— My Growth as a Theologian —

     After two years of seminary at Duke, I became keenly aware of the manner in which my formal theological training was transforming and shaping me. Prior to seminary, my theological thinking was largely based on my personal relationship with the Lord and revelation received through my personal study of the scriptures. However, by the end of my second year at Duke, I found myself thinking in dialogue with the Patristic Fathers like Augustine, Irenaeus, Aquinas and more modern theologians like Barth and Bonhoeffer. My seminarian experience has helped me to think in an apostolic manner, in harmony with our rich tradition.

     Of the many fine theology courses I have completed at Duke, two stand out in terms of my development as a theologian. Dr. Warren Smith's Church History class was very informative in learning the history of the faith from the first century A.D. It's interesting to note that it took Aristotelian metaphysical concepts of substance (homo-ousius) to settle the long debate about the triune nature of God. Formally settled at the Council of Nicea, the doctrine of the Trinity affirmed once and for all the co-equal nature of the Father, Son and Holy Spirit. Embedded in the Nicene Creed, the doctrine continues to inform believers about the mystery and nature of the triune God of creation, who through the Incarnation has redeemed His creation.

     Dr. Smith's church history course also taught me the dangers of flawed thinking about the scriptures, which historically resulted in the heresies of Marcion and Arius. The Church must always stay vigilant against flawed theology and doctrine.

     My studies of Church history also introduced me to the theology of St. Augustine of Hippo, one of the most important thinkers in the tradition. In his mature soteriology, Augustine established the doctrine of predestination. Augustine believed that in the Post-Lapsarian world, the human soul was utterly deprived, incapable of coming to God on its own. For Augustine, God is always the first agent who moves the heart, that we might turn to him. These are the "elect", those chosen for eternal salvation. Augustine's views were embraced by Calvin during the Protestant Reformation, giving birth to the Reformed Church.

      In truth, seminary was a great challenge to my Arminian understanding of salvation. Augustine challenged me to re-evaluate my assumptions about free will and one's ability to freely accept or reject the love and salvation of the Lord. Although I wrestled with these issue for a while, I ultimately maintained an Arminian position.

     I have also been incredibly shaped by my Christian Theology course with Dr. Griffith. Dr. Griffiths reminded all of us graduate students that we are theologians as well. We are the front-line exegetes bringing the revelation of God to the world. I was particularly impressed with my study of the name of the Lord in contrast with the many gods in the Roman Greco pantheon, study of the nature of evil in the world, tensions between the City of God and the City of man in Augustine's seminal work and Barth's exploration of revelation in God's salvific plan.

     My formal studies of Methodist theology were incredibly refreshing. I was relieved to discover the ultra-conservative theology of John Wesley, an Oxford trained theologian. Wesley's theology was largely based on the 39 Articles of the Anglican Church which are conservative in nature. They reflect conservative Protestant thought in the tradition, rooted on the Patristic theology.

 John Wesley's theology, deeply rooted in the pious movement emphasized holiness, spiritual purity and deep devotion to the Christian way. Wesley was deeply influenced by Thomas A Kempis'.   The Imitation of Christ, which stressed the duty of every believer to imitate Christ as closely as possible. With its emphasis on Christian holiness, the book had a major impact of Wesley's theological impulses and development.