Why Theology Matters
Theology is why we are here. Theological thought provides us with insight to why we exist for God and how God interacts with us. Every time you are reading scripture, praying or thinking toward eternity you are excessing Theology. There are many incorrect forms of theology that lead people astray but when remaining in the confounds of LOGIC and REASON we are able to apply truth without hesitation. We are able to understand God as far as He allows us to understand Him.
3 Reasons why Theology Matters:
1. Because we can’t feel our way toward knowledge of God.
Experience has always been an important part of evangelicalism. From Jonathan Edwards and Charles Finney to Henry Blackaby and Dallas Willard, evangelicals have long understood that the gospel demands a response of the will and a conversion of the heart. Such an emphasis often gives the impression that we can “find” God in experience. Chuck Colson’s assessment here is right: The belief “that doctrines must be extracted from inward experience—that is, personal feelings” is “a version of Gnosticism.” The problem is there is no guarantee that one’s experiences do in fact point to God. We need a more certain way to know God.
Thankfully, God has provided just such a way: “No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known [exegesato]” (John 1:18). In Jesus we have the exegesis of God and a firm foundation for our faith.
God's condition on why men are without excuse? Evidence of Creation.
2. Because God isn’t just a good self-help instructor.
American culture surrounds us with the notion that we possess within ourselves all the resources necessary for success and happiness. Indeed, the United States was founded on the notion that we possess certain “inalienable rights” of self-actualization: “life, liberty, and the pursuit of happiness.”
Unfortunately, this mode of thinking has found its way into Christian faith, preaching, and worship. One hears sermons for spiritual—or even material!—fulfillment, sings worship songs that seem more concerned with the singer’s needs and emotions than with Christ, and finds titles on bookstore shelves that promise to give you a fulfilling life now. We start to view God in terms of ourselves: We are weak, so God becomes strong; we are lonely, so God becomes our friend; we lack knowledge, so God becomes the cosmic answer.
Dietrich Bonhoeffer reminds us that theology is not in the business of “exploiting human weakness and human limitations.” Rather than understanding God in terms of human life, human life should be defined by the power of God in Jesus Christ. Christian faith acknowledges a God who discloses to us our true weakness—sin—and sovereignly acts in Christ to reconcile us to God and to each other. As the community of this God, the church is not a community of self-help instruction but a place of missionary self-giving. “Whoever wants to be my disciple must deny themselves and take up their cross and follow me” (Mark 8:34).
3. Because God’s will for your life isn’t really about your life.
The question, “What is God’s will for my life?” is a vexing one for many believers. But,
the attempt to “find” God’s will presupposes a separation between God’s “hidden” and “revealed” wills. According to the Reformers, God providentially rules over the world according to God’s hidden or eternal will, while Jesus only provided access to God’s revealed will concerning salvation. We are therefore left searching for clues in Scripture and experience, treating God’s hidden will like a murder mystery to be solved by a prayerful sleuth.
A second look at the New Testament calls into question the notion of two wills in God. According to the apostle Paul, “He [God the Father] predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will. . . . With all wisdom and understanding, he has made known to us the mystery of his will, according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and things on earth under Christ” (Eph. 1:5, 8–10).
The “mystery” of God’s will is not confined to the dark recesses of eternity but is “made known to us . . . in Christ.” The question about God’s will is never first and foremost about our own lives, but about his life. God’s will is therefore not a riddle to be solved but a reality to be praised and proclaimed.