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Kerygma Training – Theology 101
October 11, 2021

Kerygma Training – Theology 101

October 11, 2021

October 11, 2021

Theology 101

D. A. Carson says, “No one believes more strongly than I do that every Christian should be a theologian. In that sense, we all need to work it out. I want all Christians who can read, to read their Bibles and to read beyond the Bible-to read the history as theology.”

Theology is not only about understanding the world; it is about mending the world.

Charles Spurgeon said, “When a man has been in the fire, and has the smell of it still upon him, he is the one to warn others not to meddle with fire.”
We are studying theology to grasp the inspiration and reflections rooted in the incarnation of Jesus Christ.

We are looking at the text not “to”, “for” but, “with” those we are called to love and serve, and we intentionally do so with Jesus as rabbi.
Take note that the Scripture is a public document and not a private devotional. The Scripture demands our full attention. It always has been a public exercise and not an experiment.
Our thoughts and plans are to rediscover the communal nature of the text and what it means to be human.

It has been said that “Text without context is pretext.”

Remember, Scripture comes from a context and speaks to a context. We must strive to engage in both.
As we read the Scripture we read it from urban eyes, rooted firmly in our cities and communities.
We must work on reading the Scripture from the human current reality. Meaning from the eyes of Jesus who walked with us and every writer’s report of what they witness.

Understand that all Scripture was written by a community under severe oppression, under the threat of exile and annihilation. We cannot keep reading from the lenses of our white brothers.

A. First, it recognizes that we all have lenses we bring to the text and, keeps us honest about the one we bring.

B. Second, it relaxes the temptation to power up, and compete for the right answer.

C. Third, it makes engaging the text fun again. It becomes a playful exercise, full of surprises and discoveries that are wildly liberating.

“The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” ~ John 1:14


Theology – (Gk. θεολογία), lit. the ‘science of God.’ Among the Greek Fathers it comes to have two specific references: it can denote either the doctrine of the *Trinity (i.e., of God’s being, as opposed to his dealings with the created order), or it can mean prayer (as it is only in prayer that God is truly known). Later, in the W. it came to mean the science of the Divinely revealed religious truths. Its theme is the Being and Nature of God and His creatures and the whole complex of the Divine dispensation from the Fall of Adam to the Redemption through Christ and its mediation to men by His Church, including the so-called natural truths of God, the soul, the moral law, etc., which are accessible to mere reason. Its purpose is the investigation of the contents of belief by means of reason enlightened by faith (fides quaerens intellectum) and the promotion of its deeper understanding. In the course of time theology has developed into several branches, among them dogmatic, historical, and practical theology. The methods of classification of the sub-disciplines, however, fluctuate in different theological systems.
Ref: Cross, F. L., & Livingstone, E. A. (Eds.). (2005). In The Oxford dictionary of the Christian Church (3rd ed. rev., p. 1616). Oxford; New York: Oxford University Press.

THEOLOGY – The study of God, as he has revealed himself in Jesus Christ and in Scripture.
Ref: Manser, M. H. (2009). Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. London: Martin Manser.
RABBI – Title of respect, meaning “my great one,” or “my superior one,” used in Jesus’ day for Jewish religious teachers.

According to Matthew 23:7, “rabbi” was evidently used as a common title of address for the Jewish scribes and Pharisees; however, in the NT it is most commonly used as a title of respectful address when others were speaking to Jesus. It was used by Nathanael (Jn 1:49), by Peter and Andrew (Jn 1:38), by Nicodemus (Jn 3:2), by the disciples as a group (Jn 9:2; 11:8), and by a crowd generally (Jn 6:25). Mary Magdalene (Mk 10:51) and blind Bartimaeus (Jn 20:16) both use the longer form, “rabboni,” to address Jesus directly, thus indicating even more profound respect than the use of the mere title, “rabbi.” By the time of the writing of John’s Gospel, the title “rabbi” meant “teacher”; and this John says explicitly in 1:38 and implicitly in 3:2.

Jesus condemns the scribes and the Pharisees for their evident pride displayed in their love of being greeted in the marketplaces and their insistence on having men call them “rabbi” (Mt 23:7, 8). Jesus prohibited the use of the title for his own disciples, saying, “You are not to be called Rabbi.” However, Jesus’ prohibition was more against seeking to be called this and insisting on it than the mere legitimate possession of the title itself. In fact, several people did use the title of Jesus in a reverent way and they were not in any way rebuked.
Ref: Elwell, W. A., & Beitzel, B. J. (1988). Rabbi. In Baker encyclopedia of the Bible (Vol. 2, p. 1815). Grand Rapids, MI: Baker Book House.

RABBI [Gk rhabbi (ῥαββι)]. Var. RABBONI. An honorific title found in the NT. The Hebrew word rabbı̂ is transliterated just over a dozen times in the Greek text of the Gospels. In ten of these cases, the RSV retains the transliteration with the English equivalent “rabbi.” In five other instances Gk rhabbi is translated “master” (Matt 26:25, 49; Mark 9:5; 11:21; 14:45). In origin a title of authority, Heb rabbı̂ became, by the 1st century C.E., a title as well as a mode of address.
Ref: Lapin, H. (1992). Rabbi. In D. N. Freedman (Ed.), The Anchor Yale Bible Dictionary (Vol. 5, p. 600). New York: Doubleday.

SCRIPTURE – Name given to the holy writings of any religious group. These are usually gathered into an authorized collection or canon to which final appeal in religious questions is made. Scriptural writings comprise a large portion of the world’s great literature. Different religions define the authority of their scriptures in varied ways, but devout members of most religious groups generally regard their scriptures as in some way different and more sacred than other writings. Among the sacred scriptures of other religions are the Vedas and Upanishads of the Hindus, the Theravada of the Buddhists, and the Qur‛an of the Muslims. Christians recognize the Jewish scriptures—Torah, Prophets, and Writings—as Scripture, along with the four Gospels, 21 Epistles, the Book of Acts, and the Revelation. Some Christians also recognize the Apocrypha as Scripture. Christians call their book of scripture the Holy Bible.
Ref: Elwell, W. A., & Beitzel, B. J. (1988). Scripture. In Baker encyclopedia of the Bible (Vol. 2, p. 1915). Grand Rapids, MI: Baker Book House.

SCRIPTURE – The biblical writings, inspired by the Holy Spirit, have been entrusted to the church to remind it of the central teachings of the gospel, to guard it from error and to enable it to grow into holiness. The church is required to be obedient to Scripture and revere it as the Word of God.
Ref: Manser, M. H. (2009). Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. London: Martin Manser.

INCARNATION – Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the divine God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.
Ref: Osborne, G. R. (1988). Incarnation. In Baker encyclopedia of the Bible (Vol. 1, pp. 1025–1026). Grand Rapids, MI: Baker Book House.

INCARNATION – The assuming by God of human nature in the person of Jesus Christ. The incarnation is the fixed and permanent physical dwelling of God in his world, as opposed to the temporary manifestation of the divine presence and power in a theophany.
Ref: Manser, M. H. (2009). Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies. London: Martin Manser.

CONTEXT – The circumstances that form the setting for an event, statement, or idea, and in terms of which it can be fully understood and assessed. the parts of something written or spoken that immediately precede and follow a word or passage and clarify its meaning.

PRETEXT – A reason given in justification of a course of action that is not the real reason.

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