Systematic Theology Quotes

“All questions of faith and conduct are subject to the scrutiny of the Bible, so that items of theological belief must have either explicit or implicit biblical support or be dismissed.7”
― Stanley M. Horton, Systematic Theology: Revised Edition

“The Holy Spirit’s work in assisting the student to understand the Bible is, however, not to be feared as a work that will lead into bizarre interpretations previously unknown. In fact, “when the Spirit guides into all truth, it is actually a matter of bringing forth or eliciting what is already known.”
― Stanley M. Horton, Systematic Theology: Revised Edition

“Experience alone as an authoritative source mediating the revelation of God to people is not reliable.12 Human”
― Stanley M. Horton, Systematic Theology: Revised Edition

“Propositional truths take on vitality and force when they are confirmed and illustrated in the living experiences of devout disciples of Christ.”
― Stanley M. Horton, Systematic Theology: Revised Edition

“The recognition that the human race is not alone in the universe and is dependent, at least to some extent, on the ultimate which is beyond is the starting place for religion.”
― Stanley M. Horton, Systematic Theology: Revised Edition

“human words are at best tentative, being true only in so far as they align with the revelation of the Bible. We are not a cadre of superior believers who reach from their lofty heights to assist those of inferior development along the way. Rather, we are fellow travelers along the path of life who desire to share what we have learned about God and His dealings. The call is to those who read to come along and let us learn together about the riches of our Lord.”
― Stanley M. Horton, Systematic Theology: Revised Edition

“A third reason behind the preservation of doctrine is that Pentecostals have struggled to balance biblical teaching with their religious experience. Committed to the Reformation principle of biblical authority (“only Scripture”) as the standard for faith and practice, they have nonetheless experienced the temptation to elevate personal revelations and other spiritual manifestations to the same level. This struggle is reflected in an early Pentecostal Evangel report, describing the expectations of Frank M. Boyd as an early Bible school educator and instructor at Central Bible Institute (College after 1965): [H]e expected all the students to be more filled with fire and love and zeal and more filled with the Spirit when they left than when they came. He said that when men had the Word without the Spirit they were often dead and dull and dry; and when men had the Spirit without the Word there is always a tendency towards fanaticism. But where men had the Word and the Spirit, they would be equipped as the Master wants His ministers equipped.54 This challenge to instruct believers on how to have mature Spirit-filled life helps to explain the high priority given to publishing.”
― Stanley M. Horton, Systematic Theology: Revised Edition

“behind the preservation of doctrine is that believers require solid answers in the face of erroneous doctrine. When threats to the faith arose after 1916, the General Council moved quickly to resolve doctrinal questions. In 1917 it adapted Article 6 of the Statement of Fundamental Truths to refer to tongues as the “initial physical sign” (emphasis added).49 When the hermeneutical issue over speaking in tongues as necessary evidence of Spirit baptism resurfaced in 1918, the General Council declared it to be “our distinctive testimony.”50 In the next few years, several cogent articles by Kerr appeared in the Pentecostal Evangel, among other published responses.51”
― Stanley M. Horton, Systematic Theology: Revised Edition

“the complexity and meaning of the Los Angeles revival still challenges historians. Its themes of eschatological expectancy and evangelistic power (Parham’s legacy) mapped the path taken by white Pentecostals in their aggressive efforts to preach the gospel “unto the uttermost part of the earth” (Acts 1:8, KJV).27 African-American Pentecostals, on the other hand, have drawn attention to the reconciliation of the races and the outpouring of power on the downtrodden at Azusa, evidenced by the uncommon interracial makeup of the services, catalyzed by the fruit of the Spirit (Seymour’s legacy).28 Both are vital parts of the story. Even though the burden for evangelism inspired global outreach, Pentecostals have much to learn from the message of reconciliation that also highlighted the revival.29”
― Stanley M. Horton, Systematic Theology: Revised Edition

“Someone once remarked that Pentecostalism is an experience looking for a theology, as if the movement lacked roots in biblical interpretation and Christian doctrine. Research on the historical and theological development of Pentecostal beliefs, however, has revealed a complex theological tradition. It bears strong commonalities with evangelical doctrines while testifying to long-neglected truths about the work of the Holy Spirit in the life and mission of the Church. Beginning with the theological background of Pentecostalism, this chapter then focuses on the growth of Assemblies of God theology since the organization’s founding in 1914. Factors considered include paramount concerns, influential personalities, significant literature, and various means employed to preserve doctrine.”
― Stanley M. Horton, Systematic Theology: Revised Edition