Doctrine
Doctrine
See Teaching.
Fuente: Dictionary of the Apostolic Church
DOCTRINE
The principles or positions of any sect or master. As the doctrines of the Bible are the first principles and the foundation of religion, they should be carefully examined and well understood. The Scriptures present us with a copious fund of evangelic truth, which, though it has not the form of a regular system, yet its parts are such, that, when united, make the most complete body of doctrine that we can possibly have. Every Christian, but divines especially, should make this their study, because all the various doctrines should be insisted on in public, and explained to the people. It is not, however, as some suppose, to fill up every part of a minister’s sermon, but considered as the basis upon which the practical part is to be built. Some of the divines in the last century overcharged their discourses with doctrine, especially Dr. Owen and Dr. Goodwin. It was common in that day to make thirty or forty remarks before the immediate consideration of the text, each of which was just introduced, and which, if enlarged on, would have afforded matter enough for a whole sermon. A wise preacher will join doctrine and practice together. Doctrines, though, abused by some, yet, properly considered, will influence the heart and life. Thus the idea of God’s sovereignty excites submission; his power and justice promote fear; his holiness, humility and purity; his goodness, a ground of hope; his love excites joy; the obscurity of his providence requires patience; his faithfulness, confidence. &c.
Fuente: Theological Dictionary
Doctrine
SEE DOGMA.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Doctrine
DOCTRINE.The only word in the OT that RV [Note: Revised Version.] as well as AV [Note: Authorized Version.] renders doctrine is leqah = instruction, lit. what is received (Deu 32:2, Job 11:4, Pro 4:2, Isa 29:24). In the NT doctrine stands once for logos (Heb 6:1 AV [Note: Authorized Version.] ; but cf. RV [Note: Revised Version.] ), otherwise for didach and didaskalia, of which the former denotes esp. the act of teaching, the latter the thing that is taught. For didaskalia RV [Note: Revised Version.] has usually retained doctrine of AV [Note: Authorized Version.] , but in the case of didach has almost invariably substituted teaching. It is noteworthy that didaskalia is never used of the teaching of Jesus, always didach; also that didaskalia is found chiefly in the Pastoral Epp., and outside of these, with two exceptions (Rom 12:7; Rom 15:4), is used in a disparaging sense (Mat 15:9, Mar 7:7, Eph 4:14, Col 2:22). This is in keeping with the distinction between didach as teaching and didaskalia as doctrine. It reminds us that at first there were no formulations of Christian belief. The immediate disciples of Jesus had the Living Word Himself; the earliest generation of Christians, the inspired utterances of Apostles and other Spirit-filled men.
J. C. Lambert.
Fuente: Hastings’ Dictionary of the Bible
Doctrine
doktrin: Latin doctrina, from doceo, to teach, denotes both the act of teaching and that which is taught; now used exclusively in the latter sense.
1. Meaning of Terms
(1) In the Old Testament for (a) lekah what is received, hence, the matter taught (Deu 32:2; Job 11:4; Pro 4:2; Isa 29:24, the American Standard Revised Version instruction); (b) she-muah, what is heard (Isa 28:9, the Revised Version (British and American) message, the Revised Version, margin report); (c) musar, discipline (Jet Isa 10:8 margin, The stock is a doctrine (the Revised Version (British and American) instruction) of vanities, i.e. The discipline of unreal gods is wood (is like themselves, destitute of true moral force) (BDB).
(2) In the New Testament for (i) didaskala = (a) the act of teaching (1Ti 4:13, 1Ti 4:16; 1Ti 5:17; 2Ti 3:10, 2Ti 3:16), all in the Revised Version (British and American) teaching; (b) what is taught (Mat 15:9; 2Ti 4:3). In some passages the meaning is ambiguous as between (a) and (b). (ii) didache, always translated teaching in the Revised Version (British and American), except in Rom 16:17, where doctrine is retained in the text and teaching inserted in the margin = (a) The act of teaching (Mar 4:2; Act 2:42, the King James Version doctrine); (b) what is taught (Joh 7:16, Joh 7:17; Rev 2:14, Rev 2:15, Rev 2:24, the King James Version doctrine). In some places the meaning is ambiguous as between (a) and (b) and in Mat 7:28; Mar 1:22; Act 13:12, the manner, rather than the act or matter of teaching is denoted, namely, with authority and power.
2. Christ’s Teaching Informal
The meaning of these words in the New Testament varied as the church developed the content of its experience into a system of thought, and came to regard such a system as an integral part of saving faith (compare the development of the meaning of the term faith): (1) The doctrines of the Pharisees were a fairly compact and definite body of teaching, a fixed tradition handed down from one generation of teachers to another (Mat 16:12, the King James Version doctrine; compare Mat 15:9; Mar 7:7). (2) In contrast with the Pharisaic system, the teaching of Jesus was unconventional and occasional, discursive and unsystematic; it derived its power from His personality, character and works, more than from His words, so that His contemporaries were astonished at it and recognized it as a new teaching (Mat 7:28; Mat 22:33; Mar 1:22, Mar 1:27; Luk 4:32). So we find it in the Synoptic Gospels, and the more systematic form given to it in the Johannine discourses is undoubtedly the work of the evangelist, who wrote rather to interpret Christ than to record His ipsissima verba (Joh 20:31).
3. Apostolic Doctrines
The earliest teaching of the apostles consisted essentially of three propositions: (a) that Jesus was the Christ (Act 3:18); (b) that He was risen from the dead (Act 1:22; Act 2:24, Act 2:32); and (c) that salvation was by faith in His name (Act 2:38; Act 3:16). While proclaiming these truths, it was necessary to cordinate them with Hebrew faith, as based upon Old Testament revelation. The method of the earliest reconstruction may be gathered from the speeches of Peter and Stephen (Acts 2:14-36; Act 5:29-32; 7:2-53). A more thorough reconstruction of the cordination of the Christian facts, not only with Hebrew history, but with universal history, and with a view of the world as a whole, was undertaken by Paul. Both types of doctrine are found in his speeches in Acts, the former type in that delivered at Antioch (13:16-41), and the latter in the speeches delivered at Lystra (Act 14:15-17) and at Athens (Act 17:22-31). The ideas given in outline in these speeches are more fully developed into a doctrinal system, with its center removed from the resurrection to the death of Christ, in the epistles, especially in Galatians, Romans, Ephesians, Philippians and Colossians. But as yet it is the theological system of one teacher, and there is no sign of any attempt to impose it by authority on the church as a whole. As a matter of fact the Pauline system never was generally accepted by the church. Compare James and the Apostolic Fathers..
4. Beginnings of Dogma
In the Pastoral and General Epistles a new state of things appears. The repeated emphasis on sound or healthy doctrine (1Ti 1:10; 1Ti 6:3; 2Ti 1:13; 2Ti 4:3; Tit 1:9; Tit 2:1), good doctrine (1Ti 4:6) implies that a body of teaching had now emerged which was generally accepted, and which should serve as a standard of orthodoxy. The faith has become a body of truth once for all delivered unto the saints (Jud 1:3). The content of this sound doctrine is nowhere formally given, but it is a probable inference that it corresponded very nearly to the Roman formula that became known as the Apostles’ Creed. See DOGMA.
Fuente: International Standard Bible Encyclopedia
DOCTRINE
(1) False
Isa 32:6; Mat 16:12; Col 2:8; Heb 13:9
–SEE False Teachers, LEADERS
Heresy, HERESY
Seducers, TEMPTATION
Deceivers, FALSEHOOD
(2) Good
Deu 32:2; Pro 4:2; 1Ti 4:6; Tit 1:9; Tit 2:1
—Christ’s SEE Teaching, Christs, TEACHER, DIVINE
Fuente: Thompson Chain-Reference Bible
Doctrine
akin to No. 1, under DOCTOR, denotes “teaching,” either (a) that which is taught, e.g., Mat 7:28, AV, “doctrine,” RV, “teaching;” Tit 1:9, RV; Rev 2:14-15, Rev 2:24, or (b) the act of teaching, instruction, e.g., Mar 4:2, AV, “doctrine,” RV, “teaching;” the RV has “the doctrine” in Rom 16:17. See NOTE (1) below.
denotes, as No. 1 (from which, however, it is to be distinguished), (a) “that which is taught, doctrine,” Mat 15:9; Mar 7:7; Eph 4:14; Col 2:22; 1Ti 1:10; 1Ti 4:1, 1Ti 4:6; 1Ti 6:1, 1Ti 6:3; 2Ti 4:3; Tit 1:9 (“doctrine,” in last part of verse: see also No. 1); Tit 2:1, Tit 2:10; (b) “teaching, instruction,” Rom 12:7, “teaching;” Rom 15:4, “learning;” 1Ti 4:13, AV, “doctrine,” RV, “teaching;” 1Ti 4:16, AV, “the doctrine,” RV, (correctly) “thy teaching; 1Ti 5:17, AV, “doctrine,” RV “teaching;” 2Ti 3:10, 2Ti 3:16 (ditto); Tit 2:7, “thy doctrine.” Cp. No. 1, under DOCTOR. See LEARNING.
Notes: (1) Whereas didache is used only twice in the Pastoral Epistles, 2Ti 4:2; Tit 1:9, didaskalia occurs fifteen times. Both are used in the Active and Passive senses (i.e., the act of teaching and what is taught), the Passive is predominant in didache, the Active in didaskalia; the former stresses the authority, the latter the act (Cremer). Apart from the Apostle Paul, other writers make use of didache only, save in Mat 15:9; Mar 7:7 (didaskalia).
(2) In Heb 6:1, logos, “a word,” is translated “doctrine,” AV; the RV margin gives the lit. rendering, “the word (of the beginning of Christ),” and, in the text, “the (first) principles (of Christ).”