10. The American Heritage Dictionary of the English Language ed. William Morris (Boston: Houghton-Mifflin, 1980), p. 950 (first definition). Essentially the same meaning is adopted by the Oxford English Dictionary (1913 ed., 7:450), the Concise Oxford Dictionary (1981 ed., p. 742), the Random House College Dictionary (1979 ed., p. 964), and the Chambers Twentieth Century Dictionary (p. 780), though all note that paradox can also mean "contradiction" (though less commonly); compare the Encyclopedia of Philosophy ed. Paul Edwards (New York: Macmillan and The Free Press, 1967), 5:45, and the entire article "Logical Paradoxes" by John van Heijenoort on pp. 45-51 of the same volume, which proposes solutions to many of the classical paradoxes in the history of philosophy. (Ifparadox meant "contradiction," such solutions would be impossible.)

When I use the word paradox in the primary sense defined by these dictionaries today I realize that I am differing somewhat with the article "Paradox" by K.S. Kantzer in the EDT ed. Walter Elwell, pp. 826-27 (which takes paradox to mean one God") because we have confidence that ultimately God knows fully the truth about himself and about the nature of reality, and that in his understanding the different elements of a paradox are fully reconciled, even though at this point God's thoughts are higher than our thoughts (Isa. 55:8-9). But a true contradiction (such as, "God is three persons and God is not three persons") would imply ultimate contradiction in God's own understanding of himself or of reality, and this cannot be.

When the psalmist says, "The sum of your word is truth; and every one of your righteous ordinances endures for ever" (Ps. 119:160), he implies that God's words are not only true individually but also viewed together as a whole. Viewed collectively, their "sum" is also "truth." Ultimately, there is no internal contradiction either in Scripture or in God's own thoughts.

4. We Should Study Systematic Theology With Help From Others. We need to be thankful that God has put teachers in the church ("And God has appointed in the church first apostles, second prophets, third teachers..." [1 Cor. 12:28]. We should allow those with gifts of teaching to help us understand Scripture. This means that we should make use of systematic theologies and other books that have been written by some of the teachers that God has given to the church over the course of its history. It also means that our study of theology should include talking with other Christians about the things we study. Among those with whom we talk will often be some with gifts of teaching who can explain biblical teachings clearly and help us to understand more easily. In fact, some of the most effective learning in systematic theology courses in colleges and seminaries often occurs outside the classroom in informal conversations among students who are attempting to understand Bible doctrines for themselves.

essentially "contradiction"). However, I am using paradox in an ordinary English sense and one also familiar in philosophy. There seems to me to be available no better word than paradox to refer to an apparent but not real contradiction.

There is, however, some lack of uniformity in the use of the term paradox and a related term, antinomy in contemporary evangelical discussion. The word antinomy has sometimes been used to apply to what I here call paradox that is, "seemingly contradictory statements that may nonetheless both be true" (see, for example, John Jefferson Davis, Theology Primer [Grand Rapids: Baker, 1981], p. 18). Such a sense for antinomy gained support in a widely read book, Evangelism and the Sovereignty of God by J.I. Packer (London: Inter-Varsity Press, 1961). On pp. 18-22 Packer defines antinomy as "an appearance of contradiction" (but admits on p. 18 that his definition differs with the Shorter Oxford Dictionary). My problem with using antinomy in this sense is that the word is so unfamiliar in ordinary English that it just increases the stock of technical terms Christians have to learn in order to understand theologians, and moreover such a sense is unsupported by any of the dictionaries cited above, all of which define antinomy to mean "contradiction" (e.g., Oxford English Dictionary 1:371). The problem is not serious, but it would help communication if evangelicals could agree on uniform senses for these terms.

A paradox is certainly acceptable in systematic theology, and paradoxes are in fact inevitable so long as we have finite understanding of any theological topic. However, it is important to recognize that Christian theology should never affirm a contradiction (a set of two statements, one of which denies the other). A contradiction would be, "God is three persons and God is not three persons" (where the term persons has the same sense in both halves of the sentence).

5. We Should Study Systematic Theology by Collecting and Understanding All the Relevant Passages of Scripture on Any Topic. This point was mentioned in our definition of systematic theology at the beginning of the chapter, but the actual process needs to be described here. How does one go about making a doctrinal summary of what all the passages of Scripture teach on a certain topic? For topics covered in this book, many people will think that studying the chapters in this book and reading the Bible verses noted in the chapters is enough. But some people will want to do further study of Scripture on a particular topic or study some new topic not covered here. How could a student go about using the Bible to research its teachings on some new subject, perhaps one not discussed explicitly in any of his or her systematic theology textbooks?

The process would look like this: (1) Find all the relevant verses. The best help in this step is a good concordance, which enables one to look up key words and find the verses in which the subject is treated. For example, in studying what it means that man is created in the image and likeness of God, one needs to find all the verses in which "image" and "likeness" and "create" occur. (The words "man" and "God" occur too often to be useful for a concordance search.) In studying the doctrine of prayer, many words could be looked up (pray, prayer, intercede, petition, supplication, confess, confession, praise, thanks, thanksgiving et al.)—and perhaps the list of verses would grow too long to be manageable, so that the student would have to skim the concordance entries without looking up the verses, or the search would probably have to be divided into sections or limited in some other way. Verses can also be found by thinking through the overall history of the Bible and then turning to sections where there would be information on the topic at hand—for example, a student studying prayer would want to read passages like the one about Hannah's prayer for a son (in 1 Sam. 1), Solomon's prayer at the dedication of the temple (in 1 Kings 8), Jesus' prayer in the Garden of Gethsemane (in Matt. 26 and parallels), and so forth. Then in addition to concordance work and reading other passages that one can find on the subject, checking the relevant sections in some systematic theology books will often bring to light other verses that had been missed, sometimes because none of the key words used for the concordance were in those verses.11

(2) The second step is to read, make notes on, and try to summarize the points made in the relevant verses. Sometimes a theme will be repeated often and the summary of the various verses will be relatively easy. At other times, there will be verses difficult to understand, and the student will need to take some time to study a verse in depth (just by reading the verse in context over and over, or by using specialized tools such as commentaries and dictionaries) until a satisfactory understanding is reached.

(3) Finally, the teachings of the various verses should be summarized into one or more points that the Bible affirms about that subject. The summary does not have to take the exact form of anyone else's conclusions on the subject, because we each may see things in Scripture that others have missed, or we may organize the subject differently or emphasize different things.

11 11. I have read a number of student papers telling me that John's gospel says nothing about how Christians should pray, for example, because they looked at a concordance and found that the word prayer was not in John, and the word pray only occurs four times in reference to Jesus praying in John 14, 16, and 17. They overlooked the fact that John contains several important verses where the word ask rather than the word pray is used (John 14:13-14; 15:7, 16; et al.).

On the other hand, at this point it is also helpful to read related sections, if any can be found, in several systematic theology books. This provides a useful check against error and oversight, and often makes one aware of alternative perspectives and arguments that may cause us to modify or strengthen our position. If a student finds that others have argued for strongly differing conclusions, then these other views need to be stated fairly and then answered. Sometimes other theology books will alert us to historical or philosophical considerations that have been raised before in the history of the church, and these will provide additional insight or warnings against error.

The process outlined above is possible for any Christian who can read his or her Bible and can look up words in a concordance. Of course people will become faster and more accurate in this process with time and experience and Christian maturity, but it would be a tremendous help to the church if Christians generally would give much more time to searching out topics in Scripture for themselves and drawing conclusions in the way outlined above. The joy of discovery of biblical themes would be richly rewarding. Especially pastors and those who lead Bible studies would find added freshness in their understanding of Scripture and in their teaching. 6. We Should Study Systematic Theology With Rejoicing and Praise. The study of theology is not merely a theoretical exercise of the intellect. It is a study of the living God, and of the wonders of all his works in creation and redemption. We cannot study this subject dispassionately! We must love all that God is, all that he says and all that he does. "You shall love the Lord your God with all your heart" (Deut. 6:5). Our response to the study of the theology of Scripture should be that of the psalmist who said, "How precious to me are your thoughts, O God!" (Ps. 139:17). In the study of the teachings of God's Word, it should not surprise us if we often find our hearts spontaneously breaking forth in expressions of praise and delight like those of the psalmist: The precepts of the Lord are right, rejoicing the heart. (Ps. 19:8) In the way of your testimonies I delight as much as in all riches. (Ps. 119:14) How sweet are your words to my taste, sweeter than honey to my mouth! (Ps. 119:103) Your testimonies are my heritage for ever; yea, they are the joy of my heart. (Ps. 119:111) I rejoice at your word like one who finds great spoil. (Ps. 119:162)

Often in the study of theology the response of the Christian should be similar to that of Paul in reflecting on the long theological argument that he has just completed at the end of Romans 11:32. He breaks forth into joyful praise at the richness of the doctrine which God has enabled him to express:

O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! "For who has known the mind of the Lord, or who has been his counselor?" "Or who has given a gift to him that he might be repaid?"

For from him and through him and to him are all things. To him be glory for ever. Amen. (Rom. 11:33-36).

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