Truth & Doctrine

What are we doing here and why?

This is a series of lesson that is designed to accomplish a number of things. But the main thrust is to give you a firm grasp of the basic tenants of Christianity. It is important at the outset that we expose one thing that may first come into your mind. As we go thought these lessons you will be exposed to a number of things that maybe new to you. It is vital that you keep in the front of your memory. The is a fundamental difference in something being new and something being novel. A particular idea may seem new to you, but actually a really really old idea. You have just never been exposed to it before. Versus something being novel. Which is something nobody as ever conceived of before. Everything we discuss is not a novel idea. It is not something that I have just discovered and no one else has known. This principles we are discussing have been known for a long time. In some cases centuries.

So why is this important or even necessary? Everyone believes different things for different reasons. But there is really only one reason to believe anything. And that is if it true! Pilot himself asked Jesus what is truth? So then the questions that logically follows from that question is can we really know anything for sure? As we will discover. Understanding truth does not rely on 100% certainty. To have all the answers and exhaustive knowledge put us in the arrogant position of claiming to be God. This then leads us to the next question.

Why be a Christian?

Rapid travel and the electronic media have made us all aware (as never before) of the multiplicity of religions in the world. So how on earth can we decide between them? There is a Babel of voices competing for our attention. To which are we going to listen? We are presented with a veritable religious smorgasbord. So which dish are we going to choose? In any case, do not all religions lead to God?

It is against this pluralistic background that I want to answer the question: Why am I a Christian? Some readers will expect me to answer like this: ‘I’m a Christian because I happen to have been born in a largely Christian country. My parents were nominally Christian, I went to a school with a Christian foundation and I received a basically Christian education.’ In other words it was the circumstances of my birth, parentage and upbringing that have determined the fact that I am a Christian. And that is, of course, perfectly true. But it is only a part of the truth. For I could have repudiated my Christian inheritance. Many people do. And there are many others who become Christians who have not had a Christian upbringing. So that is not the complete answer.

Others may expect me to reply something like this. ‘On 13 February 1988, I made a decision for Christ. I heard a clergyman preach on Pilate’s question, “What shall I do with Jesus, who is called Christ?” Until that moment I didn’t know I had to do anything with Jesus, who is called Christ. But in answer to my questions, the preacher unfolded the steps to Christ. In particular, he pointed me in the New Testament to Revelation 3:20, in which Jesus says: “Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me.” So that night, by my bedside, I opened the door of my personality to Christ, inviting him to come in as my Saviour and Lord.’

That also is true, but it constitutes only one side of the truth.

The most significant factor lies elsewhere. Why I am a Christian is due ultimately neither to the influence of my parents and teachers, nor to my own personal decision for Christ, but to ‘the Hound of Heaven’. That is, it is due to Jesus Christ himself, who pursued me relentlessly even when I was running away from him in order to go my own way. And if it were not for the gracious pursuit of the Hound of Heaven I would today be on the scrap-heap of wasted and discarded lives.[1]

[1] Stott, J. (2003). Why I Am a Christian (pp. 11–13). Nottingham, England: Inter-Varsity Press.

A Matter of Authority

Before we talk about what truth is or is not. It is important to first talk about why it matters? Having truth means having power. And having power means you have authority. But if you cannot own the truth. Then were does that power come from. So the source of truth does matter. Ultimately it can come from only one of 3 places. First is me! I can speak of my truth and talk about how vanilla ice cream is the best kind of ice cream in the word. And this would be true. But maybe only true for me as the subject. This is the kind of truth that is based on personal preference. This leads to the kind of tolerance that isn't really tolerant. The second source for truth is society. It say that concensus is what determines what is true. But if that is true. Then was the holocaust really wrong? Because anything or anyone that disagrees with society is ultimately wrong. opposing points of view end up being viewed as offensive and shut down. And in today’s society that will get you “cancelled”. The final option is something that sits outside both of those. And that is objective truth. It is truth that is true for all people no matter who or where they are. If I say insulin is a medication that treats diabetes. That is true for everyone everywhere.

Another way of putting it is that the true starting point is not man, ultimately, but God. If in fact man is all there is (the perspective of the person we're often sharing with), then the only place he can start and end is with man. Then preference becomes supreme. But if God is there (which is what the Christian says), it doesn't matter what is preferred. It only matters what is true.

Part of being a Christian involves a change in our world view, not just a change in what turns us on. We adapt our lives to a new, truer view of the world rather than offering a view that is meant to be adapted to our lives. So instead of trying to find a way of making Christianity more pleasant and preferable to the nonbeliever, we explain that his view of the world is wrong and that we cling to Christianity because it's true. We conform our desires to the truth rather than the truth to our desires. Yes, it's important to make truth appealing, but we can't substitute appeal for the truth.

A word on Words

So before we get into any of the lessons ahead. One principle MUST be understood first. “words don’t have meaning. They have usage.” When we talk about words. Or when we use a word we must state what we mean by that word. In short we must define our terms.

So truth can have different meanings depending on how it it used. But the best definition of “the Truth” is “ that which conforms reality. And that reality is Christ!

So what is Truth?

So if God defines what is true. Then it makes sense that we should look at what the Bible says about it.

The Lexham Bible Dictionary Old Testament

Old Testament

The most common term for “truth” in the Old Testament is אֱמֶת (emeth). The semantic range of אֱמֶת (emeth) includes factuality and validity as well as faithfulness, firmness and reliability

The Lexham Bible Dictionary As Factuality

As Factuality

When used in a factual sense, אֱמֶת (emeth) indicates a genuine state of affairs as opposed to a false one. It is used in Deuteronomy in the context of a legal investigation (Deut 13:14; 17:4; 22:20). In Daniel 10:1, “truth” is used to describe the word that Daniel received in a vision. It can also be used as an indication of honesty in speech:

The Lexham Bible Dictionary As Faithfulness and Reliability

As Faithfulness and Reliability

אֱמֶת (emeth), understood as “faithfulness”, frequently occurs together with חסד (chsd), “mercy,” to indicate God’s loyalty to people (Gen 24:27; 32:10; Exod 34:6; 2 Sam 2:6; Pss 25:10; 61:7; 89:14; Mic 7:20):

The Lexham Bible Dictionary New Testament

New Testament

The most common terms associated with truth in the New Testament are ἀλήθεια (alētheia, “truth”), ἀληθής (alēthēs, “true”), ἀληθινός (alēthinos, “true,” “real”), ἀληθεύω (alētheuō, “to tell the truth”), and ἀληθῶς (alēthōs, “truly”). These words are used in three senses:

The Lexham Bible Dictionary As Factuality

As Factuality

Truth may be used to convey a sense of being in accordance with fact or reality, as opposed to being false or in error. This is the dominant sense of “truth” in the New Testament.

The Lexham Bible Dictionary As Faithfulness and Reliability

As Faithfulness and Reliability

Though truth as faithfulness or reliability is more common in the Old Testament, it is used in the New Testament in Rom 3:4, 7, and 15:8.

The Lexham Bible Dictionary As Reality

As Reality

Truth may be used to describe that which is real and genuine, as opposed to fake or only an imitation. It also describes that which is complete versus incomplete.

• Jesus is the true light (John 1:9).

• The Father desires true worshipers (John 4:23–24).

• Jesus’ body is true food (John 6:32, 55).

• Jesus is the true vine (John 15:1).

• The truth of God is exchanged for a lie (Rom 1:25).

• Jesus ministers in the true tabernacle (Heb 8:2; 9:24).

• Love must be performed not with words, but in truth (1 John 3:18).

Truth begins with DOCTRINE!

The 20th century witnessed an increasingly energetic revolt against doctrine. A denial of specific formulations of classical Christian doctrine has been evident in some quarters, while others have rejected the very notion of doctrine itself.

Doctrine has even fallen on hard times even among those who call themselves evangelicals. Some evangelical historians now argue that the defining principles of evangelical identity are not specifically theological--at least beyond the most general affirmations. If true, that judgment would be a disgrace to any people of God. As it is, however, evangelicals have a proud doctrinal heritage and have historically given careful attention to confessions of faith and doctrinal issues.

Doctrine is, quite literally, the teaching of the church--what the church understands to be the substance of its faith. It is no substitute for personal experience. Evangelical Christians have given clear witness to the necessity of personal faith in Jesus Christ, but that personal faith is based in some specific understanding of who Jesus Christ is and what He accomplished on the cross. After all, we do not call persons to profess faith in faith, but faith in Christ.

There is no Christianity "in general." Faith in some experience devoid of theological or biblical content--no matter how powerful--is not New Testament Christianity. Those called to Christianity in general may believe nothing in particular. But faith resides in particulars.

Some churches seem to think that doctrine is a concern for those of a certain intellectual bent, but unnecessary for most Christians. Interest in doctrine amounts to something like an intellectual hobby. Others steer clear of doctrine for fear of argument or division in the church. Both factors indicate a lack of respect for the Christian believer and an abdication of the teaching function of the church.

Those who sow disdain and disinterest in biblical doctrine will reap a harvest of rootless and fruitless Christians. Doctrine is not a challenge to experiential religion; it testifies to the content of that experience. The church is charged to call persons to Christ and to root them in a mature knowledge of Christian faith.

Sociologists and historians observing the American church scene indicate that one of the first signs of denominational decline is a lessening of doctrinal attention. Many mainline Protestant denominations have followed this course, with a weakening concern for biblical doctrine followed by decline in membership and evangelistic outreach.

Yet, evangelicals should not recapture a healthy concern for biblical doctrine merely as a means of avoiding organizational or congregational decline. We must do so because nothing less is worthy of a New Testament people. The essential issue for the church is faithfulness.

Churches lacking an intentional and effective program of doctrinal instruction risk becoming the company of the confused. Charles Spurgeon told the painful story of the Irishman who attended a sectarian religious society meeting. Telling of the meeting, the man recounted: "Oh, it was lovely: none of us knew anything and we all taught each other."

American evangelicals must curb the decline of doctrinal concern in our midst and recapture the teaching responsibility of the church. Doctrine without piety is dead, but piety without doctrine is immature at best, and inauthentic at worst. Faithful Christians are always concerned with the development of true Christian piety and discipleship in believers. Yet, as John A. Broadus commented over a century ago, doctrinal truth is "the lifeblood of piety."

Those who call for a "doctrineless Christianity" misunderstand--or misrepresent--both doctrine and Christianity. Pragmatism and program concerns dominate the lives of many Christians and their congregations. The low state of doctrinal understanding among so many evangelicals is evidence of a profound failure of both nerve and conviction. Both must be recovered if there is to be anything even remotely evangelical about the evangelicalism of the future.

R. ALBERT MOHLER, JR.

So what do we mean when we talk about doctrine? Again we need to define our terms. The Holman Illustrated dictionary defines it this way.

DOCTRINE Christian truth and teaching passed on from generation to generation as “the faith that was delivered to the saints” (Jude 3 HCSB).

Holman Illustrated Bible Dictionary Doctrine

Specifically, doctrine refers to Christian teaching and most specifically to Christian teaching about God, the gospel, and the comprehensive pattern of Christian truth. The word itself means “teaching” and generally refers to the accepted body of beliefs held by the Christian church universally and to those beliefs specific to individual denominations and congregations in particular.

The Christian church cannot avoid teaching and thus must formulate a framework for understanding and teaching the basic rudiments and principles of the faith and for developing those basic doctrines into more comprehensive and thorough understandings. Without such a framework, the church has no coherent system of beliefs and no means of discriminating between true and false beliefs.

Doctrine thus serves a vital and necessary role within the life of the church and the life of the believer. The biblical focus on doctrine is not based upon the notion of static and dead beliefs but upon living truths cherished and defended by all true Christians.

The foundation, sourcebook, and authority for developing doctrine is the Bible. The Bible is “profitable for teaching” (2 Tim. 3:16), and it forms the structure, content, and authority for the development of doctrine.

The structure of Christian doctrine is rooted in the character of the Bible as the inerrant and infallible Word of God. As God’s revelation, the Bible establishes a structure for thought and conveys truth in doctrinal form. Doctrine is most clearly rooted in the propositional nature of biblical revelation. The Bible sets forth a unified and comprehensive structure of Christian truth, and the church bears the responsibility to correlate these truths into a unified system of truth.

The content of Christian doctrine is derived from a careful consideration of the totality of the Bible’s teaching. Doctrines are developed as Christians seek to understand the contents of the Bible and to express those teachings in understandable form appropriate for instructing believers.

The authority for Christian doctrines is the Bible itself. In formulating doctrine, the church takes other authorities into consideration. Experience often reveals the need for doctrinal attention, and true Christian doctrine is to be lived out in faithful Christian experience, not just received as matters of intellectual interest. Reason is also important in doctrinal formulation, for the tools of reason are indispensable to the task of expressing biblical truths in doctrinal form. Tradition also plays a role, for every generation of Christians inherits patterns of belief and practice from previous generations. We do not begin with a blank slate unformed by received traditions.

Nevertheless, the Bible cannot function merely as one authority among others. The Bible is the controlling and ultimate authority for all matters of Christian belief and practice. Experience, reason, and tradition are to be judged by Scripture, and Scripture is not to be judged by other authorities. This principle has characterized the church in every period of doctrinal strength and purity. When compromised, false teachings and heresies inevitably follow.

This principle was expressed during the Reformation as sola Scriptura, for Scripture alone is the final and controlling authority for all true Christian teaching and doctrinal formulation.

Once formulated, doctrines are often expressed and taught through catechisms and adopted as creeds and confessions. Every Christian denomination expresses its beliefs in some doctrinal form, whether highly developed or rudimentary. Likewise, every Christian must have a basic understanding of Christian doctrine in order “to give a defense to anyone who asks you a reason for the hope that is in you” (1 Pet. 3:15 HCSB).

The church must give constant attention to doctrine, for aberrant teachings and heresies are constant threats to the biblical integrity of the people of God. Like the Christians of ancient Berea, the church must continually examine its beliefs by Scripture (Acts 17:11). Heresies are to be confronted and corrected on Scriptural authority. False teachers are to be revealed and removed from fellowship (1 Tim. 6:3–5 KJV; Titus 3:10). The church cannot be unconcerned about false teachings but must protect the purity of true Christian faith in mutual submission to the Bible as the Word of God.

Doctrines are to be formulated, taught, and passed down from one generation to the next in a succession established by the apostles (Acts 2:42; 2 Tim. 2:2). The faith “once for all delivered” (Jude 3) is to be cherished, believed, defended, and protected by true Christians. Parents are responsible for teaching their children, and church leaders are to teach the flock of God with faithfulness.

No human formulation can express Christian truth in total comprehensiveness. Our doctrinal formulations are never coextensive with the fullness of biblical truth. Nevertheless, the church is called to express the structure and content of biblical truth and to be continually about the task of correcting our doctrines by Scripture, seeking to teach the gospel and the pattern of biblical truth as it was first received by the apostles.

The Bible itself speak of doctrine and even uses the greek word for it.

1 Timothy 1.3

English Standard Version Chapter 1

3 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine,

1 Timothy 6:3–4 ESV

3 If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, 4 he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions,

So the Bible does teach about doctrine.

We often think negatively of the word Doctrine. Why is that? Because we associate it with words like “indoctrination” which we think means we give up the right to think for ourselves. When as we will see is the exact opposite of what doctrine is really designed to do. Everyone actually has a doctrine of sorts. We may not be able to articulate it. But we have it. We may even say we have none. Which from a certain perspective is a doctrine in and of itself.

We can best understand doctrine much like the framework of a house.

Jesus uses this analogy of himself.

Matthew 7:24–27 ESV

24 “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”

Biblical doctrine provides a basic structure for something that with a good foundation will not only last. But can also be very beautiful. So this is the way we are going to approach our study. We are going to use the work doctrine as and acrostic as we go through our lesson. This is not something I invented. It has been around for a while. Each letter of the word will stand for some basic truth of Christianity. This will make it easier to remember. So next week we will start with the letter “D”. Which stand for the “Deity of Christ”. So we will talk about what that means the next time we meet.