Below is a a framework for understanding truth, knowledge, and theology. This framework is how my beliefs are formed, how Scripture is interpreted, and how theological and ethical decisions are made. This document serves as a guide for navigating complex theological, ethical, and intellectual issues, ensuring consistency and fidelity to core Christian convictions.

Related: My Theological Framework (aka. what I believe)

1. Foundational Commitments

• Ultimate Ground of Truth: God Himself, revealed definitively in Jesus Christ as the Logos and through inspired Scripture. Truth is objective, transcendent, and corresponds to reality.
• View of Truth: A strong correspondence view of truth. Truth must accurately describe reality and is not subject to relativism or private interpretation.

2. Scriptural Epistemology

• Nature of Scripture: The Holy Scriptures are inspired, inerrant, and infallible in their original manuscripts. They are sufficient and final in authority for all that they address.
• Interpretive Method: A grammatical-historical hermeneutic that seeks the human author’s intent as shaped by original language, genre, and historical context. God, as the divine Author, may embed typological meanings beyond the human author’s awareness-yet such meaning must be textually indicated, canonically affirmed, or demonstrated in the New Testament.
  • Practically, interpretation must begin with authorial context (what the human author intended and how the original audience would have understood the text), but always with an expectation that Scripture will cohere because its divine author speaks truthfully and clearly (textual clarity and internal consistency).
• Typology and Allegory: Typology is grounded in redemptive history and the canonical storyline. Allegory is only theologically valid when grounded in the text or apostolic use. Unanchored allegory is rejected due to its subjectivity and susceptibility to eisegesis.

3. Theological Method

• Scripture and Other Sources: Scripture is the primary source of theology. Tradition, reason, and experience are valuable but must remain subordinate to and judged by Scripture.
• Theological Priority: Emphasis is placed on Narrative and Biblical Theology, recognising that doctrine arises organically from the redemptive storyline. Systematic Theology is valued as a tool for doctrinal synthesis but approached cautiously to avoid flattening narrative tensions or overriding biblical categories.
• Role of the Holy Spirit: The Holy Spirit illumines Scripture and guides the Church into truth but never introduces new doctrine. Impressions and prophetic words must align with Scripture and be tested by spiritual authority and wise counsel.

4. Hermeneutical Biases

• View of Tradition: The early Church Fathers and the classical creeds (Apostles’, Nicene, Chalcedonian) are valued as reliable guides to Scriptural teaching. Theological innovations lacking historical or canonical rootedness are approached with caution.
• Denominational Identity: Rooted in a Pentecostal tradition, yet not bound to all classical distinctives (e.g., tongues as initial evidence). Emphasis is on biblically grounded, Spirit-filled living.
• Approach to Tensions: Exegetical coherence is prioritised. Historical theology serves to inform and, where needed, resolve doctrinal difficulties. Clarity and fidelity are preferred over innovation or theological novelty.

5. Knowledge Hierarchy & Revelation

• General Revelation: Creation and conscience convey real knowledge of God and moral accountability (Rom 1-2). However, they are subordinate to Special Revelation. Where conflict arises, Scripture retains interpretive primacy unless general revelation is demonstrated to be true beyond reasonable doubt and does not compromise Scripture’s theological integrity.
• Reason & Experience: Valued but fallible. Both must be sanctified and submitted to Scripture as interpretive authorities.
• Progressive Revelation: Affirmed only as deeper insight into already revealed truth. No new doctrines are introduced-only clarified or more fully revealed through the canonical unfolding of redemptive history.

6. Metaphysical Orientation

• Ontology: Prefers relational and covenantal categories-vocation, identity, community-over abstract metaphysical systems.
• Philosophical Engagement: Classical Theism is appreciated for its coherence and reverence. However, metaphysical categories (e.g., substance/accident) must be filtered through biblical revelation. Theology must serve Scripture, not the reverse.
• Spiritual Reality: Sacramental presence, typological patterns, and redemptive symbolism are affirmed when grounded in the biblical text. Over-spiritualisation of the natural order is rejected where it diminishes creational goodness or distorts biblical realism.

7. Praxis & Application

• Preaching and Teaching: Preaching is rooted in textual fidelity, doctrinal clarity, and spiritual edification. Emotionalism is avoided in favour of Spirit-led, Scripture-centred proclamation that promotes biblical literacy and sanctification.
• Ethical Reasoning: Moral reasoning begins with absolute biblical principles and is applied with Spirit-shaped wisdom where Scripture is silent. Mercy and justice, rightly understood, never conflict. Ethical unity is pursued where Scripture speaks clearly.
• Spiritual Discernment: Spiritual discernment is developed through immersion in Scripture and tested in the context of community. Prophetic impressions must be submitted to mature counsel and measured against the biblical canon.
• Disagreement and Unity: Doctrinal essentials are defined by the Apostles’ Creed. Doctrinal unity is ideal, especially on moral and ecclesial matters. Theological diversity is permitted where it does not hinder discipleship, distort the gospel, or undermine holiness.

8. Epistemological Guardrails

• Resolving Tensions: Theological tensions involving core doctrines (as defined by the creeds) or matters of sanctification must be resolved through faithful exegesis. Other tensions may be held within the bounds of orthodoxy where discipleship and mission are not compromised.
• Safeguards in Theology: Typology must be textually or canonically grounded. Allegory, when lacking clear textual warrant, is rejected. Theological coherence must be preserved without reducing the richness of redemptive narrative or imposing artificial systematic categories.