The word ‘doctrine’ is frequently used by Christians from all walks of life: in both academic and pastoral settings and by those of vastly divergent ecclesial traditions. Academics have long debated the true definition of ‘doctrine’ (and its relation to the similar term ‘dogma’) and the interface between ‘doctrine’ and the daily life of the Christian faithful is often difficult to discern, particularly given the apathy that Christians feel towards doctrine itself and the scepticism that is felt regarding its theological investigation.[1] Therefore, providing an exposition of the nature and purpose of Christian doctrine is more difficult than would be initially thought.
Attempting to provide a general (and presumably therefore ecumenical) definition of doctrine, Gunton defines it as “…the officially agreed teaching of [an] institution…”.[2] Indeed, the word doctrine itself is derived from the Latin doctrina, meaning ‘teaching’ and is therefore distinguished from the activity “Theology”. Although theology involves the detailed investigation of revelation[3] and the doctrine of the Church (amongst other things), it is a more open-ended process; one that may come to conclusions or propositions contrary to what is considered ‘true’ by the institution. Gunton’s definition therefore points to the ‘institutional’ nature of Christian Doctrine – having not only been officially confirmed by an institution (usually a Church), but generally defined by the Christian community itself in response to its contemporary concerns. For example, the development of Nicean Christology (teaching that Christ is homoousios with the Father) arose from the Church’s concern to defend the divinity of Christ from the Arian teachings which they regarded as false.[4] This case demonstrates particularly well the ecclesiological dimension of doctrine because not only the subject of the doctrine, but also the language of the doctrine emerged from the Christian community – homoousios is not found in the Biblical corpus, but one created by the Council Fathers to accurately define their understanding of Christ’s nature.[5]
Therefore, it is possible to argue that the doctrines of Christianity are ‘exclusive truth claims’ insofar as they are ‘claims of truth’. D’Costa, who once advocated a threefold typology of inclusivist, exclusivist and pluralist approaches to truth claims has since rejected this approach stating that any claim of truth must necessarily reject a contrary claim, thus all claims of truth are exclusivist.[6] Such an approach to doctrine is useful because it links the notion of ‘teaching’ to the notion of ‘truth’, and thus the notion of God.
Gunton’s definition of doctrine makes no reference to Christianity or to sources of Christian doctrine, and thus may be an inadequate definition for a Christian theologian to work from. Grudem, articulating a distinctively protestant view, defines doctrine as “…what the whole Bible teaches us today about some particular topic”.[7] Clearly for Grudem the Biblical texts, the written word of God,[8] are themselves the authoritative source of doctrine. Grudem’s approach is helpful as he links Christian doctrine to the revelation of God, but is limiting because of his refusal to acknowledge any other source of revelation as a primary basis for the development of doctrine, as he sees the Bible as the only extant form of God’s revelation to mankind.[9] Grudem’s claim that the revelation of God’s Word as a person (namely Jesus Christ) is no longer an appropriate source for doctrine is difficult, because it denies the possibility of Christ’s presence in the life of the Church, particularly in the sacraments and the continuing ministry of the Holy Spirit. Indeed, Grudem’s claim that Jesus is no longer present may itself be contrary to Jesus’ words as recorded in scripture: “I am with you always…”.[10]
Nevertheless, Grudem’s approach indicates the importance of revelation as the source of doctrine, and particularly the centrality of the Biblical texts. In emphasising the Sacred Scriptures, Grudem has failed to recognise the validity of the Sacred Tradition, which the Catholic Church regards as flowering from the same divine source as Sacred Scripture[11] and existing in a mutually complementary relationship:[12] the Tradition is said to ‘transmit’ the Scripture, serving as a vehicle to deliver the Word of God to successive generations of the Church who are called to ‘preserve, expound and preach’ its content.[13] Therefore, a more holistic and distinctively Catholic view of doctrine is to acknowledge that the Church does not “derive certainty about all revealed truths from the holy Scriptures alone”.[14] A more Catholic definition of doctrine is therefore proposed by Deneffe who says “doctrine is a truth which, as far as its objective content is concerned, is revealed by God and defined by the Church, either through a concilliar decree, an ex-cathedra statement of the Pope, or by the mere fact that is is generally taught in the Church.”[15] Deneffe’s definition of doctrine is controversial amongst protestant Christians who reject the infallibility of the Pope and likely reject the existence of a “magisterium” whereby the Church – namely the College of Bishops in communion with the Pope – has, by Apostolic succession, the task of providing an authoritative interpretation of the Word of God.[16]
[1] Thielicke H, Marty ME. (1962) A little exercise for young Theologians. Grand Rapids: Eerdmans. 3-5.
[2] Gunton C. (2003) The Cambridge Companion to Christian Doctrine. Cambridge: Cambridge University Press. 4.
[3] Nichols A. (2008) What Theology is. [Available online: http://www.christendom-awake.org/pages/anichols/theology.htm; Accessed 1st July 2008; Last Updated 6th February 2008].
[4] Ayres L. (2004) Nicea and its legacy: An approach to fourth-century Trinitarian theology. Oxford: Oxford University Press. 196.
[5] Hardy ER. (1954) Christology of the later Fathers. London: Westminster John Knox. 17.
[6] D’Costa G. Theology of Religions. In: Ford D, Muers R. (2005) The Modern Theologians: An Introduction to Christian Theology since 1918. Edinburgh: Blackwell. 626-630.
Torrance AJ. (2008) Beyond Partnership. Network of Theological Enquiry. Available online at: http://www.cwmnote.org/torrance.php; Accessed 1st July 2008; Last Update unknown.
[7] Grudem W. (1994) Systematic Theology: An Introduction to Biblical Doctrine. Leicester: IVP. 25.
[8] ibid. 49.
[9] ibid 50-1.
[10] Matthew 28:20.
[11] Catholic Church. (1997) The Catechism of the Catholic Church. Vatican City: Catholic Truth Society. §80.
[12] ibid §84.
[13] Second Vatican Council. (1965) Dogmatic Consitution on Divine Revelation. [Dei Verbum]. Vatican City: Catholic Truth Society. §9.
[14] Catholic Church. op cit. §82.
[15] Deneffe A. (1931) Dogma, Word and Begriff. Scholastik. 6(1): 531.
[16] Catholic Church. op cit. §85.
