One of the most important questions for people living in Asia today is not merely whether God exists, but which god is the one true God. This talk focuses on the challenge of religious diversity and pluralism to Christian faith. How can Christians respond to the typical objection that Christianity is too exclusivist, and that all religions lead to the same god? Can all religions be true? How can we determine that Christianity is the one true faith?

One of the most important debates in the history of Christian doctrine is whether we should establish the deity of Christ prior to talking about his work, or vice-versa. Traditionally, the work of Jesus Christ has been divided in terms of his prophetic, redeeming, and kingly aspects. This talk will focus on some of the theories on what the atonement was intended to accomplish, and the extent to which his death on the cross is efficacious to humanity.

The person and deity of Christ sit at the pinnacle of controversy and belief concerning the Christian faith. The deity of Christ has tremendous value to the believer concerning the knowledge of God, new life, personal relationship with God, and the ability to worship Christ for who he is. This talk examines the biblical data on the deity of Christ, and how this truth is articulated in Christian doctrine (e.g., the Nicene and Apostles’ Creeds), particularly from contemporary Asian (i.e., Indian, Japanese, Taiwanese, Korean, and Singaporean) perspectives.

As Christianity spread from Jerusalem throughout the Roman Empire and into the Mediterranean world, many questions were raised concerning the identity of Jesus Christ. This talk examines the emergence of several major heresies, leading to the formulation of the Nicene Creed (325), affirming the deity of Jesus Christ and the Triune God. The talk also provides examples of how some of these ancient heresies “rear their ugly heads” in our present-day theology and practice.

Does God have a mission, a plan, or a purpose that he himself is working toward? The Bible says he does. In Ephesians 1:9-10, one of the most succinct definitions of mission, Paul says: “(God has) made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfilment — to bring unity to all things in heaven and on earth under Christ.” God is in the business of bringing all of creation — all things in heaven and on earth — into a healed, reconciled, and restored unity in Christ and through Christ and for Christ. And that is the mission of God. It is cosmic and creational. It begins with creation and ends with new creation, all focused on Jesus Christ. This talk helps us to get a better grip on the whole teaching of the Bible on the mission that God has entrusted to us.

This class examines one of the more, if not the most, difficult challenge facing evangelical Christianity today. David Hume, the 18th century Scottish philosopher and sceptic once lamented, “Is he willing to prevent evil, but not able? then he is impotent. Is he able, but not willing? then is he malevolent. Is he both able and willing: whence then is evil?” (Hume, Dialogues Concerning Natural Religion, part 10). This talk focuses on how Christians can hold simultaneously three concepts: God’s power, God’s goodness, and the presence of evil in the world. It will also offer guidelines on how we can strengthen our faith in Christ, in spite of this vexing intellectual challenge.

Many today, both lay and professional theologians, have criticized the traditional formulations of the doctrine of the Trinity (e.g., Nicaea, 325) as too Western and irrelevant for Asian societies. The Bible does not explicitly teach the doctrine of the Trinity. Rather, the doctrine of the Trinity is a theological construct. It does teach, however, that God is one, yet the Father is God, Jesus Christ is God, and the Holy Spirit is God. This talk examines the biblical teachings, which imply the doctrine of the Trinity, and their importance to Christian faith and living. It will also consider alternative approaches proposed by Asian church leaders and theologians in recent years.

Today, there is much confusion about what it means to know God. Proponents of world religions take issue with the exclusivism of evangelical Christianity, particularly with Jesus’ assertion that he is “the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6). Then there are those Christians, who insist that God speaks to them directly through miraculous signs that go beyond scriptural teachings. This talk focuses specifically on what it means to know God, as he is revealed in the Bible. It will, thus, differentiate the all-important distinction between the fact of divine revelation (the act of God whereby he discloses himself to us through general and special revelation), illumination (the act of the Spirit, whereby he grants spiritual insight and the truthful perception regarding the Bible), and biblical interpretation (the act of God whereby he breathed his word and guided biblical writers to write his word without errors in the original manuscripts).

Jesus’ form of discipleship included a complex balance of individuality and community. Yet the concept of community is everywhere apparent, whether it is the solidarity of the Twelve, the spiritual family emphasis (Matt 12:46-50), the promise of the church (Matt 16:18; 18:17) , or the relational responsibilities within the community (Matt 18). This talk focuses on the suggestion that Jesus’ treatment of the family is a key to understanding his form of discipleship. From the OT to the NT, the earthly family plays a major role in God’s plan for humanity. The family was established by God, it was protected by the Law, and it was an illustration of God’s relationship with his people. The family was the means through which succeeding generations of individuals were assured of being raised to know the will of God and importance of community life.

Jesus’ teachings created the basis for an ethic that would sustain the disciples during his earthly ministry as well as beyond it. This talk focuses on Jesus’ teachings that form the heart of the disciple’s ethical life. First, Jesus’ Sermon on the Mount describes the ideals and goals of Christian living (Matt 5:21-47). Second, Jesus examines one’s thought, motive, just as important as actions (Matt 5:21-30). Since the new life begins with a work of the Spirit in the heart, one’s righteousness reflects the depths of the human heart. Thirdly, love is the central theme of the disciple’s life, which include loving one’s enemies and praying for those who persecute him or her (Matt 5:43-45).