it."

In the providence of God, learned and devout men have been raised up who have devoted many years to studying and arranging the great truths of Christianity into a system, so that the student in theology, while he must always cling closely to the Word of God, is materially aided in his study of the great doctrines of the Bible by this systematic arrangement.

It may still be a little more comprehensive to consider this subject in a somewhat different light. Our object is, as much as possible, to get before the mind of the student what is implied and included in the science of theology. In the analysis of theology as given by Dr. Henderson, the whole system has been divided into four parts, namely, exegetical, systematic, historical, and 'pastoral. We give this because we have not seen anything better :

I . Exegetical Theology.

This department comprehends, 1. Biblical Introduction, which treats of the age, origin, contents, and character of the sacred writings. 2. Biblical Criticism, distinguished into (1) Verbal Criticism, which relates to the integrity of the original text; (2) Higher Criticism, which examines the authenticity of the several books; (3) Biblical Interpretation, or Hermaneutics; (4) Biblical Exposition, or Exegesis.

THEOLOGY 7

II. Systematic Theology.

This department comprehends, 1. Theoretical Theology, or Dogmatics, distinguished into (1) Biblical, which draws its system exclusively from the Scriptures; (2) Ecclesiastical, which exhibits systematically the doctrines of a church; (3) Polemic, which undertakes to refute false exhibitions on the spot; (4) Apologetic, which is the defense and confirmation of Christianity in general. 2. Practical Theology, or Christian Ethics, which systematically applies the Christian rules of duty to (1) the Internal Affections and Motives; (2) the Visible Actions of Mankind. 3. Didactic Theology. This further distinction arises from the mode in which Systematic Theology is taught, which may be (1) Scientific, which puts in requisition all the aids of learning; (2) Popular, which leaves out of view all that cannot be apprehended without learned attainments.

III. Historical Theology.

This department comprehends, 1. The General History of Religion among mankind. 2. The History of the Christian Religion, or Church History.

3. History of Doctrines (including Patristic, or the writings of the Fathers).

4. History of Creeds and Denominations. 5. Antiquities, Jewish and Christian, of Archaeology. 6. Theological literature, of Bibliography.