IPTS Study Guide

80. What are the various administrations of the Covenant of Grace? What is the main argument for seeing the Mosaic Covenant as fundamentally gracious (see lecture notes)?

Noahic, Abrahamic, Mosaic, Davidic, New Preface to Ten Commandments; foundation of the law is the preceding, gracious Exodus

39. What is the significance of norma normans non normata (see lecture notes)?

Norma normans non normata: the norming norm that itself is not normed Referencing Scripture as being the authoritative figure in our theology. Scripture is the standard and authority to use for theology (not Scripture + theology)

35. Relate Vanhoozer's description of sola Scriptura to the spiritual transformation of the imagination (see reading).

Pages 120-122. 3 exercises. 1) Read the Scripture to correct our picture of church leadership; 2) to open the congregation's eyes to the way in which a culture's social imaginary is a means of spiritual formation; 3) to exercise the eschatological imagination and strengthen the eyes of the heart.

58. What meaning does Edgar draw out of our "God-likeness"? Summarize his six points (see reading).

Pages 136-39: God created a creature unlike all the others that would have "God-likeness." God created humankind after his image (Gen. 1:26-27). "God-likeness" means that 1) We are religious at root, 2) We are moral agents (we make judgments based on ethical dilemma), 3) We have a divine design, 4) We are one and many (each of us is a unity with diversity), 5) We have a cultural mandate, 6) We were made for eternity.

33. What is a good kind of proof texting according to Anizor (see reading)?

Proof-texts are not entirely problematic. In fact, they may be shorthand for the right relationship between the Bible and theology. (page 79) Actually the authors of the Bible employ proof-texting (page 77).

1. According to Augustine, what kinds of pride do we need to slay when approaching theology study (see lecture notes)?

Slaying two types of prides: Pride of independence; pride of immediacy. Pride of Independence: What have we learned that we have not learned from others? We are all dependent in our learning. WE all have human teachers. God has determined to administer His teachings thru human agents. Pride of immediacy: we in our study of theology, none of us here has direct/immediate revelation from God. No spiritual elite. No secret formula or knowledge. Knowing God demands study of God's word, etc. There is no immediacy in our study of theology.

95. In what way is understanding the Church according to the Greek word ekklesia communicate more than merely the "people of God" (see lecture notes)?

The Greek word for church, εκκλησια, (ekklesia) is more specific than the "people of God." It refers to those "called out," in order to be called together, in order to call upon the name of the Triune God.

91. Can we distinguish faith and repentance? Explain (see lecture notes).

The faith that leads to salvation...two sides of the same coin. Faith and repentance go hand in hand.

22. According to Anizor, how does theological conflict sharpen Christian belief (see reading)?

"Not very long into a student's introduction to theology, it becomes obvious that much Christian doctrine has been formulated in the furnace of theological conflict." - It is often in the midst of tension that beliefs are developed. An example of this is the Creed of Nicaea which was developed in response to Arian denials of the equal deity of Jesus and the Father.

12. According to Edgar, what is the reformed approach to something like the Apostles' Creed (see reading)?

"Reformed theology wishes to build on this kind of creedal statement and work out the implications in depth" (p. 21) this is the embodiment of the reformed principle of semper reformanda qui reformata. That is, Reformed theology always wants to be returning to the basics, leaning on tradition, but consistently reforming to go deeper on these core truths.

46. In what sense is theology a science? In your explanation, utilize the Torrance reading from class (see lecture notes).

"Science" comes from the Latin scientia, meaning knowledge or body of knowledge Theology is a science in the sense that we learn real things (understand a body of real knowledge, beyond just what we experience) We apply reason and logic what has been revealed so as to understand it Torrence: Theology arises out of an actual knowledge of God This knowledge is given in the Word, knowledge of an objective reality Every science presumes that the object it investigates is accessible and amenable to rational interpretation; Scripture is the Word made accessible to us for rational interpretation (with the added benefit that it was spoken rationally) Logic and language are to be used scientifically in theology to the objective reality of God and his workings But we don't just rationally apprehend/interpret it; it gives its own self-interpretation

37. What are potential problems with the idea that we can go "straight to Scripture" (see lecture notes and Anizor reading)?

"it is infinitely easier to distort the Word of God when we cut ourselves off from the consensus of other Christians across time and place" Results in churches repeating the errors of past generations (rejecting the creeds, then committing a Christological heresy) Is not sustainable, since we all approach the Bible with prior understanding of what certain words and concepts mean. "traditionless" churches invariably establish their own traditions, their own ways of reading and practicing the Bible

77. Utilizing Edgar and lecture notes, what are the three phases of our union with Christ?

1. Effectual calling: this is when God begins to bring about the process of our conversion based on His election in eternity. He summons us to themself and then... this point could also be understood as the planning of salvation 2. Regeneration: regeneration is the act whereby God makes us alive by bringing us into Christ through the work of the Holy Spirit. In regeneration the dead became alive and then... this point could also be understood as the applying of salvation 3. Faith: faith is the response from those who have been made alive in Christ. After becoming alive through calling and regeneration, we take hold of Christ and rest upon Him in all that He is. (175-81) From lecture notes: Salvation planned, accomplished, and applied...? *note these three (taken from lecture notes) are not mentioned in Edgar's book under union with Christ but are specifically called the "three phases" by Dr. Smith in the lecture 10 &11 notes.

18. According to Edgar, what were the three central convictions of the Reformation (see reading)?

1. God was placed in the center of Life: God has all the authority, because of this a high view of God's Word (scripture) emerged and it was seen as the supreme authority in all of life; they were concerned more about God's revelation, God's view of the human condition, and God's judgement. See pg. 41-42 2. Getting right with God: It is impossible to be reconciled to God without the death of Christ. The word of God teaches us that salvation is from the Lord and not in and of ourselves. We are to trust in God's mercy. 3. Elevating Christ more than ever before: Christ is more than a judge. Christ is compassionate and comforting; he comes to us"clothed in the gospel" and identifies with our guilt and humanity. Christ is the guarantor of salvation.

96. According to Westminster Confession of Faith 25.1-2, what are the two ways of speaking of the Church? Explain (see lecture notes).

1. The church may be spoken of as a visible church - this is all that belong to the church presently. There are at the very least outward members of the church. Those in the visible church may not be in the invisible church. 2. The invisible church - the invisible church consists of all of God's people from all time. The invisible church is the sum of God's elect

28. Theology is done in the midst of the "two-way traffic" discussed in class. What is the Spirit's role in this "traffic" (see lecture notes)?

According to Dr. Smith, "The way ...to knowledge of God is from the one Spirit, through the one Son, to the one Father. And conversely the goodness and holiness of God by nature and the royal dignity reach from the Father, through the Only-begotten Son, to the Spirit" --from Basil. In this two way traffic, according to Augustine, the Holy Spirit provides the bond of love and the communion. Bond of love between the father and the Son, the same Spirit that is the bond of love between us and God

86. What points more to our eternal abode, justification or adoption? Explain (see lecture notes).

Adoption. Justification is a once-for-all act while the fact of adoption is something that we shall participate in for all eternity - we will forever be God's children!

19. According to Edgar, what is the relationship between Knox and Calvin/Geneva (see reading)?

After fleeing England, John Knox arrived in Geneva in 1554, and developed theologically under the influence of John Calvin. Knox however taught that revolution against the idolaters (kings and queens) was condonable, and thought that Scotland should overthrow their rulers, especially the "monstrous regiment of women". Calvin spoke out against this view, stating that scriptures approved the authority of women and is seen in the old testament, women such as Deborah and Huldah. see pg 49-50

27. In what ways does Augustine provide a commendable model for the role of experience/context in theology (see lecture notes)?

Allowing experience but also allowing it to be interpreted. Theology coram Deo (in the presence of God) demands accounting for our lives. Thus we cannot ignore our experience but we cannot make it decisive in our theological reflections. We need to have confessional attitude.

43. According to Vanhoozer, how does his metaphor of the church as theatre correct two false pictures of the church (see reading)?

Allows us to see that all disciples are called not to preach but to perform the story at the heart of the Scriptures. The church is a place to practice/act out the story in anticipation for heaven. The church is the best place on earth to get real and to exhibit reality of the kingdom of heaven

2. How did the Church Fathers integrate worship and the theological study (see lecture notes)?

Answer: The lecture notes mentioned three Church Fathers in this context: Augustine, Hillary of Poitiers and Athanasius of Alexandria. All of them emphasize that theology should emerge from biblically saturated prayers and worship. They would pray for things they needed in theological study, such as the presence of God ("to be present when we seek, to open when we knock" - Hilary of Poitiers)

72. What is one reason that covenant theology has taken on prominence in Reformed theology (see lecture notes)?

Because Reformed theology is focused on the Bible and covenant theology helps to see the whole Bible together in its unity as God's works through covenants from start to finish.

5. Of the four theological departments (Bible, Historical Theology, Systematic Theology, Pastoral Theology), why does Bible logically come first (see lecture notes)?

Bible (i.e. exegetical theology) comes first because all of our theology begins in the passive attitude of the student listening carefully to the truth of the word.

79. What do the lives of Joseph and Moses show is needed in order to demonstrate "leadership quality" character (see lecture notes)?

Character must be proven, or tested, over time. Joseph and Moses were tested in general life and witness, they were shaped in specific leadership roles and by mentors, and they were trusted, ultimately by God, with leadership responsibility. Moses proved his character for forty years and Joseph for thirteen years

23. List and explain one thing from each of Plumer's two addresses that you hope to emphasize in the course of your theological studies (see reading).

Christ as the center of our study: Christ all in all. Modesty: knowledge puffs-up.

9. What is the great presupposition of Christian theology (see lecture notes)?

Christian theology presupposes divine revelation. This is what separates orthodox Christian theology from all other religious streams, we believe God has really spoken in the two books of revelation in nature and in Scripture.

42. According to Anizor, how are Creeds and Confessions different (see reading)?

Creeds: Public statements that define what is necessary for salvation or for the well-being of the church, usually in the face of some controversy or dispute; Anizor refers to those documents produced by ecumenical councils in the early centuries of the church Confessions: more parochial, they are believed to encapsulate a corporate understanding of the whole counsel of God in Scripture; less authoritative than creeds because they do not share the universal consent and antiquity characteristic of the creeds

24. What does Vanhoozer mean by describing discipleship through "waking" and "walking." How does theology/doctrine connect to these (see reading)? See pg 86-87

Discipleship can be seen as the project of helping people to become fully awake and to stay awake, by which I mean alert to the opportunities and dangers of the Christian life. True disciples are awake and alert to what is going on in the world, to what is really real, namely the "real presence" of Jesus Christ We become awake through the power of the Holy Spirit We become disciples by living into and acting out doctrine. Our movement (walking) in Christ is related to our prior waking. Walk in the light Walk in the truth Walk in step with the spirit

41. According to Edgar, distinguish Evangelicalism and Neo-evangelicalism (see reading).

Evangelicalism (coming from the Greek word euangelion) is the cross-denominational movement within protestantism that seeks to proclaim the good news that Jesus has come to die for the forgiveness of sins and conquered death. It stresses core doctrine over particulars and it is especially oriented toward missions with an emphasis on personal conversation. Neo-Evangelicalism is a sub-movement within Evangelicalism that emerged within the second half of the 20th century and which sought to follow the fundamentalists on doctrine but be more open to fellowship and cooperation with non-evangelicals. Notably Neo-evangelicalism is becoming more ethnically diverse — and through the World Evangelical Assembly has become a worldwide movement similar to the World Council of Churches.

7. Why is everyone a theologian (see lecture notes)?

Everyone has a theology because everyone has some thought about ultimate things, even if you are negating the thing. We define theology as a word about God, thus everyone has a theology because everyone has some concept of what God (or the gods) are/are like.

54. Explain 'bad' proof texting in theology (see lecture notes).

Examples of bad proof texting include constructing theology from random texts that serve certain theological agenda, one here and one there. It is to find Scripture data to plug into our system, and ignoring the "whole counsel of God."

16. Describe in your own words one of these reasons for studying theology that you find most compelling: for our enjoyment; in order to sing; for progress; for better storytelling; in order to die well (see lecture notes).

For progress: As our knowledge of God grows, we are feeding our walk with God. In life we experience highs and lows in our walk with Christ, so studying theology helps up in our progress toward sanctification. Vanhoozer states that theology is the "food for our journey" in our progress of our pilgrimage for christlikeness. Theology helps us to understand the teachings of Christ so we can apply this to our lives and in our faith.

3. In what ways is curiosity dangerous in theological study (see lecture notes)?

From John Webster: Curiosity enters when theology ignores or detaches itself from its location in the sphere of divine instruction and considers itself spontaneous...busy about the acquisition of all sorts of new knowledge but no longer shaped by the curriculum of the school of revelation. Curiosity enters when theology terminates on surfaces, failing to complete the intellect's course in running to God. As such, we need to keep in mind Deuteronomy 29:29 in our pursuit of theological studies. We should try not to attain that which we cannot understand.

53. Explain two functions of reason in theology (see lecture notes and Anizor reading).

From Lecture notes: 1) While not starting with reason, reason is immediately engaged in Scripture. We start with Scripture at its own starting point, that it is true revelation from God. In theology, reason rightly works in the service of faith. Accordingly, theology seeks to understand, utilizing reason, what the Bible actually teaches. Because of this, faithful theology does not despise rational reflection. 2) Reason also has the job of applying theology to life by bringing it into "constructive relationship with our other knowledge and interests, and to work out its bearing on practical problems of daily life and action - moral, social, personal, political, aesthetic, or whatever they may be." J. I. Packer From Anizor (Pg 124-27): Theology is and must be rational. Quoting John Wesley, "religion and reason go hand in hand...all irrational religion is false religion." Anizor defines reason as, "human faculty by which we come to know things and by which we think carefully and analytically about reality. (pg.127). The theologian is called to employ reason in answering objections to the faith and in making faith clear. The use of reason has biblical precedent.

65. How do secondary causes fit within God's providence (see lecture notes)?

God often works through secondary causes, such as natural laws and sinful man, to accomplish His purposes. " IV. The almighty power, unsearchable wisdom, and infinite goodness of God, so far manifest themselves in his providence, that it extendeth itself even to the first fall, and all other sins of angels and men, and that not by a bare permission, but such as hath joined with it a most wise and powerful bounding, and otherwise ordering and governing of them, in a manifold dispensation, to his own holy ends; yet so as the sinfulness thereof proceedeth only from the creature, and not from God; who, being most holy and righteous, neither is nor can be the author or approver of sin."

62. How does God's aseity distinguish him from his creation, including humanity (see lecture notes)?

God's aseity sets Him apart as totally other - God alone exists of Himself and is dependent upon nothing for His existence. His asceity is His complete independence and Him being " I am who I am." Humanity, while majesty and great, depends totally upon God and does not share this characteristic of God. Indeed, none but God is Ase

61. What relevance does God's simplicity have for all of his attributes (see lecture notes)?

God's simplicity relates all of His attributes in that it helps us to understand that God is not composed of parts and therefore does not possess partial attributes. The attributes that God has are equal with His essence so that to say " God is love" is not to say that God has love but that love is an essential to His nature. In simplicity God is also not part love and part just but is completely love and completely just. Simplicity helps us to avoid pittings God's different attributes against one another.

26. As discussed in class, what "road" did Schleiermacher pave (see lecture notes)?

He emphasized that personal or group experience does have strong effect on our study of theology. This is the lasting impact from him.

6. How would Historical Theology ask a question about the biblical category of "kingdom"? Pastoral Theology? (see lecture notes)

Historical theology asks: "what have Christians taught about this topic across the ages" so, on the biblical category of "kingdom" historical theology might ask "What did Augustine say about the kingdom" or "how did the Medieval Church conceive of the Kingdom" Pastoral theology asks: "how do we put this theology into practice" or "what modes and methods of ministry does this indicate" so, on the biblical category of "kingdom" pastoral theology might ask "how do we announce the kingdom in the 21st century"

15. Describe the relationship between theology and doxology. How does the historical observation we explored potentially connect to your own practice of theology? (see lecture notes).

I think it was BB Warfield who, when asked whether he would rather spend one hour in prayer or 10 hours in theological study, responded something to the effect of: "I would rather spend 10 hours on my knees in prayerful study" ... similarly our mind and our heart are not divided (as might be the conclusion of a post-Kantian conception of the mind) ... no! rather both worship and knowledge are a response to God's Triune love. Without theology we cannot know that love. Smith said during his week 3 lecture, "when we pray, when we worship, our minds are involved: we don't just feel something in prayer, we know something"— and not just some thing, someone! Thus theology and doxology must go together. Knowledge about God should push us to worship God which should invite us to know Him more fully, which should push us again to worship— such is the connection between theology and doxology.

4. How does the distinction of "use" and "enjoyment" function in the study of theology (see lecture notes)?

In Augustine, we should use our studies of God and we will enjoy the One God. We should use our studies to enjoy God, not as a means in themselves for enjoyment. When we glorify God through our theological endeavors we are able to enjoy him (per WSC 44 "so he has made our aiming at his glory, as our chief end, to be the very way and means of our attaining to that enjoyment")

64. Distinguish preserving and governing in God's providence (see lecture notes).

In preserving God is seen to be sustaining the natural order of things (seed time and harvest - the seasons) and ensuring that the world's operation continues. In governing, God is moving things towards His directed goal.

69. Briefly explain Christ's three offices. What bearing do they have on our salvation (see Edgar reading)?

In the beginning we were designed to be prophets, priests and kings. These roles were to be fulfilled through understanding and evaluating the world with precision as prophets; we were meant to take the riches of the world and offer them to God as a religious service as priests, and we were meant to rule over all creation, with care and faithful judgement on God's behalf. We failed in every area. Christ did not fail and stands as a perfect prophet, priest and king who fulfilled/fulfills those roles on our behalf so that we may benefit from His obedience ( 166).

71. How does our understanding of the 'image of God' communicate both humility and dignity? How does the Bible's teaching stand out in the context of when it was written (see lecture notes)?

It communicates humility because we were made from the dust of the ground - we are duet and to dust our bodies will return. But we are also more than dust and are crowned with glory, honor and dignity in being God's image on earth. These two aspects apply to everyone - everyone is from the dust and everyone is crowned with honor and dignity. This is contrary to Egypt which saw some people as being made from dust and only dust and therefore had no dignity while others did have dignity. There were two classes. With how we are made in God's image, everyone is on the same playing field.

92. Why is Westminster Confession of faith 16.1 important in today's moral environment (see lecture notes)?

It is about good works. Good works must be devised by God alone. Human morality can sometimes line with God's morality but not always. Good works come from faith,, a fruit of the root and the root is faith. Eph. 2:10--good works not the foundation of salvation, but the fruit of salvation.

60. Based on Vanhoozer's last chapter, and the whole argument of his book, what role do you think doctrine should have in the ministries of the Church. In keeping with Vanhoozer's emphasis on the imagination, 'imagine' some examples of the specific shape this might take in the life of a church (see reading).

It is clear that there is nothing that should be done in the Christian life apart from thought about doctrine. Doctrine is the gathering together and applying of Scripture to the life of the Christian and the church; how could we possibly think about leaving doctrine to the side in any ministry of the church? Without a central focus on doctrine, it is very easy for any ministry in a church to drift off into a service that resembles something from the world instead of from Scripture. Some examples this might take are: before doing a ministry, asking "what does Scripture say about this?" How does scripture inform us about doing this? How is this putting ourselves and others in a position to be made into the image of Christ? Doctrine is where we get our "ideas" to properly do ministry. Doctrine, done well, doesn't stiffen our ministry but loosens us and warms us to serve.

85. What is meant when effectual calling is described as "monergistic" (see lecture notes)?

It is meant that God is the sole one working in regeneration - it is one working ( monogism)

90. In what sense is faith a necessary condition of salvation (see lecture notes)?

It is not something that we have to exercise before we receive Christ. Faith is the seeing of a blind man, or the swallowing of medicine of a patient. The Spirit of Christ creates His own way into us. Eph. 2:8-10. By grace through faith. Not our own doing but a gift of God. (QW) It is a condition in that it requires a statement of belief, a conviction, that is confessed with our mouths (Rom 10:9; Heb. 11:5-6)

63. In what way is it proper to speak of 'order' in the Trinity (see lecture notes)?

It is proper to speak of order in the ad intra and ad extra aspects of God. In ad intra, there is an order in that the Father is not the Son and the Son is not the Holy Spirit. Also, the Father begets the Son, the Son is begotten of the Father and the Spirit precedes from both. In terms of ad extra, the members of the Godhead serve different roles. An example is that the Father planned redemption, the Son came in flesh and accomplished it and the Holy Spirit applies it to people. This concept of order in no way makes the Son or Spirit less than God.

84. How does chapter 9 of the Westminster Confession of Faith "set up" its teaching in chapters 10-18 (see lecture notes)?

It sets up the following chapters which deal with the application of salvation by leaving off with the reality of man's condition apart from some drastic change happening in him.

75. According to Edgar, what are the three components of the nature of faith? Briefly describe each (see reading).

Knowledge: this is the content of faith - the truths and message Conviction: this means believing that the knowledge of content is true. It is offering agreement Trust: this is taking the content and conviction and resting one's life in it - it is bringing it inside the heart and living by it for life and death. (183-84)

66. What is one implication of creation ex nihilo (see lecture notes)?

Matter is not eternal but depends entirely on God for its existence

36. Are there any "brute facts"? Explain. (see lecture notes)

No We all have assumptions. What we experience is influenced by our expectations: theories, cultural experience, prejudice. Any fact we encounter has been interpreted in terms of our existing commitments. Therefore there are no brute facts: no un-interpreted facts

97. Why is having a "more or less pure" category important for evaluating churches (see lecture notes)?

No church is perfectly pure and if that was the requirement for a church to be counted a true church, there would be no true church. In every church there exists varying degrees of impurity.

32. Distinguish "solo Scriptura" and sola Scriptura according to Anizor (see reading)

On page 64, "to some radicals, traditions are human-made, and an appeal to them is likely to distort the pure truths of Scripture. This is what one author called the 'solo scriptura' rather than a sola scriptura position. It misses the mark for at least four reasons. 1. It is not desirable since it often results in churches repeating the errors of past generations. 2. Not sustainable since we all approach the bible with prior understanding. 3. Traditionless churches invariably establish their own traditions.4. It is not the position of the Reformers.

87. According to Edgar, why isn't justification a "legal fiction" (see reading)?

Page 195: In a human court someone is declared guilty or innocent based on that person's conduct in relation to the law. In the case of humans before the perfect Judge, all the evidence points against us- we should be declared guilty in relation to God and his law. But God declares us righteous before him by causing our legal relationship to him and to his law to change.

89. According to Edgar, who is the primary agent of Sanctification and what does he do as he sanctifies us (see reading)?

Page 203-204: The primary agent of sanctification is the Holy Spirit. He draws on the power of the risen Christ and continues to apply all his virtues to his people. He gives us life. He helps us be assured of being God's children (Rom 8:16) He lives with us.

99. According to Edgar, what is the strongest argument for reserving the eldership to qualified men? Explain (see reading).

Page 227: from the analogy between the church and the family. In Titus 1:5-9 the elder is specifically described as "the husband of one wife". In 1Tim 3:5, he must manage his own household well. All these point to eldership to qualified men. (QW) Page 225: According to Paul, the eldership is a desirable office but a daunting one, worthy of great respect, to be held only by leaders without reproach (1 Tim. 3:1-7; 5:17; Titus 1:5-9; Heb. 13:17). Godly qualified men should aspire to the office but not rush into it.

34. As explained by Vanhoozer, give a one sentence summary for each of the four principles of the Protestant Reformation (see reading)

Page 96-- 1) the material principle: justification by faith (sola gratia, sola fide, solus Christus); 2) the formal principle: "according to the Scriptures" (sola Scriptura); 3)the dynamic principle: the Spirit who ministers, illumines, enlivens, and unites; 4) the final principle: a citizenship of the gospel.

47. Why, according to Edgar, is it important to hold to both the transcendence and immanence of God (see reading)?

Pages 102-04, 114: No creature could possess God's incommunicable attributes. God is God. He is transcendent or utterly removed from His creation. While God is utterly removed from the creation and thus transcendent, he is at the same time intimately connected to creation and thus immanent. "How can he be transcendent and immanent at the same time? His greatness is so great that he can condescend to the level of the creature without lessening his divinity." WCF (2.2): He is the fountain of all being, of whom, through whom, and to whom, are all things. Thus God is wholly other, or transcendent, and wholly present, or immanent. "I am" relates to his creatures. If we forget that God is both transcendent and immanent, God becomes distant, fatalistic, and impersonal. As the hymn puts it, our God is "Creator, redeemer, and friend." God is there but he is also here. God is immanent by his presence in the world (e.g. Ps.139).

48. Generally speaking, according to Edgar, what is the difference between God's moral and his transcendental attributes (see reading)?

Pages 104-115: God's moral attributes are known as God's overlapping qualities presented directly in the Bible as the essential divine features. Edgar lists three basic attributes: God is a Spirit, God is light, and God is love. These are called moral attributes because they show analogies with human moral attributes. Human beings know something of what it means to be spiritual, to be pure and good, and to have love. Traditionally these moral attributes are distinguished from God's transcendent or metaphysical attributes because these transcendent attributes refer to God's unique power and divinity. Ultimately, none of God's attributes is comparable to ours because He is the holy Creator and we are creatures. Transcendent attributes focus on those qualities that are particularly unique to God and incomparable. God's transcendent attributes cannot be reduced; but Edgar lists five: God is Independent (nothing determines how he will act or what he may think), God is unchangeable (God is not subject to change (Ps. 102:25-27; c.f. James 1:17), God is simple (God is not a compound. He is perfectly one and perfectly three), God is eternal (God is outside of time), God is omnipresent (God is there yet also here. God is transcendent, and yet he is immanent).

57. What, according to Edgar, are the two modes of God's revelation and how do they relate (see reading)?

Pages 125-27: The origin of all revelation is God. There is essential unity to revelation: God's revelation is from him, about him and for him. At the same time there is also diversity. The two modes of God's revelation are 1) general revelation and 2) special revelation. Although different, they are complementary. Both are authoritative, and both are necessary and sufficient for their purpose. General revelation is mediated in the ordinary phenomena (e.g. the physical world, history, and the promptings of conscience). Special revelation "uses the more unusual phenomena of prophecy, miracles, the Bible, and God's appearances (theophanies), culminating in the incarnation of Jesus Christ." General revelation is needed to interpret the commands of Scripture yet we could not rightly interpret the world if it were not for special revelation found in God's word. Through general revelation God proclaims his power and goodness in the world he has made (Rom. 1-2). But through the reading and preaching of the Bible, God announces the gospel to lost sinners (Rom. 3). These two modes of revelation harmonize perfectly. There is no conflict between the words of the Bible and the "speech" of the universe because God is the author of both.

49. According to Anizor, briefly define the six logical and rational fallacies that can affect a theological argument's cogency (see reading).

Pages 138-40: Cogency refers to whether an argument is convincing or not. The six logical and rational fallacies that can affect a theological argument's cogency are: 1) Appeal to pity (the premises are logically irrelevant to the conclusion. The premises are emotionally driven so that the conclusion seems to follow naturally), 2) Ad hominem argument (the writer attacks a person seeking to discredit the person rather than the ideas and argument put forward), 3) Appeal to the people (the theologian appeals to the "established conclusion" of a revered group and anyone respectable), 4) Genetic fallacy (the theologian confuses the origin of the idea with reasons for the idea and rejects the idea because of its origin and not because of the lack of ground for it), 5) Straw man (the position of another theologian is distorted so that it is the worst possible version of their view), 6) Begging the question (takes the conclusion one is trying to prove as one of the premises used to prove that conclusion).

50. According to Vanhoozer, why is it wrong to create a dichotomy between following the book of Scripture and Jesus Christ (see reading)?

Pages 164-76: Suspicion about the church and sola Scriptura leads Protestan disciples to interpretive pluralism; such that "Scripture's hearers became all kinds of doers, with every disciple doing what was right (that is, biblical) in his own eyes." Suspicious about the sufficiency of Scripture leads to a wrong handling of the word of truth and Protestant disciples are faced with a crossroads where paths lead in many different directions.The temptation is either to absolutize and follow their own judgment and interpretation of Scripture, that of a Bible teacher, or a denomination, rather than following Jesus Christ. This division works against the unity for which Jesus prayed (John 17). Properly understood, sola Scriptura teaches us that Scripture alone is authoritative, not our interpretation of it, and it shows us the way of Jesus Christ.

59. Briefly summarize and analyze Anizor's five guiding principles for experience and theology (see reading).

Pages 169-71: 1) Experience is not the starting point for theology, though it may be a matter of fact; experience must come under the judgement of the Word of God. 2) Some doctrines are likely immune to the test of experience, and some will in fact contradict our experience (e.g. the doctrine of the Trinity is likely not to advance by experience or be judged by human experience in a meaningful way). 3) Ask if a theology is confirmed by our personal, and the church's, experience of the Christian life (e.g. the experience of those renewed by the Spirit is a check to our theology. Additionally, the credible results of unredeemed science of regular experiences of the unredeemed should be cautiously brought into careful conversation with theology). 4) Culture has some role to play in validating or invalidating theologies. 5) Good theology leads to good practices.

100. How does Edgar explain the regulative principle (see reading)?

Pp. 230-231. It relates to public worship.The Lord gives us rules for coming into his presence, just as there might be conventions for coming to see a king or a dignitary. This rule is known as the "regulative principle." (RP) According to Edgar, the RP is less a specific list of allowable practices than is is a guiding imperative.It says the Bible must determine the way we worship. ...Fundamentally, worship centers on two great principles, God's presence and human response.

29. What quality of Scripture sets it apart from all other literature? How does this relate to Scripture's purposes (see lecture notes)?

Scripture is God's divine revelation. Divine author and human author. 2Tim 3:15-16.

51. What does Vanhoozer mean by ''the Scripture that authorizes is not alone'' (p. 176) (see reading)?

Scripture is alone in its magisterial authority, it alone authorizes, but it does not exclude the use of secondary authorities or church tradition (i.e. the church's formulation of certain orthodox doctrines). Scripture as supreme, not solitary. "Scripture alone is the supreme authority, yet God in his grace decided that it is not good for Scripture to be alone" (pg. 181).

17. What makes the study of theology different than other subjects (see lecture notes)?

Studying theology is different from any other subject in that it is a "living subject". Theology Coram Deo translates "in the presence of God", this study is done before the face of God, and we are studying a living God. A living being is on the other side of the subject...which makes it different from any other study.

40. What is tradition II (see lecture notes)?

The Apostles, it is believed, did not commit everything to writing. They reported what Christ did and said during his lifetime, but not what Christ taught His disciples in the period between the resurrection and the ascension. During these forty days an oral tradition originated which is to be regarded as complement to Scripture, handed down to the Church of later times as a second source of revelation.

81. Relation salvation "planned", "accomplished", and "applied" to the Trinity (see lecture notes).

The Father is said to have planned salvation, the Son comes to accomplish salvation and the Spirit applies salvation to God's elect.

83. Provide two ways that the Son and the Spirit work "hand in hand" in our salvation (see lecture notes).

The Work of the Son -God with us, as one of us -Incarnation -Hypostatic Union -Assumes a human nature -Substitutes for you -Takes your place -Completes work all at once -Becomes a pattern for imitation -Is the one mediator -Accomplishes redemption The Work of the Spirit -God with us, dwelling among us -Indwelling -Communion -Enlivens human persons -Regenerates you -Puts you in your place -Continues work constantly -Forms us to fit that pattern -Unites us to the mediator -Applies redemption

82. Briefly explain the passive and active obedience to Christ and connect them to the purchase of our salvation (see lecture notes).

The active obedience of Christ was His keeping the law perfectly, while His passive obedience was his death and suffering on the cross. In the first, He lived the life we needed to live, and in the second He died the death we should have died. It took our death and gave us His righteousness.

98. According to Edgar, give a sentence explanation for each of the four classical attributes of the Church (see reading).

The church is one--its unity is in Christ. The church is holy--it is consecrated by the holy God, called to sainthood. The church is catholic--it is worldwide. The church is apostolic--it holds to the teaching of the apostles who were the founders of the NT church.

67. According to Edgar, what does it mean that the Covenant of Grace is "unilateral" (see reading)?

The covenant is unilateral because it depends on God's initiative and not ours. It is one way in the sense that it depends totally on God's gracious love to us and not on any works that we could accomplish. (157)

74. What are the three structural covenants and provide a one sentence summary of each (see lecture notes)?

The covenant of redemption: This is the agreement between the members of the Trinity concerning the plan of salvation. The covenant of works: this was the covenant that God made with Adam in the garden in which he was promised death if he broke it and life if he kept it; it is based on works as the name implies The covenant of grace: this is the covenant through which God graciously offers sinners salvation apart from anything that could do to deserve it; all men are saved under the covenant of grace as all men were damned under the covenant of works.

38. How do creeds and confessions help us read Scripture (see lecture notes)?

The creeds and confessions of faith co-inheres with Scripture, not operating as a "separate source" for authority, but continually being guided and informed by Scripture so that it is a faithful expression of Scriptural teaching. Helps us to not be blinded in our own judgment and blind spots by reading Scripture alone. We read it in context with those who have confessed the same faith for centuries. It helps us not to distort the Word.

25. What is the end of biblical interpretation according to Vanhoozer (see reading)? See pg 105

The end of biblical interpretation is not simply communication - the sharing of information - but communion, a sharing in the light, life, and love of God. We read and study scripture to know God but also to be transformed.

31. In preparation for a three to five paragraph essay question, summarize the " " of the Canons of Dort according to your reading in Edgar (see reading)

The first head is the subject of divine predestination. The Remonstrants affirmed that God's election of his saved people is grounded on the foresight of human faith, that is, God's knowledge that some would respond, not his eternal decree to save. In response, the canons ground election in God's unchangeable purpose. The elect are chosen in love, whereas the repropate are "passed by in the eternal decree." The elect are saved by God's mercy, whereas the reprobate are condemned by God's justice. The second head responds to the question of the intent of the atonement. It is focused on the death of Christ and human redemption. Did Christ's death intend to save all, only not all took advantage by their faith, as the Remonstrants believed, or was his death intended only for his people? It states two things. First, because of who Christ is, his death is "of infinite worth and value," meaning it is sufficient to clear the sins of the whole world. Second, the efficacy of Christ's death is sure for all his people, such that nothing can thwart their salvation. The intent matches the result. The third and fourth heads were combined in the synod's statement, on human corruption and conversion. Here the canons argue that human beings are completely incapable of their own salvation (total depravity). The fifth and last head asserts two things about perseverance. First, those who are called into the fellowship of the gospel will not fall again or return to a state of condemnation. Second, not only will the saints persevere, but they must persevere. The canons contemplate the possibility of false assumptions and a prideful sense of security. 62-69

55. What are the four ways we discussed in class for listening to Scripture well (see lecture notes)?

The four ways are 1) Listening to the entire canon of Scripture; 2) attentiveness to the progressive nature of God's revelation in Scripture; 3) Listening to the different genres of Scripture; 4) discerning the unity found in divine authorship and covenantal structure in the midst of Scripture's diversity.

68. What is the hypostatic union (see Edgar reading)?

The hypostatic union pertains to the incarnation of Jesus and Him adding humanity to Himself. In the union Jesus' divine/human union is one but He is considered to have two wills - a divine will and a human will. (163)

78. With regard to the character of spiritual leaders, what is the overarching characteristic Paul provides in 1 Timothy 2 (see lecture notes)?

The overarching one integrity. Secondary ones are: spiritual maturity, church experience, a well ordered home life and a good reputation in the community.

93. Relate divine preservation to the perseverance of the saints (see lecture notes).

The perseverance of the saints is rooted in God's preservation. God called us to persevere through faith. God's preservation points to His sovereign intention to keep his elect in a state of grace. God is going to preserve us. He is going to be enabling us in perseverance.

94. Why are Reformed distinctives going to show up distinctively in the study of the Church and Sacraments (see lecture notes)?

The reformation is the reformation of the church. So it is in the topic of church that we can learn a lot about the reformation. Two fundamental questions are addressed by Reformation theology: How can I obtain a gracious God, and Where can I find the true church? It is the character of Reformation: the means of grace (sacraments) and the character of the church.

30. As discussed in class, what is the relationship between the belief in the truth of Scripture and one's life (see lecture notes)?

The traffic of the Christian life where we engage the Scriptures. Purpose of Scripture: Salvation and Discipleship. Scripture and sanctification. Reading the Scriptures is a spiritual practice tied to progress in godliness. Reading the Scripture will lead us in deeper "double love."

20. According to Anizor, how does knowing the context of a theologian's theology help in proper interpretation (see reading)?

Theology is written in a certain context and the reader must have a grasp on that context in order to better understand the theological doctrine discussed Historical-cultural context - considers what people and events are shaping the theologian's world Ecclesial or churchly context - considered where and how the theologian worships God Polemical context - Considers the debates and pressing theological issues of the theologian's time

21. How does your church tradition shape the theological emphases you hold dear (see reading)?

There are central themes or understandings that exist in denominations and these ideas impact theological opinions. While churches seek to be balanced, every tradition implicitly or explicitly presents certain elements or particular approaches as central to Christian truth Ex. In the Catholic church Sacraments play a central role. In the Lutheran church Justification by faith plays a central role. In the Reformed tradition the sovereignty of God plays a central role.

76. According to Edgar, in what sense are good works necessary for the Christian (see reading)?

They are necessary because they show that someone has a living faith. True faith in God through Christ will always result in some sort of good works because of our union with Christ. Properly understood, good works are a fruit of salvation and will come from someone who has truly been saved. (191-92)

14. Why does Vanhoozer go after the modern "wellness industry" (see reading)?

This is a dominant narrative about literally how to live well in modern society... It is particularly pronounced because it offers a path to if not eternal life at least richer, longer life. — it supplants the narrative we get in scripture about fitness of life.

88. Relation "relationship, right, and renewal" to justification, adoption, and sanctification (see lecture notes).

Through justification we enter into a right relationship before God. In this right relationship, we have the right to be God's children because God has granted us that right. As we are brought into the family of God, we take on the characteristics of the family through the renewal that occurs in sanctification.

70. What pattern can be discerned between the Moses-Joshua and Paul-Timothy relationship? How does this shape our understanding of preparation for leadership (see lecture notes)?

Timothy and Joshua were both "mentored" into leadership; had real authority, but were submitting to / receiving guidance from an older leader. Trained to lead "against the flow" when necessary; taught to push through when experiencing resistance or betrayal from those they lead.

45. Relate Tradition 0 - III to the Evangelical, Traditionalist, and Subjectivist positions on Scripture (see lecture notes).

Tradition 0 = Subjectivist view; nothing is objective; the individual is the standard; "the final authority for faith and life is the verdict of one's own reason or feeling"; reason and conscience ground believe, not tradition or even the Bible Tradition I = Evangelical view; the Bible alone is the word of God given to his church, and is "finally authoritative for faith and life"; the Holy Spirit caused the Scriptures to be written, and the Holy Spirit was given to the church to cause believers to recognize it as the word of God Tradition II = Traditionalist view; the Bible is neither "complete nor comprehensible"; the church must fill in the gaps by supplementing and interpreting; particularly in this view, there is oral tradition, teaching from Jesus post-resurrection, which has been passed down through the church; teaching of the church on-par with Scripture Tradition III = Traditionalist view to an extreme; same as TII, but now the teaching of the church is above Scripture; the magisterium is the rule

44. What are Tradition III and 0 (see lecture notes)?

Tradition 0, I, II, and III are views of what is authoritative in the church (TI = Scripture is the standard, TII = Scripture and oral tradition handed down from the Apostles are both authoritative) Tradition III is a 19th century Roman Catholic view that adds the magisterium to Tradition II, where the magisterium (the RC Church's teaching office) becomes the authority TIII effectively rules over Scripture and "apostolic tradition" by interpreting it Has produced such doctrines as the immaculate conception of Mary, papal infallibility, and a "co-redemptrix" role for Mary Tradition 0 is the view that every believer holds the right to interpret Scripture as he pleases, subject to guidance from the Holy Spirit This raises the private view of the individual over the corporate judgment of the church Has no place for any tradition in interpreting Scripture

11. According to Edgar, how is a reformed view of the sovereignty of God not 'mechanical' (see reading)?

Unlike in Islam where the sovereignty of God (cold programmer) comes at the expense of the freedom of man, Edgar says "Reformed theology tries to honor a God so great so powerful that the creature is truly free" (p. 20) — This is because we do not have a God who shares our plain of causality. He is the primary cause of all things; man is the secondary cause.

52. Give a paragraph summary of how Vanhoozer sees sola Scriptura and the royal priesthood functioning together (see reading).

Vanhoozer follows Luther's conviction that the royal priesthood of all believers is a part of God's plan for distributing authority in the church. All believers are priests who minister the word to one another but only some are appointed to the ministerial office. Sola Scriptura does not exclude ministers or priests. "Royal" signals authority (which is found in the gospel). "Priesthood" signals an interpretive community (the church). sola Scriptura does not mean "Scripture apart from the community of saints, a royal priesthood."To affirm the royal priesthood is to affirm sola ecclesia. It is important not to confuse sola with "solo" Scripture which ignores the importance of reading in communion with the saints.

13. What does Vanhoozer mean by saying that making disciples involves transforming imaginations (see reading)?

Vanhoozer speaks of trans. imaginations cf. Charles Taylor: speaking of freeing the church of false idols— those underlying cultural stories that "frame our everyday belief and practice" (p. 8) these are often called social imaginaries —ultimately these social imaginaries (e.g. american dream) are the narrative undercurrents that form our desires and actions: Christianity has a story and we must root out the idolatrous stories we have come to know by culture through the transforming of imaginations toward the story found in scripture.

56. How does the "analogy of faith" flow from Sola Scriptura (see lecture notes)?

WCF 1.9: The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly. So the analogy of faith points to the rule of interpretation.

8. How does the study of theology help one avoid idolatry (see lecture notes)?

We are tempted to construct God with our own hands/in our own image (cf. Feuerbach) thus the study of theology helps us avoid false and idolatrous images of God by supplanting the gods we imagine to be like us with the living and true God who is revealed in Scripture. We are not left to our imaginations, our intellect, or our creativity.

10. How do the incarnate Son and Holy Spirit work together to bring us true knowledge of God (see lecture notes)?

We can see God in Jesus, the word made flesh, illuminated by the Spirit. The Spirit, who knows the deepest things of God, is the one who is active in our hearts bringing us to know the Son who is God incarnate. Thus we can know God because we know his Son given in the ministry of the Spirit.

73. What does Packer mean when he says covenant theology is where theology is "personalized" (see lecture notes)?

What is the nature of the relationship between us and God? Covenant is the word God uses to describe the relationship that we can enjoy with God. J I Packer said this: Covenant theology is the theology that is personalized, as God says in the Bible: I will be their God and they will be my people--this is personalized! 2 Corinthians 6--the central principle of a covenant--our communion and union with God in Christ.