M. Night Shyamalan’s blockbuster 2002 movie Signs stars Mel Gibson as a former Episcopal priest, Graham Hess, who lives on a farm in rural Pennsylvania with his two children. Hess abandoned the Church in a crisis of faith after his wife died in a car accident. When Hess begins discovering crop circles in his fields, he initially dismisses them as the work of vandals. Then the crop circles begin appearing all over the world, and the movie develops into a tale of an alien invasion.^[1]

Shyamalan’s tale of crop circles and extraterrestrials isn’t an idea he invented, but it has a basis in reality. Crop circles have appeared all over the world, and many people believe these agricultural creations are the work of aliens brought to Earth by unidentified flying objects. One of the earliest historical references to this strange phenomenon is found in a book from 1678 called The Mowing Devil. The book includes a tale about a farmer who refused to pay a worker for cutting his oats. As the story goes, the devil cut round circles into the farmer’s oat fields overnight. Even though the oats weren’t merely flattened into crop circles but were mowed flat, the fable contributes to the belief that crop circles have been around for centuries.^[2]

Why do people hundreds of years later still associate flattened circles of agricultural crops with aliens and UFOs? It is because of a hoax carried out in the 1970s by two friends in England, Doug Bower and Dave Chorley. As the two men sat together in a pub, laughing and talking about the UFO craze sweeping the world and fueled by stories of Roswell, New Mexico, the friends decided to create their own fake UFO landing site. Using boards, rope, and wire attached to the brim of a baseball hat to create their patterns, Bower and Chorley went into a grain field to create their crop circle masterpieces. To their dismay, no one even noticed what they had done, so they continued taking circle-making trips into the countryside over the next few years until the global media finally took notice. Soon, UFO enthusiasts began showing up to marvel at these creations.^[3] Crop circle experts emerged, known as cereologists, and they began making a living writing and lecturing about this strange phenomenon, often insisting that aliens were trying to communicate with us through cryptic codes. This all changed when Bower and Chorley revealed their hoax to journalists in 1991. They demonstrated how simple it was to create crop circles by putting on a demonstration for the TV cameras. The whole thing took only a few minutes. Until 1987, when others began catching on and joining in on the hoax, it is believed that all of the crop circles had been created by this same pair of English friends.^[4]

Even though the hoax was revealed and Bower and Chorley admitted to their mischief-making, many still insist that crop circles are a form of communication from beyond this world. What causes people to see these agricultural circles as messages from aliens even though their origin was exposed? It is their deep commitment to the paranormal. They view the world through that lens, and their foundational beliefs color their perceptions. In the opening quote from The Wonderful Wizard of Oz, the Wizard confessed that he had given everyone glasses with green lenses. This caused all the people in the Emerald City to view everything in Oz as green. In the same way, these UFO enthusiasts look at the world and interpret it through a set of paranormal glasses, or a paranormal lens. They may even accept hoaxes as evidence of unexplained powers because they look beyond simple explanations and hold on to their worldview. From their perspective, authentic crop circles do exist, created by aliens as a form of cryptic code.^[5]

Everyone looks at the world through a set of glasses, a particular lens. Ways of seeing are sometimes known as paradigms or frameworks for understanding reality. Stephen Covey explains it as “the way we ‘see’ the world—not in terms of our visual sense of sight, but in terms of perceiving, understanding, interpreting.”^[6] A more common way of describing this perspective-taking is as a worldview. Worldviews determine our understanding of how culture and society operate, how we interpret life and world events, how we interact with others and our surroundings, and how we make decisions. A biblical foundation for understanding the world is often referred to as a Christian worldview. It is a perspective on reality founded on the truth of Jesus Christ as encountered in the Bible. Experiences and encounters are interpreted in light of this biblical reality. While cultural practices and accepted norms shift over time, impacting what many people believe and how they respond to the world, biblical foundations remain solid and unwavering. Relying on this foundation allows Christians to see the world as it is and to respond appropriately.

Biblical Foundations

Growing as a disciple of Jesus Christ requires learning from him and about him and becoming spiritually transformed as we follow him in obedience. Scripture is our primary source for knowing what it means to live as a disciple, so the Bible must be the foundation of a curriculum plan for Christian ministry. While Christians may also place a high value on tradition, reason, and personal experience, it is important to realize that each of these means of understanding God also relies on his revelation through Jesus Christ as recorded in Scripture.

The importance of a biblical foundation for discipleship may seem self-evident, but many churches and ministries build their discipleship programs around events, small groups, or Christian resources with weak connections to Scripture. During a visit to a church in another state, I read a descriptive list of upcoming opportunities described as discipleship small groups. Among the choices were noodle-making, powderpuff mechanics, and a reading group focused on a recent publication about social media. While those options might be excellent opportunities for outreach or fellowship, it is difficult to imagine that anything about them could be described as authentic discipleship. What is most troubling is not that churches would offer these opportunities but that Christians might mistakenly believe their participation in such groups was discipleship and never realize their need for in-depth biblical studies and practices that would lead to genuine spiritual growth. As stated in chapter 1, discipleship is about growth toward Christlikeness and developing a love for God and others.

Christian authors have produced some valuable resources to help Christians know God more fully, rely on him through life’s circumstances, and gain biblical perspectives on thinking about cultural change through the lens of faith. These publications can be instrumental in helping one grow as a disciple, but they cannot serve as a substitute for studying Scripture within a Christian curriculum. Knowing and following God requires reading and understanding what the Bible says about Christ and committing to living accordingly. We cannot develop as disciples without it. The Bible is the inspired Word of God, the only authoritative text for learning and growing toward Christlikeness.

The Bible and Discipleship

All humans are created in the image of God, yet God is distinctly different from his creation. The only way to know God is for him to reveal himself to us. The magnificence of creation cries out that God exists and can even provide us with insights into the character and creativity of God. We call this general revelation or natural revelation, but we cannot know God on a personal level through nature. He is not contained within us or just the moral conscience that guides most humans. Neither is he one with the trees and animals, a life spirit that is part of nature. God exists apart from his creation and is “totally other.” This reality is known as the transcendence view of God. No amount of human research can allow us to discover God or unveil a miraculous formula to understand his mysteries. The only way we can know God is by his special revelation. It is a revelation that he has chosen to give us; most significantly, this revelation came to us through Jesus Christ, fully God and fully human. Jesus’s closest disciples did not understand this:

Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me. If you really know me, you will know my Father as well. From now on, you do know him and have seen him.”

 Philip said, “Lord, show us the Father and that will be enough for us.”

 Jesus answered: “Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, ‘Show us the Father’? Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you I do not speak on my own authority. Rather, it is the Father, living in me, who is doing his work. Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the works themselves.”

John 14:6–11, NIV

God revealed himself through the incarnation, life, death, and resurrection of Jesus Christ. Those historical and supernatural acts took place at a certain point in time yet have impacted all of history. Knowledge of those events and their significance is possible because they are revealed in Scripture. God authored the Bible as the Holy Spirit spoke through men who were faithful to record his revelation. These men didn’t write their own thoughts about God or their experiences; they didn’t merely journal about historical events in their region; God gave them the words through the inspiration of the Holy Spirit:

For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty. He received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, “This is my Son, whom I love; with him I am well pleased.” We ourselves heard this voice that came from heaven when we were with him on the sacred mountain.

We also have the prophetic message as something completely reliable, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. Above all, you must understand that no prophecy of Scripture came about by the prophet’s own interpretation of things. For prophecy never had its origin in the human will, but prophets, though human, spoke from God as they were carried along by the Holy Spirit.

2 Peter 1:16–21, NIV

Jesus’s life and teachings show that he valued Scripture and considered what we know as portions of the Old Testament to be God’s Word. He relied on it to defeat Satan’s temptations as he prepared to begin his earthly ministry (Matthew 4:1–11). When pointing out the hypocrisy of the Pharisees, Jesus reminded them that though they knew the Law, they didn’t practice it, and when they questioned his actions, he referred them to the words of the prophets (Matthew 23:1–7; 9:10–13). He used the prophets’ writings to reveal his true identity (Luke 4:16–20). When he spoke the Great Commandment, he said it was a summary of all the Law and the Prophets (Matthew 22:37–40).

The Bible isn’t just an account of how God worked in the past or what he communicated in the past, but it is the living revelation of God today. The Bible isn’t the only way God communicates with his creation; he continues to speak and reveal himself through the text as we read and study his Word. The Bible isn’t just a body of literature or a collection of principles or facts about God. It doesn’t just become the Word of God if we can connect our life experiences with a particular passage or biblical event. While each of those conditions may be true, the Bible is much more than that. It is God’s present revelation; the Holy Spirit continues to speak through the Scriptures today. As theologian Michael Bird explains, “When we hear the gospel proclaimed or when Scripture is read, we are not only hearing facts about God, but we are genuinely encountering God.”^[7] The ultimate purpose of Scripture is to make God known to us.

To be a disciple is to know God and choose to follow him, which is possible because of God’s continued revelation through the Bible. This requires more than reading or memorization. A church or ministry may say it embraces a high view of Scripture, but if the curriculum it develops and follows doesn’t lead to changed lives, then the Bible as the Living Word isn’t foundational. As God’s special revelation, the Bible leads disciples to know God, not just know about him. Andrew Murray described this significant reality in his classic work The Spirit of Christ: “Spiritual knowledge is not deep thought, but living contact, entering into and being united to the truth as it is in Jesus, a spiritual reality, a substantial substance.”^[8]

I may have in God’s book all His precious promises most clear and full; I may have learnt perfectly to understand how I have but to trust the promise to have it fulfilled; and yet utterly fail to find the longed for blessing. The faith that enters on the inheritance is the attitude of soul which waits for God Himself, first to speak His word to me, and then to do the thing He hath spoken.^[9]

Theological Foundations

Theology is a term that isn’t often used outside of academic environments, and even mentioning the subject can be intimidating to those who don’t understand what it means. The word theology comes from two Greek words, theos, meaning “God,” and logos, meaning “word.” Theology can be defined as words about God, talking about God, or the study of God. This includes God’s relationship to the world, his character, and his actions throughout history. Any disciple who wants to deepen his relationship with God studies the Bible, and anyone who seeks to live out the gospel of Jesus Christ could be called a theologian.

Whenever we read and interpret Scripture, we are engaging in theology. Whatever we have been taught about God, Jesus Christ, baptism, the Church, sin, or salvation is all theology. When we ask or answer questions about our faith, we are engaging in theology. The imperative to fulfill God’s commission to make disciples of all nations is a call to be a theologian.

In its purest form, all theology relies on the authority of Scripture to know God and live according to his guidance. However, some theologies place a greater emphasis on philosophy, experience, tradition, or reason to shape their understanding of who God is and what he expects. This doesn’t invalidate them, but it is important to understand that theology is always an interpretation of Scripture and not infallible. It is constructed by men and women who hold their own biases and perspectives shaped by personal experience. While humans construct theology and often rely on reason or Church traditions to make sense of the biblical text, theology is still helpful and even necessary for our growth as disciples. For example, while tradition can be misused and destructive, it is important to recognize that Church tradition is what allowed us to receive the Bible we have today. Our canon of Scripture was not authorized until the fourth century. However, faithful Christians prior to that time followed a regula fidei, Latin for “rule of faith.” The rule of faith was a summary of the biblical story, and it was as powerful and authoritative in the lives of the early Christians as the Bible is for disciples today. Those who didn’t have written copies of the rule of faith learned and taught others through the oral tradition, like their ancestors before them. This tradition—the acts of the Church to write, preserve, preach, and faithfully interpret the gospel throughout the ages—brought us the Bible.^[10]

Those who primarily teach or write about theology and who see themselves as theologians have devoted themselves to theological study and are often considered experts. While all theological experts attempt to make sense of the biblical text, they may adopt various ways of organizing their understanding. Biblical theologians often use the major events and themes found in Scripture to structure their thoughts about God, his work, and his character. Historical theologians emphasize changes that have shaped the religious views held by the Church throughout the centuries, and systematic theologians attempt to organize the entire teaching of the Bible into themes or topics. Systematic theology may be the most commonly used organizational form for developing a curriculum plan, though any theological framework may be used. There are more than a dozen additional theological variations, each organizing and interpreting Scripture from a particular perspective.

Theology’s Significance

Why should theology serve as a foundation for helping us grow as disciples? Isn’t it sufficient to read and study the Bible as it is written and allow the Holy Spirit to teach us? Doesn’t theology cause confusion and division among Christians? These are all worthy questions, but they overlook the reality of the meaning of theology. Biblical study and a careful interpretation of a passage are primary, but theology allows us to accurately and consistently interpret each portion of Scripture in light of the entire biblical text. Have you ever read various passages of Scripture that seemed to be contradictory? For instance, why does Malachi 2:16 say that God hates divorce, but 1 Corinthians 7 provides guidelines for those who divorce? In that same chapter in 1 Corinthians, Paul says it is better to remain single than be married, yet in Genesis 2, God declared that it wasn’t good for man to be alone, and Hebrews 13 says that marriage should be honored. How can we make sense of God’s view of marriage without a collective study of the entire biblical narrative that helps us reconcile what, on the surface, might appear to be contradictory thoughts? Instead of reading and interpreting passages of Scripture in isolation and attempting to draw conclusions based on those interpretations, theology is a means of bringing together the entire message of the Bible, harmonizing the narrative, and providing a comprehensive and consistent interpretation of God’s Word. It provides clarity and unity to the biblical narrative.

Christians don’t always agree on specific doctrines, which are basic beliefs they hold from their interpretation of Scripture. Theology helps us understand which doctrines are worth protecting and when we can allow for differences. It allows us to discern which biblical teachings are essential to the Christian faith and which are less important. If that statement makes you uncomfortable, consider this advice to the Roman Christians:

Accept the one whose faith is weak, without quarreling over disputable matters. One person’s faith allows them to eat anything, but another, whose faith is weak, eats only vegetables. The one who eats everything must not treat with contempt the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted them. Who are you to judge someone else’s servant? To their own master, servants stand or fall. And they will stand, for the Lord is able to make them stand.

One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. Whoever regards one day as special does so to the Lord. Whoever eats meat does so to the Lord, for they give thanks to God; and whoever abstains does so to the Lord and gives thanks to God.

Romans 4:1–6, NIV

There is room for some diversity in theological understandings, but the truth of the gospel cannot be compromised if Scripture is its primary source. Throughout his ministry, the Apostle Paul constantly reminded Christians about the centrality of Christ and the importance of the gospel. In 1 Corinthians 15, he writes, “Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain” (1 Corinthians 15:1–2, NIV).

Theological study enables disciples to discern false teachings and respond appropriately. Throughout the New Testament, Christians were commanded to teach and to make sure that they were teaching accurately. After Paul was released from his imprisonment in Rome, he wrote to Titus, who was in Crete. False teaching was a growing problem within many churches, and from Paul’s letter to Titus, it appears this was especially true in the region of Crete. In his writing, he not only reminds Titus what to teach to various groups but also gives him instructions about how to conduct himself as a teacher: “Show yourself in all respects to be a model of good works, and in your teaching show integrity, dignity, and sound speech that cannot be condemned, so that an opponent may be put to shame, having nothing evil to say about us” (Titus 2:7–8, ESV).

Sound theology equips us to understand and defend the gospel to both unbelievers and those within the Church who might be tempted to twist biblical truth. Throughout the history of the Church, Christians have strayed from the truth of Scripture, adding to or detracting from the biblical narrative. Theologians committed to a faithful and thorough study of the Bible under the guidance of the Holy Spirit have been God’s instruments in restoring orthodoxy (sound or correct thought) and orthopraxy (sound or correct practice) to Christianity.

Theological disputes over the nature of Jesus Christ were especially pervasive in the first few centuries of the Church’s existence. Arius, a priest in Alexandria during the fourth century AD, taught that Jesus was not God but was created by God. This heretical teaching began to spread, prompting the emperor Constantine to bring together a council of bishops to construct a theological doctrine that would end the controversy. Their work resulted in the Nicene Creed of AD 325, which another council of bishops later expanded in AD 381. This creed is a theological work that has defined orthodox Christianity for more than 1,600 years. It is the rule of faith that lays out the boundaries of Christian belief for all three branches of the Christian Church: Roman Catholicism, Eastern Orthodoxy, and Protestantism.^[11]

Nicene Creed

We believe in one God, the Father, the almighty, maker of heaven and earth, of all that is, seen and unseen.

We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one being with the Father. Through him all things were made. For us men and for our salvation he came down from heaven; by the power of the Holy Spirit he became incarnate of the Virgin Mary, and was made man. For our sake he was crucified under Pontius Pilate; he suffered death and was buried.

On the third day he rose again in accordance with the scriptures; he ascended into heaven and is seated at the right hand of the father. He will come again in glory to judge the living and the dead, and his kingdom will have no end.

We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and the Son he is worshipped and glorified. He has spoken through the Prophets.

We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen.

The Reformation is another significant example of how theologians brought about change in the Church when its practices deviated from biblical teaching. Martin Luther is a prominent example of this type of reforming theologian, most often identified with the Protestant Reformation. After carefully reading and studying Scripture, Luther became troubled by the practices of the Church that didn’t align with what he found in the Bible, such as selling indulgences, which allowed people to pay for their sins to be forgiven. That teaching cannot be found in the biblical text, yet this type of corruption was possible because only the priests were allowed to read and interpret the Scripture. Luther called the Church back to an emphasis on salvation by faith alone, possible because of God’s grace and not through any additional man-initiated requirements. His main theological teachings are often expressed by the Latin sola gratia, sola fide, and sola scriptura, meaning by grace, faith, and Scripture alone. Growing as a disciple requires both orthodoxy and orthopraxy that come through a commitment to the Bible and a willingness to boldly speak out and take a stand when theological teaching distorts biblical truth.

The twenty-first-century world is quite different from the fourth-century world when the Bible was canonized. Regardless of where one lives, it is hard to imagine a culture that isn’t radically different today than in centuries past. Even the most remote parts of the globe have been altered to some degree by the proliferation of technology and globalization. It would be tempting to think that Scripture is no longer a relevant source of truth or guidance, since no passages directly speak to some of our contemporary cultural concerns. The Bible doesn’t contain terms such as artificial intelligence, cybercrime, in vitro fertilization, gender identity, recreational drugs, global warming, or geopolitical warfare. But don’t fall into the trap of faulty thinking that dismisses the Bible as culturally irrelevant and outdated. Remember these two important axioms: Human nature hasn’t changed since the beginning of time, and neither has God. Spiritual discernment on any issue, both now and in the future, can be found by a study of God’s truth. He still speaks through his Word just as he has through centuries of human progress and destruction, growth and decline, poverty and prosperity. Theology is how we can recognize and respond to his voice in ways that are biblically faithful.

One of the most significant and invaluable tasks of the theologian is to address contemporary cultural concerns in light of the full counsel of organized biblical truth. John Kilner, a leading Christian bioethicist, has written extensively on how a theological understanding of the Imago Dei has been instrumental in bringing about social change and liberation at various points in history. In his book Why People Matter, Kilner documents how reminding Christians in North and Latin America that persons in poverty are also made in God’s image mobilized the Church to seek ways to alleviate the problem of injustice. This theological truth also propelled Christians to respond compassionately to those with disabilities and those with HIV/AIDS. It has led people to stand up against the oppression of various groups within the United States, such as Native Americans, the enslaved, and women. This theological reality that all persons are created in the image of God was a motivational force behind the Declaration of Independence and the abolishment of slavery in the United States.^[12] Theology provides us with overarching constructs to guide human thought and action in accordance with God’s purposes, regardless of the concern or the century.

Curriculum Development as Biblical and Theological

The purpose of a ministry curriculum plan is to provide a logical and consistent teaching and learning strategy to help persons grow as disciples. While personal spiritual formation depends on more than extrinsic experiences and courses of study, those who commit to follow such a discipleship pathway are choosing to grow. This intentionality in following Jesus makes them more likely to develop into mature disciples than those who commit to follow but never take the initiative to develop. In this sense, a curriculum plan is consistent with biblical teaching on the importance of spiritual growth and maturity. Further support for a curriculum plan is warranted when the plan is based on a biblical and theological framework, and the content and direction of the curriculum is derived from a sound interpretation of Scripture.

While few would argue against the importance of sound biblical and theological content in a curriculum plan, not everyone would agree that the process of curriculum development is necessary or even biblical. Some churches still approach discipleship as a regular biblical study that systematically covers the entire text or at least the “most significant” books. Their focus is on instilling biblical knowledge and developing informed Christians. The biblical narrative is often reduced to a history book or collection of moral teachings instead of a way to know God more fully. The value and practice of application and theology are often overlooked or left up to the individual. Other churches follow a topical approach to discipleship, using the Bible to support “Christian” perspectives on how to live, often drawn from resources other than Scripture. Another popular strategy is to provide a warm community through small groups that help Christians feel a sense of belonging and a willingness to share life together. Activity characterizes the discipleship approach in some Christian communities, with participants primarily engaging in service projects to alleviate needs or eradicate social problems. Their motivation may stem from a humanitarian commitment more than obedience to Christ’s imperative to love and serve others. Outreach and evangelistic programs designed to share the gospel might be evident in some churches, with few teaching or growth opportunities provided to help new believers develop as disciples. Each of these alternatives can contribute to spiritual growth, but none of them are sufficient strategies on their own to help people grow toward spiritual maturity. Developing and following a curriculum plan reflects a ministry’s desire to encourage and nurture holistic spiritual growth that recognizes the significance of teaching and preparation for spiritual maturity grounded in biblical and theological truth:

He also gave apostles, prophets, missionaries, as well as pastors and teachers as gifts to his church. Their purpose is to prepare God’s people to serve and to build up the body of Christ. This is to continue until all of us are united in our faith and in our knowledge about God’s Son, until we become mature, until we measure up to Christ, who is the standard. Then we will no longer be little children, tossed and carried about by all kinds of teachings that change like the wind. We will no longer be influenced by people who use cunning and clever strategies to lead us astray. Instead, as we lovingly speak the truth, we will grow up completely in our relationship to Christ, who is the head.

Ephesians 4:11–15, GWT