ARE 309: SYSTEMATIC THEOLOGY

SECOND SEMESTER 2021-2022 ACADEMIC YEAR

MODULE LEARNING OUTCOMES
By the end of the course, the learner will be able to:
1.1 Acquire skills and knowledge necessary for understanding the meaning of theology,
and systematic theology.
1.2 Cultivate positive attitudes toward theology and its ability to solve our day-to-day
challenges.
1.3. Equip yourself with problem-solving skills that will enable you to theologize your
contemporary situations effectively and relevantly.
1.4. Enable you to think beyond the Christian doctrines and understand this knowledge for
future use.
1.5. Think creatively and differently as you engage Christian doctrines and be in a
position to correct false and divisive teachings in both the academic and general society.

COURSE DESCRIPTION
This is a core course meant for all students who are taking Bachelor of Arts or Bachelor of
Education (Arts) and taking courses in Religious Studies. The course aims at equipping and
producing all-rounded students with basic knowledge, and attitude values to enable them
function effectively as community leaders, religious practitioners, scholars of religion, and
teachers in religious studies among others. The general purpose of the course therefore is to
introduce the learner to the doctrines in Christian theology, and eventually enable the learner
to be a problem-solver in largely Christian society that is doctrinally divided right from the
family levels. A person who has successfully taken this course will be able to boldly confront
or encounter cultic and sectarian groups who eschew reason in their theological discourses
and offer the correct Christian education. Such challenges are common, especially with
regard to the New Religious Movements (NRMs). With heretical teachings, some of the
NRMs are ironically dangerous to the very society that they seek to serve. The course will
take you to 35 instructional hours some of which will be covered via online activities and via
face to face.
COURSE REQUIREMENT
This course, “Systematic Theology” is one of critical courses in Religious Studies but with no
pre-requisite that covers 3.0 credit hours. It aims at equipping and producing all-rounded
students with basic knowledge, and attitude values to enable them function effectively as
community leaders, religious practitioners, scholars of religion, and teachers in religious
studies among others. The course will make the learner theologize cutting-edge issues facing
our contemporary society; and eventually stand out as a problem-solver.
The learner will be expected to participate and engage his or her peers online and the e-
moderator who is basically the assigned lecturer. The online activities are hereafter referred
to as e-tivities, and the learner will be guided appropriately in order to engage them
effectively. These e-tivities are part of the learning process and must therefore be taken
seriously. As such, these e-tivities may be graded as the e-moderator deems fit. Such grading
will be communicated in the e-tivity guidelines and a response will eventually follow after
each e-tivity. They will include, but not limited to, online assessment quizzes, assignments,
and discussions. There will also be assessment questions that you can attempt at the end of
every lesson so as to test your comprehension of the lesson. All the resources used in this
module are well availed especially through online and under the resources section, that is,
after the answers to the questions that are provided herein.
CONTENT SUMMARY
Lesson 1: Definition and Concepts in Christian Theology
Lesson 2: Methods and sources of theology
Lesson 3: Doctrine of God
Lesson 4: Doctrine of Trinity
Lesson 5: Doctrine of creation
Lesson 6: Doctrine of humanity
Lesson 7: Doctrine of Christology
Lesson 8: Doctrine of the Holy Spirit
Lesson 9: Doctrine of Ecclesiology
Lesson 10: Doctrine of Eschatology
LESSON 1: DEFINITION AND CONCEPTS IN CHRISTIAN THEOLOGY

LESSON 1: Definition, concepts and Introduction to Systematic Theology

1.1. Introduction
In this first lesson, we lay the foundation for the entire course by defining the concepts of
theology, classical theology, Systematic Theology and other related terms. In our long
serving teaching career, we have discovered that an understanding of the key concepts, the
basic principles behind the subject and their applications increases the learner’s
concentration, motivation, and the love for both the instructor and the subject under
consideration. We therefore introduce you to the meaning of theology, the classical definition
of theology and the meaning of Systematic Theology so as to give you a strong foundation in
your study of any Christian theology. The reason for taking to definitions is to help in
demystifying the subject under consideration by first simplifying the term theology. As we
strive to understand how the term theology can be systematised, we will be able to come up
with our own definitions of the same. The purpose of this lesson therefore is to prepare you
for an in-depth study of Systematic Theology and other related courses.

1.2. Lesson Learning Outcomes

By the end of the lecture, students will be able to:
1.2.1. Explain the concept of theology and how the concept will be systematised.
1.2.2. Distinguish between theology and systematic theology.

1.2.1. Understanding Theology

Basically, Theology refers to the science of God and God’s works. We refuse to call God
HIM in this course due to gender considerations, as some are not comfortable with reference
to God as He or She. Further gender policy in various university forbids sexist language in
reference to humankind as mankind, God as He and so on, as it connotes intellectual
arrogance and/or patriarchal pride that falls short of genuine intellectual stand.

Nevertheless, the words theology is derived from two Greek words theos (God) and logos
(word, discourse, doctrine). Theology is limitedly referred to as the doctrine of God. Broadly
and more commonly, all basic/common trends relate theology to God’s sustainability of the
universe hence the science, study, and/or discipline that focuses on God and God’s relations
to the universe.
Thus, we can trace the meaning of theology from its two Greek nouns, Theos and logos, even
though the link between these two nouns may be easily noticed in the first chapter of the
Gospel of John. “In the beginning was the WORD (logos), and the Word was with GOD
(Theos), and the Word was God” (John 1:1). In a nutshell, theology can be defined simply as
a systematic discourse about God, a discourse which can be expressed contextually in
Europe, Africa or elsewhere. Another simple definition of theology is a discourse about God,
a study of God, sometimes referred to as a science. To some theologians, any ‘God-talk,’ any
effort to speak about our understanding of God is theology.

Theology can be contrasted with philosophy by considering that theology presupposes

revelation and belief in absolute truth as the last justification for all explanations; while
philosophy presupposes human reason as the fundamental court of appeal in the explanation
of mysteries and paradoxes. Reason may be used in theology to explain some aspects of
religious belief, but when reason fails to offer a convincing explanation, a theologian may
conclude that God knows or “it is the will of God.” In a similar situation, a philosopher
would simply conclude that he or she does not know or simply admits that no answer is
available now. In view of this, theology implies that we start from a given truth towards
theological articulation which will serve to interpret, elucidate or unveil. On the other hand,
philosophy starts with presuppositions and thereby seeks to help us to find out what truth is,
so that truth is not the starting point, but the aim. However, we should take into consideration
that reason is not absolute but limited and that belief in absolute reason is unreasonable. This
calls us to find ways of thinking that can assist with day-to-day problems.

1.2.1.1. Classical definition of theology

A classic definition of theology has been offered by one of the leading scholars in Africa,
Jesse Mugambi, as the systematic articulation of human response to revelation within a
particular situation and context. Certainly, each part of the definition, is loaded and can be
expanded in a whole book as it contains several important implications. Among these are
that, theology must not necessarily be associated with literacy or high academic learning even
though such skills may greatly enhance theological expression. Rather, it is worthwhile to
associate theology with systematic reflection and articulation. This understanding helps us to
understand that there are good theologians who have never published. Among them is
Socrates, Jesus of Nazareth, Siddharta the Buddha and Muhammad, though not all are
Christian theologians. A reconstruction of the meaning of the word theology will revise the
traditional understanding of the term; and will eventually stress that there are numerous
theologians who cannot read and write. It also shows that it is not Christians alone who
theologize as people of other faiths also reflect about God. Our concern in this lesson
however is Christian theology and how it is systematized.

Traditionally, classical definitions of theology have been associated with the works of
western scholars such as John Macquarie who in 1968 defined theology as the study which,
through participation in and reflection upon a religious faith, seeks to express the contents of
this faith in the clearest and most coherent language possible. The challenge in this definition
is implication that theology has to be studied in an established institution, something that may
ignore informal studies, as in the case of symbolic and oral theologies. The definition
however is a classical and a well-thought out one.

1.2.1.2. Who are Evangelicals in Christian theology?

Evangelicalism is broadly understood as that brand of Christianity, emerging from the
Pietistic stream of the Reformed tradition. In this strand, their emphasis is on salvation
through personal encounter with the risen Christ. And this is intended to include both
Pentecostal/Charismatic movements as well as those who do not identify with these
movements but those who believe in the need for personal salvation and Christian
discipleship through adherence to scripture. It may also include a number of people in the
“mainline” or ecumenical churches such as the Anglican Church, the Lutheran, the
Methodist, the Roman Catholics and so forth. Their theologies are informed by their
evangelical context.

E-tivity 1.2.1 – Understanding theology

Numbering, pacing and sequencing 1.2.1
Title Understanding theology
Purpose The purpose of this e-tivity is to enable you to understand and
explain the theology, its concept and its application.
Brief summary of overall task 1. Read the first part of David Taru’s article dealing with his
definition of theology. Does his critique of definition enrich your
understanding of theology?,
2.Watch videos 1 and “Video2 on “What is theology” (2016)
and define as you explain why theology matters to our
contemporary society
 Spark

Individual task (a) Using bullet points, list 5 possible and logical definitions of
the term theology.
(b) In a sentence, develop your own classical definition of
theology and save it in a portfolio that can be accessed by your
facilitator if required. It should be a complete sentence with all
punctuations, where necessary
Interaction begins a) Analyze any two themes that are common in the
definition of theology
b) Provide positive and constructive feedback on the team
learners’ views and ideas. Do this on the discussion forum 1.2.1
E-moderator interventions 1. Ensure that learners are focused on the contents and
context of discussion.
2. Stimulate further learning and generation of new ideas.
3. Provide feedback on the learning progress.
4. Closing the e-tivity.
Schedule and time This task should take one hour
Next What is Systematic Theology?

1.2.2. Systematic Theology?

Strictly speaking, Systematic Theology (ST) refers to a discipline of Christian theology that
formulates an orderly, rational, logical, and coherent account of the doctrines of the Christian
faith. In light of this, ST builds on biblical disciplines such as soteriology (study of salvation),
bibliology (study of the Bible), demonology (study of demons – though given little
emphasis), pneumatology (study of Holy Spirit), Christology (study of Christ), thanatology
(scientific study of death and practices revolving around it), theology proper (study of the
character of God), Angelology (the study of angels), Ecclesiology (study of Church),
Hamartiology (study of sin), theological anthropology (study of the nature of humanity),
eschatology (study of end times), theodicy (studies that shows God does not bring suffering),
church history, biblical theology (bibliology), historical theology and so on. ST shares her
critical tasks with other disciplines such as dogmatics, ethics, apologetics, philosophy of
religion, and constructive theology. For instance, both ST and Philosophy of Religion share
topics such as proofs of God’s existence. Similarly, Apologetics and ST

In regard to methodology, ST draws on the core sacred texts of Christianity while

simultaneously investigating the development of Christian doctrine over the course of history.
This particularly through ethics, philosophy, natural sciences, and social sciences. In its
contemporary usage, ST is understood in diverse, though related, ways. In Evangelical
circles, it refers to the exploration of the content of the Bible. This exploration of the Bible’s
message is garnered through reading the biblical narratives, poems, proverbs, and letters as a
story of redemption or as a manual for how to live a Godly lifetime.

Another contemporary usage of ST is theology which self-avowedly seeks to perpetuate the

classical traditions. These classical traditions are seen to have been set by the likes of
Socrates, St. Augustine, St. Thomas, the Damascene, Aquinas, John Calvin, Melanchthon,
and Martin Luther among others. In our contemporary world, key Systematic theologians
include: Jurgen Moltmann, Karl Barth, Karl Rahner, Paul Tillich, Louis Berkhof, Hendrikus
Berkhof, Alister McGrath, Wolfhart Pannenberg, Wayne Grudem, Gustaf Aulen, Millard
Erickson, Thomas C. Oden, Reinhold Niebuhr, H. Richard Niebuhr and Hans Kung among
other western scholars. In the African context, John Mbiti, Kwesi Dickson, Anthony
Balcomb, Julius Gathogo, Jesse Mugambi and Emmanuel Katongole among others. Other
Systematic Theologians in Africa include: Bolaji Idowu, Edward Fashole-Luke, Gabriel
Setiloane, Manas Buthelezi, Christian Gaba, Canaan Banana, Christian Baeta, Harry Sawyerr,
Lamin Sanneh, Jean-Marc Éla, A. Ngindu Mushete, Kä Mana, Desmond Tutu, John Pobee,
Gwinyai Muzorewa, Boulaga Eboussi, Kwesi Dickson, Laurenti Magesa, Charles Nyamiti,
John Mary Waliggo, Ezra Chitando, Jonathan Draper, Zablon Nthamburi, Tinyiko Sam
Maluleke, Gerald West and Allan Boesak, among others.

Equally, leading African women theologians include: Denise Ackermann, Musa Dube,
Christina Landman, Mercy Amba Oduyoye, Isabel Apawo Phiri, Esther Acolatse, Bernadette
Mbuy Beya, Fulata Moyo, Anne Nasimiyu-Wasike, Eunice Karanja- Kamara, Mary
Nyanchama Getui, Grace Rose Imathiu, Philemona Njeri Mwaura, Musimbi Kanyoro,
Elizabeth Amoah, Jane Nyambura Njoroge, Teresa Hinga, Kabamba Kiboko, Madipoane
Masenya and Rose Teleki Abbey. African women theologians reflect on the word of God
systematically from a woman’s perspective and address issues such as God and patriarchy,
women and ecclesiology, women and soteriology, women and ordination in Africa, women
and leadership, God and violence against women, and God and empowerment of African
women among others. While African Christian theology addresses the African contexts of
poverty, historical marginalization, African ecclesiology, God and African culture, African
hermeneutics, African Christology, African experiences, pneumatology in Africa among
others, Black Theology of North America addresses the racial concern in the USA. Equally
Black Theology, before the dismantling of apartheid in 1994, addressed the oppressive
situation in the light of the Gospel of Christ. Hence, ST appreciates that all theologies are
informed by contexts and situations.

E-tivity -1.2.2 What do we mean by “Systematic Theology”?

Numbering, pacing and 1.2.2

sequencing
Title Systematic Theology
Purpose The purpose of this e-tivity is to enable you to distinguish
between theology and philosophy
Brief summary of overall task Read Material 1, Material 2, and Material 3, Material 3 in
order to understand the meaning and task of Systematic
Theology. In other words, what is systematic theology and
what is the task of theology?
Spark

Individual task a) In a paragraph, explain the major tasks of theology.

b) Is systematic theology synonymous to classical
theology?

Interaction begins
E-moderator interventions
Schedule and time
Next
1. With illustrations, post two reasons why you think
systematic theology is synonymous to classical theology and
two reasons to show why it is not.
2. Do this on the discussion forum 1.2.2
5. Ensure that learners are focused on the contents and
context of discussion.
6. Stimulate further learning and generation of new ideas.
7. Provide feedback on the learning progress.
8. Closing the e-tivity.
This task should take two hours
Methods and sources of theology

1.3. Assessment Questions

1.All statements below are correct except one, which one is false?
a). “The task of systematic theology is the explication of Christian doctrine in its full scope
and in its integrity. In much classical Christian dogmatics, as well as in some modern
systematics, the scope of the discipline requires consideration of both credenda and agenda,
thus prohibiting any separation of doctrine and ethics.”
b). “Theology is universal and not contextual or situation as God speaks to everyone equally,
same wave length, at the same time, and delivers similar revelation to everyone.”
c). “In its internal orientation, systematic theology concerns itself with ordered exposition of
Christian claims about reality. In its external orientation (what might be called the apologetic-
hermeneutical element of the task), systematic theology concerns itself with the explication
and defence of Christian claims about reality in order to bring to light their justification,
relevance, and value.”
d). “Karl Barth's Church Dogmatics is written out of a conviction that dogmatic description is
sufficient to persuade, and that independent apologetics inhibits rather than enables
extramural presentation of the substance of Christian faith.”
2. Identify which statement is false.
a) “Theology is synonymous to religion as the methodology and scope for both is the
same.”
b). “The themes of theology include God, humanity, the world, salvation,
and eschatology (the study of last times).”
c) “The study of theology is part philosophy, part history, part anthropology, and also
something entirely its own. Theologians have the complex job of thinking about and debating
the nature of God. Studying theology means taking on challenging questions about the
meaning of religion.”
d). “Theology is the systematic study of the nature of the divine and, more broadly, of
religious belief.”
3. Key systematic theologians include all BUT ONE of the following pair:
a) Sigmund Freud and Eric Erickson
b) Louis Berkhof and Hendrikus Berkhof
c) Alister McGrath and Wolfhart Pannenberg
d) Wayne Grudem and Gustaf Aulen.
4. All but one pair is a branch of systematic theology. Which one is not a branch of
systematic theology?
a). Dogmatic and ecumenism.
b). Theological ethics and social ethics.
c). Psychology and sociology of education.
d). Religious philosophy and doctrine of eschatology.
5. All but one analysis is correct, identify the wrong one.
a). “Peter Lombard who lived between 1100 to 1160 is the father of systematic, and was
heavily influenced by scholastic theology (discussions about God by means of human
rationality).”
b). “The Greek philosopher Plato, with whom the concept emerges for the first time,
associated with the term theology a polemical intention—as did his pupil Aristotle.”
c). “Martin Luther, the 16th century church reformer was the first person to use the term
theology.”
d). In his philosophical system, Origen became the first systematic theologian and
philosopher of the Christian Church in our modern understanding.”
6.All but ONE are major types of theology, identify the wrong one.
a). Biblical studies – the critical examination and interpretation of theological texts.
b). Church history – the study of how Christian theology has changed.
c). Ethno-philosophy.
d). Systematic theology and practical theology.

1.4. References
1. Nature of Theology
https://www.britannica.com/topic/theology
2. A study on systematic theology
http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100005
3.Contributions from systematic theology
http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2305-08532018000100005
4.Four things you cannot do without systematic theology
https://www.thegospelcoalition.org/article/4-things-you-cant-do-systematic-theology/
5.Tarus, D. 2018. Doing theology today
https://www.jumugajournal.org/index.php/jjeoshs/article/view/7/7
LESSON 2: METHODS AND SOURCES OF THEOLOGY
2.1. Introduction
In the previous lesson, we have explored the nature of Systematic Theology (ST). We have
noted that Systematic Theology applies the truths gained in biblical theology to every aspect
of our lives. ST leads to doctrinal formulation. That is, what we ought to believe and how we
ought to live. This application of truth is warranted by the canon and done in light of
historical theology. In this understanding, ST constructs a well-thought-out worldview that
enables the church to rightly think God’s thoughts, and to set biblical truth over and against
its worldview competitors and/or detractors. In view of this, the goal of ST is “to bring every
thought captive to Christ” (2 Cor. 10:1-5) for our good, for the life and health of the church,
and most significantly for God’s glory. After this befitting preparation for the task ahead, we
now turn to the methods and sources of theology. The purpose of this lesson is not only to
consolidate the gains of the first lecture/lesson, but also to understand the way of theologizing
both at the academic and social levels.

2.2. Lesson Learning Outcomes

By the end of this lesson, you will be able to:
2.2.1. Explain the methods in doing Christian theology.
2.2.2. Explore the various sources in doing theology

2.2.1. Methods in Christian theology

As we focus on the methods in Christian theology, we must never forget that theology is
basically the study of God and God’s doings in the created order. In focusing on the methods,
we focus on the tools and approaches needed to pursue the study. This means, everyone can
easily think of these tools and approaches. In regard to Systematic Theology (ST), it is one
connected, coherent philosophical system that is organized in pursuit of theology. That
means, one cannot escape philosophical methods of doubt, analysis, questioning, probing,
synthesizing, and discussion in systematizing theology. Hence, reason, as in philosophy is a
critical approach and method in Christian theology. When we ask, for instance, who causes
sufferings, earthquakes, accidents, covid-19 and so on: God, humanity or Satan? In such a
question, we might want to assess the carelessness of humanity as a contributing factor. That
calls for reason. We might also want to think of the righteous biblical job who was tested by
Satan after God allowed Satan so as to test his faith in God, and that calls for comparative
analysis. We may think of the several place and motor accidents by drug addicts and
drunkards, and wonder are human beings not to blame? We may want to think of the poverty
of the third world amidst too much religiosity and sacrifices to God. Who is to blame in all
this.

Another way of looking at methodology in doing theology is to focus on specific outstanding

theologians and focus on their individual methodology. Take St. Augustine’s approach to
theology in particular. St. Augustine is a 4th century philosopher-theologian whose
groundbreaking works infused Christian doctrine with Neoplatonism. Plato was a Greek
philosopher who philosophized before Christ. Plato argued that what we see today is only a
shadow of the reality that we shall one day encounter. Such teachings are common in Pauline
theology when St. Paul in 1 Cor. 13:12 says, “For now we see only a reflection as in a mirror;
then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully
known.” St. Augustine’s approach has a philosophical touch. St Augustine tries to reconcile
his beliefs about freewill, especially the belief that humans are morally responsible for their
actions, with his belief that one’s life is predestined.

In employing St Augustine’s theological method, we realize that he based his teachings

entirely on scripture and saw it as illuminated by God’s grace. This illumination in
Augustine’s approach is both personal and ecclesial. To Augustine, Biblical exegesis was the
primary method for doing theology, even though the exegetical approach could use a variety
of the so-called “secular tools.” Another recurrent issue in St Augustine’s methodology is that
he wrote most of his works as a response to someone or in response to contemporary issue
that needed a theological reflection or direction.

Writing his four book volumes from the year 396 to 400 AD/CE, St Augustine writes to a
particular audience who were primarily preachers and Bishops. In these, he tells the readers
that the material is divided into two parts, namely: Books I-III on rules for interpreting
scriptures and Part 2 (Book IV) on preaching scripture. In book 1, he insists that we should
use this world, not enjoy it, in order to return to God. He says, “Anyone who thinks they have
understood Scripture but cannot by his understanding build up this double love of God and
neighbor, has not yet succeeded in understanding it.”

In St. Augustine’s book 11, he propounds the theory of signs as critical in biblical theology.
He extolls the use of scripture to understand scripture, and insists that preachers should know
Greek and Hebrew for proper translation of the scripture, as these were the first languages of
the scripture before Latin came later, and later translated in our many languages and dialects
globally. In his book 11 also, he underlines the importance of knowing history, geography,
astronomy, mathematics, and logic in studying scripture. Such methodologies are being
proposed in modern day Africa by contemporary theologians who are insisting on
interdisciplinary approach to theology.

In his book IV, St. Augustine uses rhetoric to convince people out of falsehood, as he insists
that Christian theologians should first of all be concerned to propound the truth. In his
methodology, he insists that one can learn how to propound God’s word even by reading and
studying Christian literature outside of canon. As “the wisdom of what a person says is in
direct proportion to his progress in learning the holy Scriptures – and I am not speaking of
intensive reading or memorization, but real understanding and careful investigation of their
meaning.” By far the most important of Church Fathers, St Augustine becomes part of the
method in Christian theology. In view of this, universities, in building from St Augustine, the
Scholar-Church Father, have to solidify academic approach to theology.

Another methodology in Christian theology is writing, that is purposely done to give an

orderly account. Peter Lombard (1100-1160), a professor of theology of Cathedral School of
Notre Dame and Archbishop of Paris, wrote Sentences in 1150 as a way of organizing
teaching of the Church Fathers. In so doing, he aptly explicated the Roman Catholic
theology. Indeed, writing Sentences is a critical method in theologizing. A writing church or
any organization will stand the test of time.

In so doing, Peter Lombard organized four Books as follows: God and the Trinity, Creation,
Incarnation and Redemption, and Sacraments – thereby becoming the pioneer modern
Systematic Theologian. Of course, St Paul wrote the two books of Galatians and Romans
which deal with Christian doctrines – and is therefore seen as the first Systematic Theologian
who gave an orderly account. St. Augustine is also seen as a Systematic Theologian who
gave an orderly account. Nevertheless, Peter Lombard is seen as the father of Systematic
Theology as we know it in the 21 st century, as his four organized books) on Sacraments, God
and Trinity, Incarnation and Redemption, and Creation) strikes a clear working chord with a
modern Systematic Theologian. His approach and method is the modern trajectory in
Systematic Theology. His Sentences are our Sentences today.
Another method, though noted above, is the use of philosophy in doing theology. St. Thomas
Aquinas (1225-1274) demonstrates this when he incorporated the newly translated works of a
Greek philosopher Aristotle into theological method. He recalled, in his Sentences what St
Augustine had to say about Aristotle. Besides this, Aquinas engaged in theological quarrels
with the greatest Franciscan of the time, whose founder (St. Francis, 1881-1209) was also a
professor at Paris, St. Bonaventure. Over his family’s objections, Aquinas joined Order of
Preachers (the Dominicans) and eventually studied his doctorate in Paris. Like any other
philosopher thus, he was not afraid to “quarrel” with other divergent issues as he sought “the
truth” – thereby adding up another methodology in theology.

NOTE however that Franciscans are a group of related mendicant religious orders within the
Catholic Church. It was founded in 1209 by St. Francis (1881-1226) of Assisi, Italy. These
Orders include: the Order of Saint Clare, the Order of Friars Minor, and the Third Order of
St. Francis.

Another methodology is the use of Summa Theologiae (Summary of Theology) which is

Thomas Aquinas’ (1225-1274) best known work. It seeks to describe the relationship
between God and humanity; and to explain how human’s reconciliation with the Divine is
made possible at all through Christ. It is summarized systematically into three parts, namely:

Part 1 on theology. The first part of the Summa (summary) is the premise that God governs
the world as the universal first cause.
Part 2 on Ethics. Here, St. Thomas develops his system of ethics, which has its root in the
works of the Greek philosopher Aristotle. In this, he addresses the Justitia originalis (original
justice), the possession of the gratis gratum faciens (the continuous, indwelling power of
good), and grace as a supernatural ethical character created in humans by God, virtues and
law.
Part 3 on Christ, where he asserts that the incarnation was absolutely necessary.
In all these three parts, each section is divided into questions, each question into articles (as
rephrased as a question. And each article is divided into: specific objections, on the contrary,
I answer that …, Specific replies to objections. Seen in this way, Thomas Aquinas
methodology builds on theological methodology beyond him as a person.
Between the Age of Renaissance and the Reformation (1300 to 1600 AD/CE), theological
methodology moved too far from scripture and became mere philosophical analysis. In turn,
Renaissance was a fervent period of European cultural, artistic, political and economic
“rebirth” following the so-called middle ages, also called Medieval Period (476-1453). The
Renaissance promoted the rediscovery of classical philosophy, literature and art. Certainly, an
emphasis on philosophy (Aristotelianism) was not a suitable tool for biblical exegesis as it
stressed on tradition (ecclesial) rather than on personal biblical exegesis.

In post reformation times, Martin Luther came up with scholastic methods that sought to
insist on the original meaning of the biblical text. Hence the 16 th century church reformers
(refer to John Calvin, Ulrich Zwingli and Luther) emphasized the return of scripture (Sola
Scriptula). They emphasized the return of the original languages of the Bible, and Luther
followed the best available Hebrew text as he rejected Septuagint. John Calvin (1509-1564),
the French theologian, argued that theirs was to return theology to what St. Augustine had
intended. That is, an emphasis on scripture, faith and grace (hence Luther’s 3 Solas, gratia,
scriptula, fide). “Augustine is so completely of our persuasion” said John Calvin. In most
protestant theologians today, this 3 Solas (Latin for grace alone, faith (fides) alone and
scripture alone is still a treasured methodology.

In the so-called world of scientific revolution, methodology has shifted to modernity and
historical critical methods where empiricism becomes a treasured method of knowing. In
turn, empiricism is the theory that all knowledge is based on experience derived from senses.
It was stimulated by the rise of experimental science, and began in the 17th and 18th centuries.
Its key architects were John Locke, George Berkeley, and David Hume. In turn, historical
critical methods attempt to apply scientific historical analysis to scripture, even though past
interpretations that are historically conditioned may not be relevant to our contemporary
society. Again, the use of later doctrinal developments need not hurt the essence of
Christianity as is found in historical Gospels.

Methodology in theology also has to appreciate Pope Leo XII () who promulgated his Aeterni
Patris, in 1879, so as to counter the reliance on only scientific method. He also rejected the
Reformer’s rejection of Scholasticism, and eventually called to a return to Thomas Aquinas’
methodology of Summa Theologiae (Summary of Theology); that sought to describe the
relationship between God and humanity; and to explain how human’s reconciliation with the
 Divine is made possible at all through Christ. Published in 2006, Pope Benedict XVI ushered
in a personal meditation (not ex cathedra) on Jesus and Gospels. The significance of this is
that this is personal and not papal encyclical. Pope Benedict XVI (1927-) who retired as the
prelate of the Catholic Church in 2013, after replacing Pope John II in 2005, ushered in
another methodology in theology where the focus is the individual and not necessarily the
church traditions. Was he under Augustinian influence in his methodology?

In regard to third world theologies, theologians have emphasized on contextualization,

inculturation, indigenization, and liberation among other theological concepts. A theology of
liberation, for instance, emphasizes on the social aspects of the gospel; while inculturation
theology emphasizes on the gospel of Christ being in dialogue with the prevailing cultures of
the find being evangelized. In their respective hermeneutics, the above theologies insist on
the context and situation in appropriating God’s revelation. Equally, feminist theologians
vouch for theology whose methodology focuses, in its hermeneutics, on the women
experiences with patriarchy.

E-tivity 2.2.1. Methods in Christian theology

Numbering, pacing and 2.2.1
sequencing
Title Methods in Christian theology
Purpose The purpose of this lecture is to motivate you to develop positive attitudes
towards the methodology in Christian theology, which is one of the most
avoided subjects. I have given some in-depth analysis after discovering that most
authors tend to avoid it altogether or give scanty information that cannot help
you understand the broad idea.
Brief summary of Familiarize yourself with the linked articles and/or provided Material 1, Material
overall task 2, Material 3 and Video to deeply build on this broad discussion on methodology
in Christian theology. And further go through the material provided below:
https://journals.sagepub.com/doi/full/10.1177/2158244018809214
Spark

Individual task a) In about 300 words, analyze your broad understanding of methodology
in Christian theology.
b) Your answers in this section should be posted to the discussion forum
2.2.1

Interaction begins a) Post your understanding of the challenges and weaknesses in addressing
 methodology in Christian theology.
b) Provide what you would consider as the 5 key points in understanding
methodology in Christian theology. Do this on the discussion forum 2.2.1
E-moderator 1.Ensure that learners are focused on the contents and context of discussion.
interventions 2.Stimulate further learning and generation of new ideas.
3.Provide feedback on the learning progress.

Schedule and time This activity should take two hours

Next Sources of Christian theology
2.2.2 Sources of Christian theology
a) Christian world-view: beliefs e.g.
o The universe has a beginning and an end
o Universe was created by a personal God ex nihilo (out of nothing), and is sustained by
Him
o Commonality of humanity with the rest of creation, especially animals yet distinct
uniqueness in sharing a special relationship with the Creator, unlike all other beings.
b) The Jesus of History (Historical Jesus)
o Short lifespan i.e. below 40.
o Born in Palestine
o Predominantly a carpenter
o His last critical years were devoted to itinerancy – doing good, teaching and preaching
and mentoring a critical mass of people (12) who would carry on his work.
o Betrayed by one of his “inner core” of disciples.
o Condemned as a heretic and potential political activist
o Tortured to death
c) The Bible
 By far the most reliable source
 Reflects unity in diversity
 Authored by over The Bible is actually a library of books. Contributing to the
formation of the Bible are 66 books. They are written by over forty different authors for
different objectives. The authors lived in different times, spanning a period of about 1600
years of tremendous change and diversity. Contextually, it is a tale of far-away people in a
far-away age. Does it and can it really, therefore, be of any relevance for us today? Are the
authors and even the material related at all? Indeed, the Bible relevantly applies to our
society today.
Authors include princes, kings, priests, prophets, farm labourers, fishermen, tax-collectors,
physicians, lawyers, and teachers, addressing all manner of human realities, deeds and
misdeeds. The realities are of emotional, psychological, physical, spiritual, economic, social,
cultural and political nature. This being the case, their message can be said to readily relate to
our realities too.
Some of the authors wrote without knowing what any of the others would write about later.
They were not part of the team or process of the canon. Many wrote with only partial
knowledge of the rest. Yet in the whole Bible, one can discern a unity of theme and purpose,
God's divine design of salvation for the whole human race. This, from the Christian
standpoint, confirms divine inspiration (2 Peter 1:21). Thus the Bible is a tale of redemption,
starting from the act of creation in Genesis, to Jesus' act on the cross in most of the New
Testament to the consummation or fulfilment and the crown in the book of Revelation of
Jesus to John.

Summary
 The Bible comprises many books written by different authors. Nevertheless, they all
are believed to have done so under God's inspiration.
 The Bible addresses issues regarding humanity and life itself as a whole in relation to
God.
 Though the Bible was written by authors who lived in different times and addressed
issues pertaining to their own context, it is relevant to us today.
 It has one theme: God’s relationship with and salvific plan for humanity.
 Behind all the books and the human authors is the divine author, the Holy Spirit.
d) The Creeds of the Church
o Statement of Christian belief used in the Christian Church.
o Gradually evolved into statements of belief called creeds (from Latin credo, “I
believe”).
o The most common are:
 The Apostles Creed, a sum up of the Apostles Teachings, whose present form dates
around 600 AD
 The Nicene Creed, came after the Council of Nicea AD 325
  Both are accepted worldwide as summaries of the essential/core Christian beliefs,
regularly recited in many Christian churches during worship. They are useful for our
study since:
i) They constitute a summary of the most basic beliefs held unanimously by all
Christians worldwide across generations/history.
ii) They re-state/re-emphasize the vital Christian beliefs which have been faced and
continue to face challenges e.g. death, resurrection and divinity of Jesus Christ.
iii) They shield believers from the continued, persistent and consistent context of unbelief
e.g. contemporary atheism, secularism and criticism that characterizes globalization.
iv) Used in Church, especially during worship, they are a constant reminder and re-
affirmation of Christian faith, believers reciting them to express their deepest convictions as
part of their worship.
e) Reason
o Is relevant in demonstrating that faith is not essentially illogical, irrational or
unreasonable. Can Christian faith be philosophically explained? (Christian Philosophy).
Hence scientific approach to Christianity, availing proof/evidence and demonstrating
consistence. All these are concerned with pursuit/search for truth/knowledge, a human
characteristic/trait.

f) Christian religion (practice, ceremonies)

Christian ceremonies/practices, rites/rituals, sacraments are outward expressions of the inner
beliefs of Christians. One can look to and indeed many scholarship has been invested into or
directed to them as sources of or pointers to Christian belief system.

g) Christian tradition
With time, some Christian practices have evolved into deeply entrenched Church traditions to
the extent of being sources of the same. A case in point is celibacy in the Catholic Church.

h) Revelation
o This term is derived from the Latin noun meaning, "unveiling". It comprises all ways
God has made or may make himself known to human beings. From the Christian standpoint,
God has taken the initiative to reveal himself to humanity. On their own, human beings
 cannot fully know or understand God. Two kinds of revelations are distinguished, general
and special.
 General revelation is God's self-disclosure through natural phenomena and design;
history, conscience.
 Special revelation is his disclosure through scripture (miracles, prophecy) and Jesus
Christ.
 Personal experience (individuals).

E-tivity 2.2.2. Sources of Christian theology

Numbering, pacing and 2.2.2
sequencing
Title Sources of Christian theology
Purpose The purpose of this lecture is to strengthened your understanding of some
sources in Christian theology. In other words, where does Christian theology
originate from, apart from the Bible and/or scripture? Is the revelation,
experience, Christian tradition and others the key sources? Justify your answer
with strong reasons. Have these sources changed with time? Is biblical
authority, biblical canon, attributes of God, God the father, and Christology and
Christ sources of Christian theology or is it just one scriptural source? Can we
exhaust our understanding of sources of Christian theology?
Brief summary of Familiarize yourself with the linked articles and/or other provided materials:
overall task Video 1, Video 2, Material 1, Material 2 and Material 3 and Material 4 to deeply
build a broad understanding of sources of theology
Spark

Individual task c) In about 300 words, analyze your broad understanding of sources of
Christian theology.
d) Your answers in this section should be posted to the discussion forum
2.2.1
Interaction begins c) Post your understanding of challenges in identifying sources of Christian
theology.
d) Provide what you would consider as the key challenges in identifying
sources of Christian theology and attempt to show the challenges can be
overcome. Do this on the discussion forum 2.2.1
E-moderator 1.Ensure that learners are focused on the contents and context of discussion.
interventions 2.Stimulate further learning and generation of new ideas.
3.Provide feedback on the learning progress.
Schedule and time This activity should take two hours
Next Doctrine of God

2.3. Assessment Questions

1. “Anyone who thinks they have understood Scripture but cannot by his understanding build
up this double love of God and neighbor, has not yet succeeded in understanding it.” These
words were uttered by?
a). Thomas Aquinas
b). St Augustine.
c). John Calvin
d). Martin Luther.

2.“You have made us for Yourself, O Lord, and our heart is restless until it rests in You.”
Who uttered these words?
a). Ambrose
b). Augustine
c). Karl Barth
d). Berkhof
3.If you are told to discuss only one source of Christian theology, which source is a must
source that cannot be shelved at all?
a). Scripture
b). Experience
c). Church tradition
d). Christian practices
4. Which of the following is not a method in Christian theology?
a). Merely relying on the Holy Spirit to let things solve themselves.
b). The use of philosophy in doing theology
c). Focus on specific outstanding theologians and focus on their individual methodologies.
d). Use of rhetoric to convince people out of falsehood (Augustine).

2.4. References
1.Content, methodology, and relevance
http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S2074-77052017000400006
2.A new methodology in Christian theology
https://onlinelibrary.wiley.com/doi/full/10.1111/zygo.12535

3.The sources
https://www.ancientfaith.com/podcasts/cambridge/the_sources_of_theology
4.Nature and sources of theology
https://www.thegospelcoalition.org/essay/nature-sources-theology/

5.Tarus, David, Doing theology today

https://www.jumugajournal.org/index.php/jjeoshs/article/view/7/7
 LESSON 3: DOCTRINE OF GOD
3.1. Introduction
In the previous lecture, we studied the sources of Christian theology, we have noted the
critical role of scripture and tradition among other sources. In this lesson, we focus our selves
to the topic on the doctrine of God. The purpose in this lesson to help you to understand the
nature and attributes of God in concrete terms. This will strengthen you to theologize key
issues from an informed position. In turn, this will form a climactic moment as it will trigger
your thinking on deeper theological issues.

3.2. Lesson Learning Outcomes:

By the end of the lesson, you will be able to:
3.2.1. Explain the belief in the existence of God.
3.2.2. Analyze the attributes of God.

3.21. The belief in the existence of God

There are innumerable definitions offered by scholars, philosophers, skeptics: none can
sufficiently and exhaustively define God. Some of the leading theologians’ definitions are
quite instructive. Berkhof: God is one, absolute, unchangeable and infinite in His knowledge
and wisdom, Hs goodness and love, His grace and mercy, His righteousness and greatness.
Strong: God is the infinite and perfect Spirit in whom all things derive their source, support
and end.
The Bible, the core of Christian faith and practice is helpful in this endeavour.

See for instance the names attributed to God and what they reveal about God e.g.
 El and its derivations: Elim, Elohim, Eloah
 The compound El-Elyon, El-Shaddai
 Jehovah:
o Jehovah-Jireh: Provider (Gen. 22:14)
o Jehovah-Rapha – Healer (Ex. 15:26)
o Jehovah-Nissi – the Lord our Banner (Ex. 17:15)
o Jehovah-Shalom – the Lord our Peace (Judges 6:24)
o Jehovah-Tsidkenu– the Lord our Righteousness (Jeremiah 23:6)
o Jehovah-Rohi – the Lord my Shepherd (Psalms 23:1)
o Jehovah-Shammah – the Lord is Present (Ezekiel 48:35)
 Adonai, my Lord

Belief in the existence is intuitive but also assumed by Scripture. This belief is also
corroborated by arguments
1. Cosmological Argument – derived on cause-effect. The first cause was outside the
universe and intelligent.
2. Teleological Argument – Based on order and useful arrangement/pattern evident in
life implies an intelligence and purpose in the organizing cause
3. Ontological Argument – the idea of God in infinitely greater than the human being.
The concept of the Biblical God must have some cause, God himself.
4. Moral Argument – prevailing moral order in human existence: conscience
acknowledges existence of a great law-giver and the certainty of the punishment of violations
of his law.
5. Congruity Argument – based on the belief that the postulate which best explains the
related facts is probably true. To believe in a personal, self-sufficient and self-revealing God
harmonizes with our moral and mental nature; history and natural law have a explanation;
and the universal belief in a supreme being with its accompanying religious experiences can
be accounted for. Atheism, pantheism, agnosticism are inadequate and unsatisfactory answers
to the human quest. Hence belief in a personal, extra-mundane self-existent, ethical and self-
revealing God. Though incomprehensible (Job 11:7; Isa 40:18; Rom. 11:33) he is knowable
(John 17:3; 1 John 5:20).

The Essence of God

 His Spirituality
o He is immaterial and incorporeal
o He is invisible (yet invincible)
o He is living/Alive
o He is a person

 His self-existence
Humanity’s being, unlike God’s, is on grounds external to itself. God’s existence is not
dependant on anything outside Himself. Thomas Aquinas put it, “He is the first cause,
 himself uncaused”. He is not based on his will but his nature … by necessity of his nature
as the uncaused being.
 His immensity
Infinite in terms of spatial context. He is supra spatial-temporal, unlimited by space and
time. He is both immanent and transcendent simultaneously. He is everywhere present in
essence besides in knowledge and power. Whenever and wherever God is present, his
spiritual substance, like the soul, is a complete whole at every point.
 His eternity
Addresses infinite vis-à-vis time, that is, transcends temporal limits – no beginning, no end
… endless, everlasting. He is free from timelessness. Shedd reckoned “God has a
simultaneous possession of his total duration …” The whole of the divine knowledge and
experience is ever the Divine Being so that there are no parts succeeding parts.

E-tivity 3.2.1 The belief in the existence of God

Numbering, pacing and 3.2.1
sequencing
Title The belief in the existence of God

Purpose The purpose of e-tivity is to help you to understand the broad understanding
of the existence of God by redefining God, and exploring the essence of God.
Brief summary of Read the essay on “Moral Arguments for the Existence of God” and the
overall task “Arguments for the Existence of God” pp.1-27.
Spark

Individual task Using bullet points, explain five points that show the essence of God

Interaction begins a) Using the above readings summarize the various approaches in
understanding the belief in the existence of God. Are there serious errors in
this study that we need to be cautious about?
b) Post your response on the discussion forum 3.2.1

E-moderator 1.Ensure that learners are focused on the contents and context of discussion.
interventions 2.Stimulate further learning and generation of new ideas.
3.Provide feedback on the learning progress.
4.Closing the discussions.

Schedule and time This activity should take two hours

Next Attributes of God

3.2.2. The Attributes of God

 These are qualities through which we can easily understand God’s nature. They
constitute the substance and provide an analytical description of God, and eventually
make a closer description of it.

Non-Moral Attributes
 Omnipresence: present everywhere at once simultaneously since he transcends
time and space.
 Omniscience: knows himself perfectly. Triune God (Father, Son and Holy
Spirit) knows one another perfectly. Knows things actually existing. Knows all things
possible. Knows the future.
 Omnipotence
 Immutability
Moral Attributes
 Holiness
 Righteousness and justice
 Goodness: love, mercy, benevolence, grace
 Truth
The Works of God
 Creation
 Sovereign rule/Sustenance
 Providence
General Attributes of God
 God is unique. There is no God like Yahweh.
 God is infinite and omnipotent. God is everywhere, unlimited, and all-powerful
 God is eternal. God always was and always will be. ...
 God is immense. ...
 God contains all things. ...
 God is immutable. ...
 God is utterly simple-a pure spirit. ...
 God is personal.
 God is immanent (close to us)
 God is transcendent (far from us)
ATTRIBUTES OF GOD (in African Religion, a comparison)
i. The Omniscient
- God’s omniscient is not confined to seeing only, but hearing is an important part
according to African people.
- The Ila says that “God’s ears are long”
- The Bambtis name for God is “He who sees and hears everything”
- This means that Africans see God as one whose watchfulness is so complete that
nothing meant, said or done can escape his attention.
- His attention catches everything and his radar detects every object
- The Bena and Nuer behave that God does not have a body but his capacity for
knowledge, sight and hearing are everywhere and absolute.
ii. God is Omnipresent
- This goes with the saying that God sees everywhere and everything
- It is a common belief among the Africans.
- The Shilluk and Langi say that God is like wind.
- In Rwanda they speak of God who is met everywhere
- For the Bena God is everywhere at once.
iii. The Omnipotence of God
- In Zanzibar African know God as one who thunders
- To many Africans, thunder is not merely the sound of a natural
phenomenon but the almighty power of God
- The popular name for God among the Yoruba is “the Almighty” ; they
believe that God if more powerful in heaven and on earth
- God is able to do all things\s
- He is the enabler of all who achieve any ends
- The Ngombe praise God a “the All-powerful” ‘the strong one’ who
helps them find lost things and who met out justice upon man
- The Abaluhyia look at the omnipotence of God in a different context;
the believe that God has the ability to alter the natural law which he has
established; they therefore ask God to let the natural phenomena continue
normally.

iv. The Transcendence of God

- This must be balanced with God’s imminence. The two are complementary
 - God is ‘far’ (transcendent), and men cannot reach him. But God is also
(immanent) near
- God’s transcendence is conceived in various ways
- In terms of time: Africans lay much emphasis in present and past than on the
future
- Many myths look towards the past.
- We have no myths about the future. People’s lives are echoed in the past. God
is seen as being in and beyond the past.
- The Akan for example praise God as “He who is there now and from the
ancient times”.
- The Tonga refers to him as “the ancient of days”. For them there is no time in
life when God was not there.

In terms of space, distance and outreach:

- The Mende call God “the High –up one”
- The Nubia of Sudan says that there is “Nothing higher than God” and the
Banyaruanda says that “Nothing is above God”.
To some, transcendence of God is conceived of in terms of worship and exaltation. The Akan
praise him as “he who is beyond all thanks”. The Sagama believe that God can be reached by
human prayers only through the meditation of a special council.
To some, the transcendence of God means limitlessness. The Bacongo believe that “He is
made by no other, no one is beyond him
- God is the unexplainable one.
- The Ganda consider God to be the “father of deity of all” thus recognizing him as
supreme over all other spirits.

v. God is Transcendent
This means that God is both powerful and also far above man. The Rwanda proverb ‘God
goes above nay shield’ not only means that God is powerful but also beyond and above man’s
power.

vi. God is Immanent

This means that God is close to us and able to help us. This is expressed very well in the
Rwandan proverb, ‘God has long arms’. This suggests that God is both near and far away but
that his arms can reach wherever he wishes. So God is never too far away from us not to be
able to help us.
vii. God is Self-Existent
This means that God was not created by anyone or by anything else. He exists by Himself.
He alone is God. In Rwanda, this is expressed by the names of God: ‘Habimana’ (‘God
exists’ or ‘God alone exists’) and ‘Bigirimana’ which means ‘God has all things’. He does
not need anyone to give Him anything. A proverb in Rwanda says, ‘there is none to equal
Imana’.

viii. God is Eternal and Ever Living

The people of Rwanda call God ‘Iyakare’ (‘the one from long ago’ or, as the Bible puts it,
‘The Ancient of Days’) and ‘Iyambere’ (‘the one from the beginning or from the first time’).
These words mean that it is thought that God has always existed.

ix. God is Great and Supreme

This is similar to the idea that God is omnipotent. So God is described as ‘Rugaba’, the One
who rules, ‘Hategikimana’, the God who gives orders and ‘Segaba’, the governor or the
father of authority.
x. God is Creator
Here you should note that this is a frequent description of God in Rwanda and Burundi. He is
‘Umuremyi’, the Creator or Moulder. He is also called ‘Habyarimana’, trhe God who gives
birth. He is also known as ‘Harerimana’, the God who raises or educates children and so the
originator of family life. He is also called ‘Rurema’, the fashioner or Creator.

xi. God is Protector

In Rwanda there is a proverb which says, ‘the plant protected by God is never hurt by the
wind’. They also say, ‘ndagijimana’, meaning ‘I give it to God’ because I can trust him to
protect me’. In Burundi it is said, ‘Ntirandekura’, meaning ‘God has not yet forsaken me’. He
also called ‘Rutangaboro’ and ‘Rufashaboro’, the helper of the poor.

xii. God is Saviour

‘Haragakiza’ is a name given to children, perhaps after a difficult birth. It describes God’s
activity and it means ‘there is salvation’. God alone gives safely and salvation.
xiii. God is Merciful and Good
In Burundi God has yet another name, ‘Iyeze’ which means ‘the One who is kindly
disposed’. God is also called Imana Nziza (‘God is good’) to distinguish Him from ‘Imana
mbi’ (‘God is bad’), the one who does evil.

God is always assumed to be good which may explain why the idea of punishment is not well
understood. Also God is assumed to do good and therefore He does not need to be thanked. It
is his job to do good to his followers.
So traditionally it was almost bad manners to thank someone for helping you. If you thanked
them, you were saying that they had done something unusual which was not in their nature to
do normally. So a “thank-you” was almost an insult.

xiv. God Has a Will of His Own

Again this is another way of saying that God is all-powerful. In Rwanda it is said about God,
‘Hashakimana’, which means ‘God wills it’ or ‘God desires it’. Therefore, God has an
independent will of His own.
E-tivity 3.2.2. Attributes of God
Numbering, pacing and 3.2.2
sequencing
Title Attributes of God
Purpose The purpose of this e-tivity is to enable you understand orthodox theology
on the attributes of God.
Brief summary of overall  Listen to the Video 1, Video 2 read the article on attributes of
task God.
 Note the quotation by Martin Luther in our Spark
Spark

Individual task a). Think about the misconceptions in understanding the attributes of God.
b). Can you correct errors or point out the misunderstandings on this topic
on attributes of God?
Interaction begins c). In your view, do you think there are exaggerations in understanding the
attributes of God?
d). Is there any major difference between the attributes of God in African
Religion and in Christian Theology?
b). Post you response on the discussion forum 3.2.2
 E-moderator 1.Ensure that learners are focused on the contents and context of discussion.
interventions 2.Stimulate further learning and generation of new ideas.
3.Provide feedback on the learning progress.
4.Closing the discussion.
Schedule and time This task should take two hours
Next The doctrine of trinity

3.3. Assessment Questions

1. Which one of the following is NOT an attribute of God?
a). Aseity – from Latin self.
c). Ambiguity and peculiar
d). Immanence.
e). Immutability.

2. Which one of the following sayings about God were not uttered by Martin
Luther the 16th century church reformer?
a). “God does not need your good works, your neighbor does.”
b). “The god of the Old Testament is a tribal god and his ethic is tribal, as ‘thou shall not
kill’ means don’t kill the Jew but kill the Philistine.”
b). “All creatures are merely veils under which God hides oneself.”
b). “Music is the art of the prophets and the gift of God.”
3.Which one of the following statement was not made by Paul Tillich?
a). “Prayer is nothing else but being in terms of relationship with God”
b). “God does not exist. He is being-itself beyond essence and existence. Therefore, to argue
that God exists is to deny him.”
c). “The courage to be is rooted in the God who appears when God disappears in the anxiety
of doubt.”
d). “The first duty of love is to listen.”
4. Which one of the following statements about God was not uttered by Mahatma Gandhi the
Indian nationalist of 1940s?
a). “I am a Christian; and the only God whom I know is the Christian God.”
c) “God is love; it is the only truth I fully accept.”
d) “God has no religion.”
a) “Each one prays to God according to his or her own light.”

3.4. References
1.Arguments for the Existence of God
https://www.researchgate.net/publication/289855102_Arguments_for_the_Existence_of_God
2.Moral Arguments for the Existence of God
https://plato.stanford.edu/entries/moral-arguments-god/
3. Attributes of God
https://www.researchgate.net/publication/301652300_Attributes_of_God
LESSON 4: THE DOCTRINE OF TRINITY