TH502 Midterm

Special Revelation

"God's manifestation of himself to particular persons at definite times and places, enabling those persons to enter into a redemptive relationship with him" (Millard Erickson) God's special revelation is comprised of his unique communication of himself through history, proclamation, Scripture, and illumination. - Bird

padah

"redeem, ranson" - "used to speak of redemption with emphasis upon the cost of redemption and the nature of the redeeming act" Exodus 13:13,15

The function of biblical authority

- Tells about and participates in God's work to save. It participates through the Holy Spirit making God present through scripture. The Bible itself does not have authority but is God's authority. - N.T. Wright - Tells the true story of ourselves and Jesus as the true story of the world - Reminds us that: • God speaks to us - God wants to be known - • Our transformation involves the renewal of our minds • God's power through Jesus is offered/available to all who ask • The Bible's power is divine (and thus personal), not magical, derivative, and redemptive. - it is God's authority mediated through scripture

Reconciliation

A further image of salvation is that of "reconciliation," which is taken from the world of relationships; it refers to the restoration between persons such as husbands and wives (1 Cor 7:11) and between fellow Israelites (Acts 7:26). Paul speaks of humanity being reconciled to God (Rom 5:10-11; 2 Cor 5:18-21; Eph 2:14-17; Col 1:20-22). The key word here is katallassō, which basically means "the exchange of hostility for a friendly relationship." Many New Testament scholars regard "reconciliation" as the center of Paul's theology, or at least of his soteriology.133[1]

How does Bird suggest some of them might fit together or influence one another?

Christus Victor or ransom as the integrative motif, the "canopy". Forensic substitution as the means to that end, moral influence as a result [e.g., Michael Bird] - Interesting way because it recognizes that there is some validity in each but some get more at the core than others

How was the canon formed (consider criteria for inclusion)?

First undisputed statement of the canon from Council of Carthage in 397. - Sometimes called the Athanasian canon - sometimes it is disputed - though not formalized until 397 - the NT as we know it today was likely in place by the mid-late second century.

- What are some key passages that describe sin?

Genesis 3:1-7, Romans 3:9-20, Romans 5:12, Romans 8 - all creation is groaning

Justification

God's declaration of our righteousness "A judicial act of God pardoning sinners, accepting them as just, and so putting permanently right their previously estranged relationship with himself. This justifying sentence is God's gift of righteousness, his bestowal of a status of acceptance for Jesus' sake" (J.I. Packer, Concise Theology, 164). - Payne

General/universal revelation

God's revelation of himself that is available to everyone. Nature, beauty and conscious morality

How did the medieval Roman Catholic Church see justification? Sanctification? How did Martin Luther disagree?

In Roman Catholic teaching, justification refers principally to the infusion of grace into a person through the sacraments so that they attain to just behavior. Justification, then, is the process of becoming just. Rather than infusion, Martin Luther saw justification as a matter of imputation. That is, Christ's righteousness is imputed onto to those that have faith in him. Thus, justification is forensic and changes the status of Christ's followers before God the judge. Whereas Catholicism essentially collapses justification and sanctification together, Luther separates justification and transformation into two distinct works of God. In other words, if you collapse both together it inevitably leads to justification by works. A short definition of the Catholic view is: "Justification includes the remission of sins, sanctification, and the renewal of the inner man. Justification as declaration rather than process ustification distinct from regeneration and sanctification Righteousness of Christ is "alien" and "imputed," not inherent • Foundation: God's justice and grace (sola gratia) • Material basis: Christ's substitutionary satisfaction of God's law on our behalf (sola Christi) • Instrumental basis: Our faith in the sufficiency of Christ's accomplished work (sola fidei) • Results: Christ's righteousness given to us ("reckoned," "imputed"). • God's perfection in Christ and acceptance of us through Christ

How does it come down to later generations?

In the end, scripture never explains how it is that original sin affected all of humanity morally. Somehow before any culpable acts of sin, we are guilty of original sin before God. However, it happens, we are born not in original righteousness but in a natural state of distrust in God. • Traducianism - ancient notion - soul is transmitted through parent and child - sin is passed down through the passing of the soul • Seminal participation - biological explanation - every human was present in Adam and then sin was passed down biologically as he reproduced - focused on the male - may be a critique • Federal/representative headship - as representatives of the human race, their decision affected us • Dynamic symbol - more figurative - original sin is symbolic in showing how the rest of us sin. It does not attempt to explain the transmission of sin in any way but it symbolizes • Factual - somehow we are all sinners - no further explanation

Forensic (Penal) Substitution

In this view Christ's death is done vicariously on our behalf. He subjects himself to the punishment of sin in the place of sinners. Now, because the wrath of God is appeased (propititiation) and the curse of sin is removed (expitiation). This addresses the objective aspects of sin and restores right relationship with the Father. A key text is Rom. 3:25; 1 Corinthians 5:7; 2 Cor. 5:21). This motif also identifies Jesus as the Suffering Servant of Isaiah In his sacrificial death, Christ takes our place, bears our guilt, suffers our just punishment, and atoned for sin once and for all. Focus is God and the nature of sin. This mode of atonement does not capture everything that scripture says about atonement but it does get at the heart of what happens at the atonement. One critique of penal substitution is that the resurrection and exaltation of Jesus feature prominently in Acts and gospels so substitutionary atonement alone may not be sufficient for explaining all that was accomplished on the cross.

Inerrant and Infallible

Inerrant - scriptures were without any error in what they intended to communicate, this does not mean they were operating by the same standards of modern day, they are inerrant according to their own standards of trustworthiness and accuracy - scripture gets the benefit of the doubt! Infallible - more common outside of American context, refers to the scriptures never failing to accomplish their purposes

What does it mean for the Bible to be the word of God?

It is his inspired word that is written that reveals who he is and what he is doing. It is God's authority working through the Bible.

Special Revelation limits

Its limitations is that particular revelation is not God himself but God revealed.

What was Calvin (and/or other theologians) trying to get at in discussions on predestination/election?

John Calvin was trying to emphasize the sovereignty of God and in Calvin's mind it was God's governance over the world by emphasizing the sovereignty of God he was proclaiming the majesty of God Jacob Arminius - born in the Calvinistic tradition but began to have doubts about the strictness of Calvin's positions. His emphases derived from the many scriptures that speak of God's love so in some ways it ends up being love and sovereignty pitted against each other.

Baptism

Key features: When the Spirit of God comes, so does new life. Though water baptism and Spirit baptism are not the same they do go together, the water symbolizes the induction and cleansing of being initiated into the body of Christ, the Spirit then empowers the believer to give testimony to Christ sometimes in unusual ways. It's not a mechanical pattern

Who is the Spirit? (Personhood, Divinity, etc)

Not impersonal but is the very person of the living God - so as person the Holy Spirit can be grieved and quenched and resisted He is immanent and he is fully God - omnipresent, omniopotent, eternal and lastly he performs the work of God (e.g. rengeneration, creation

o How is this different OT/NT? Israel vs Church?

OT: In creation - as giver of life With Israel • Empowers/anoints for tasks/skills/leadership • Skilled workers for tabernacle: Exodus 31:1-6 - first people to have said to have been "filled" with the Spirit • Judges: Gideon (Judges 3:10); Samson (Judges 14:6) • Kings: Saul (1 Sam. 10:1,6-7); David (1 Sam. 16:13) • Revives God's people (Eze. 37; Joel 2) • Speaks through prophets (Jere. 1:5,11,13; Eze. 2:1-2) • Brings in God's reign: Isa. 42:1-4; 61:1-3 NT: Jesus: • In his birth Luke 1:35 • In his baptism Matt. 3:13-17 - anoints and God confirms Jesus as his Son • In his ministry • Led him: Matt. 4:1; Luke 4:1 - into the wilderness • Empowered him: Luke 4:14; Acts 10:38 • Raised him from the dead: Romans 8:11 In Salvation of believers: I think overall, the Spirit applies the work of salvation to believers. • Exposes & convicts about sin, righteousness, judgment John 16:8-11; Acts 7:51 • Glorifies (validates and exalts) Jesus John 16:14; 1 Corinthians 12:3 • Brings about new birth (regeneration) John 3:5-8; Romans 2:29, 8:1-2 Ø Baptizes • Baptizo - to "dip, immerse, wash" (Bauer, Arndt, Gingrich): used of Jewish ritual washings, the Christian initiation rite, John's baptism of repentance Jesus baptized with the Holy Spirit and fire • Brings about adopted relationship & union w/Christ The Spirit indwells believers, not in a spatial sense but in a full indwelling (e.g. Rom. 8:9-11) The Spirit regenerates the will allowing someone to respond to the call of Christ. Mediator and Intercessor Church: • Represents the presence of Jesus . . . • John 14:15-17, 26: Paracletos: "one who appears in another's behalf, mediator, intercessor, helper" or advocate, encourager, counselor, exhorter, comforter • John 14:17: Truth-guide into the gospel way of Jesus 16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness,[1] - 2 Timothy 3:16 • Intercedes for us (Romans 8:26-27) • Seals (Ephesians 1:13, 4:30) • Provides assurance (1 John 3:24) • Constitutes basis for unity of the Church (Ephesians 4:3; Philippians 2:1-2) • Searches, discerns the ways of our hearts vis-à-vis God's ways with us (1 Corinthians 2:10-14) • Provides joy (1 Thessalonians 1:6) • Sanctifies (2 Thessalonians 2:13; 1 Peter 1:2) • Basis/framework/means of service/worship (Philippians 3:3) • Gives gifts for ministry (1 Corinthians 12:4-12) • Illuminates (1 Corinthians 2:14; 2 Corinthians 3:14-16, 4:6; Ephesians 1:17-18, 3:18-19)

Original Sin - What is it?

Original Sin can perhaps best be described as a total separation from God (a condition) caused by Adam's original rebellious act. Instead of being in original righteousness we inherently are in original sin. This brings us naturally to the subject of "original sin." This term original sin has been used in the Western church to describe the inherited corruption and collective guilt that humanity received from Adam. Before the fall, we did have an "original righteousness". This does not mean that we were perfect but that in Shuster's words, we had an "an initially positive orientation towards God"

- Be able to define predestination, election, foreknowledge, providence, and how they fit together, differ, etc

Predestination - This is God's deliberate plan of salvation and the foreordination of events and people to accomplish that plan. In some sense this includes divine foreknowledge and Acts 2:33 shows that in Peter's mind, this wasn't in conflict with human responsibility. This doctrine proposes God's foreordaining of all events that come to pass. Broken down analytically, it includes God's election of some persons for salvation and his reprobation of others for punishment. Election - This means God's choosing of his individual and corporate people according to his foreknowledge and predestination. It is the soteriological expression of God's foreknowledge and predestination. In other words, there is a purpose that goes beyond God's choosing. Foreknowledge - God's foreknowledge is God knowing all and acting in accord with his knowledge of all to achieve his purposes. Rather, election is part of God's sovereign choice. Tautological as it sounds, God foreknows the elect because he has elected them. In other words, foreknowledge is not the grounds of predestination but a confirmation of it.[1] Providence - Providence and sovereignty are broader terms and categories that describe God's exhaustive rule and reign over everything in reality and salvation history. How they fit together - God's providence and sovereignty form a large umbrella under which foreknowledge, predestination and election fits. In other words, foreknowledge, predestination, and election is a part of God's providence and sovereignty. Overarching God's providence and sovereignty - related to but not identical with foreknowledge Under that is predestination - how God intervenes and interfaces with the world Under that is election as it refers to God's choosing of persons to salvation - this is the most specific term in terms of God's providence and sovereignty

What are the merits or positive aspects of predestination?

Predestination both refers to the means God uses to accomplish his purposes and the result of God's purposes. It assures of God's control and that he will accomplish his purposes. A promise, giving hope and challenge for mission for God A comfort, giving assurance in trouble A stabilizing force, giving focus on God's purposes A doxology, giving glory to God for initiating salvation

What is Jesus doing currently?

Preserving us and leading us safely home John 10:27-30 Interceding for us John17:6f; Romans 8:34; Hebrews 7:25 Sending the Spirit John 15:26, 16:7; Acts 2:33 Reigning over creation Cf. Genesis 1:28, Psalm 8:5-6, and Hebrews 1:5-11 Predictive and promissory of his return Acts 1:11 He will return in the same way he left - the point is to calibrate our hope

What is prevenient grace?

Prevenient - comes before, grace to liberate the will to choose God - both affirm prevenient grace Both Calvinism and Arminianism affirm prevenient grace - Arminianism does not believe in autonomous will Calvinism - individual election, Arminianism - corporate election They differ in the scope of prevenient grace - Calvinism believes prevenient grace only applies to elect individuals and arminians believe the scope of prevenient grace is universal.

Satisfaction

Rather than a ransom for humanity, Anselm of Caterbury suggested an idea of "satisfaction" by which restitution is made. In other words, a debt that humans owe is repaid to God. Thus a ransom is paid but not to the devil but to God. The issue with the mode of satisfaction is with God's character. It does not explain why God's character required atonement for sin. It also does not explain what happens to believers in terms of what happens to them once satisfaction is received.

sanctification

The individual's spiritual condition is progressively altered; one actually becomes holier. This progressive subjective change is referred to as "sanctification" ("making holy"). Sanctification finally comes to completion in the life beyond death, when the spiritual nature of the believer will be perfected. This is termed "glorification."

Define the difference between the nature and effects of sin

The nature of sin is that desire of autonomy and rebellious disposition towards God's way and provisions for humanity.The effects of sin are the ways that the condition of sin manifest itself or the rollout effect both in humanity and creation. Results of sin: Results of sin: - Death [Gen. 2:16, 3:19b; Eph. 2:1-2] - Alienation [Gen. 3:10,12-13,16,17-19,23-24] - Bondage [Lk. 4:18; Jn. 8:34; Rom. 6:16, 7:5] Slaves to sin - it is not simply something we choose, it is almost as if we are in prison - Shame [Gen. 3:7] Ashamed - became aware of their vulnerability - Guilt [2 Cor. 7:8-11] Inherited as part of humanity and guilt - Four-fold relationship destroyed/distorted • God becomes an enemy • We objectify and use each other • Distorted relationship with creation Not to be treated as a God but also not to be treated as not a gift • Self-hatred or self-worship Characterized in a number of different ways: • Ingratitude [cf. Rom. 1:21] • Idolatry [cf. Rom. 1:23,25] - anything other than God that we look to give us life and stand in the place of God. • Rebellion/disobedience [cf. Eph. 2:2] • Distortion of the good • Transgression - the crossing of a boundary • Lawlessness • Perversion • Missing the mark [1] The New International Version (Grand Rapids, MI: Zondervan, 2011), Ro 1:21-23.

Moral Influence

This is the atonement motif that explains Christ's salvific work as primarily demonstrating how one is to live. Christ died as an example of loving servanthood which empowers us to do the same and leads to grateful, righteous living. It was first put forward by Peter Abelard, 1079-1142. This primarily deals with the subjective or our experience of sin and the looming question remains about the objective status of sinners before a righteous God. The major problem of this view is that it overlooks the objective alienation between God and humanity. It ultimately does not deal with the problem of guilt. A key text for this one is Luke 7:47 and 1 Peter 2:21.

Governmental

This is the atonement motif that sees Christ's death as both retributive and a public display of justice. Christ paid the price or the cost for the penalty of sin on the cross and now because of the new currency or merit of faith in Christ, sinnners are exempt from that punishment. The law of God demands punishment for sin. God allowed Christ's death to be an example of how sin must be punished, thus establishing a new law whereby God could accept all on the basis of faith, which is the new currency of merit. This view projects a certain view of government and law whereby sin must be punished which Christ did on the cross. Now all that is the currency is faith alone. This mode of atonement deals with a more objective concern. A major key text for this view is Romans 4:2-3;9. This view was put forth by Hugo Grotius. The difficulty with this mode is that Grotius replaced the sacrificial idea of Scripture with utilitarian ideas of punishment as a deterrant. Also, if the punishment inflicted on Jesus is not the same as that deserved by sinners, it seems hard to say that atonement for their sins has really been made.

Christus Victor and recapitulation

This is the motif atonement that sees Christ as defeating the powers of evil, thus effectively liberating humanity from its captivity to sin. This motif of atonement was first established by Gustaf Aulen. The recapitulation motif was common in the early church and especially Irenaeus. To Irenaeus, Christ sort of reached back and grabbed humanity from before the fall and brought it all the way to the present and offered it to the devil as a sort of recapitulated payment or ransom for humanity. Key texts would be Mark 10:45 and Colossians 2:15. Christus Victor mode primarily deals with the effects of sin and our subjective experience of sin along with the ransom view of sin. Although the Christus Victor view rightly emphasizes the cosmic nature of Jesus' death as a victory over evil, a further explanation is required to detail precisely how this victory is achieved. Thus, the Christus Victor view cannot stand alone. The victory of God in Jesus' death needs to be explained with some other mode of the atonement that shows how Jesus' death cancels sin, overcomes death, and vanquishes Satan. A looming question for the recapitulation theory of atonement is the cross? Is the cross necessary?

Exemplary

This is very similar to the Moral Influence motif. Jesus' sacrifice is indeed an atoning for sins, but it is also an example that Christians are to emulate. A key text for this model is the Christ hymn of Philippians 2:5-11 and 1 Peter 2:21. The problem with this model of course is that it does not take seriously the problem of our sin nature and the effects of sin on humanity.

Ransom

This view was common in the early church and saw Jesus' death as a ransom and his blood having some redemptive significance. In this view God abandoned humanity to the devil and then the cross effectively buying back humankind. Accordingly, he agreed to pay Satan a ransom; the agreed payment was Jesus' death on the cross. After the crucifixion, Satan kept his part of the bargain by releasing humanity from the grip of his power. But God then pulled a fast one on the devil by raising his Son from the dead.

Canonicity

a carpenter's rule or measuring rod; used of Scripture to denote the books recognized by the early church as carrying God's authority and functioning as the rule of faith to definitively guide us in faithful living.

Regeneration

being God making our spiritual self alive to God - it is something that we experience - justification is more objective

Kippur

kippur - "to cover or blot" - "has to do with redemption as the actual wiping out of sin and guilt"

atonement

the propitiation and expiation of sin so that God may be reconciled to humankind

goel

Ø "redeem, redeemer" - "describes the claimant who on the ground of a relation of responsibility is the vindicator, the redeemer" Leviticus 25:25

apolutrosis

Ø apolutrosis - "buying back, making free, release" Ephesians 1:7 7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace[1] [1] The New International Version (Grand Rapids, MI: Zondervan, 2011), Eph 1:7.

lutrosis

Ø lutrosis - "free by paying a ransom" Hebrews 9:12 12 He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption.[1] blood and atonement - life is given so that life might be obtained - [1] The New International Version (Grand Rapids, MI: Zondervan, 2011), Heb 9:12.

soteria

Ø soteria - "protection in danger, deliverance from impending death" Acts 16:30; Romans 10:9

Canonicity Criteria

• Apostolicity - be authored or penned by someone under the superintention of an apostle - close associate of an apostle - apostle was someone who had seen the risen Jesus • Orthodoxy - means that a books teaching was in congruity with the rule of faith of the early church - the birth, life, death, resurrection, and ascension • Catholicity and widespread use - demonstrated to be of universal benefit - not idiosyncratic or too localized • Inspiration - a matter of setting the narrative framework - "can see the Holy Spirit's thumbprint" - to advance the work or rule of faith

Key texts for justification

• Exodus 23:7 • Romans 3:9-24 Romans 4:5; 23-25 Romans 5:15-19 • 2 Corinthians 5:21 Galatians 2:15-16; 3:11

- incarnation, Life, death, resurrection, ascension, session (what are these, how are they related, why important?)

• Through the Incarnation . . . • Redemption is accomplished "ex nihilo". God redeems the world in the same way that he created the world. It is a pattern of how God works and how he redeems the world. He brings something out of nothing and hope out of desperation, • God steps into our broken and condemned state. • God acts for our redemption fully from both sides. full humanity and • Only one fully God can conquer sin and reconcile our alienation. full divinity - "No creature can redeem another creature" - Athanasius • Only one fully human can offer to God the worshipful, obedient love that people were created to offer. Life: We are saved through his life - the whole of his life including death resurrection, and ascension, it is not merely that he was perfect so that he could save us but his whole life is involved in the entire fabric of salvation His life also was subjective in showing us how to live faithfully Death: • Sacrificial death - he let something happen to him that saved us from our own sin • Romans 5 - 6; Hebrews 10:5-10 Resurrection: In sum, Christ's work of resurrection both in the present and the future, completes the work of salvation. In this way, it begins Christ's work of creating a new creation. He is the firstfruits of the resurrection • Jesus validated as Son of God and fulfillment of God's covenant: Romans 1:4 • Justification: Romans 4:25 • Completion of salvation: 1 Corinthians 15:17 The resurrection not only conquers death but it puts into motion God's culminating work of creating a new heavens and a new earth. God is always doing a new thing. Ascension: • Ascension and the promise of the Spirit John 16:7-11 • Ascension and exaltation Acts 7:55-56; Philippians 2:9-11 • Ascension and session Hebrews 7:23-25