REL 2 Exam

Original Sin TCTR 6.37 Reinhold niebhur on original sin

- Strong defender of the reality of sin - Focussed on the issue of how sin can be inevitable yet still be the responsibility of the individual who sins

Introduction to Christology TCTR 4.21 Francois Turrentine on the threefold office of Christ

- Threefold: prophet, priest, king - Threefold framework allowed the multiple nature of sin and redemption to be explained, and also enabled some basic misunderstanding concerning the person of Christ to be addressed

4 "images"

- image distinct from likeness - image as reason - image as relationality - image as role

Augustine of Hippo

Creation and redemption were the work of one and the same God. It was therefore impossible to ascribe the existence of evil to creation, or this merely transferred blame to God. God created the world good, evil is a direct consequence of the misuse of human freedom

-Creatures in the Image of God TCTR 6.3 Origen on the Image of God

Draws a distinction between the :"image: and "likeness" of God, arguing that the term "image" refers to the status of humanity and the term "likeness" oto the final perfection of the human race at the resurrection

Creatures in the image of God TCTR 6.4 Lactantius on political aspects of the image of God

Lactantius develops the political and ethical aspects of the doctrine of creation. As all human beings are made by the same God, bear his image, and were created from the same original human being

hypostatic union

The doctrine of faith that *recognizes two natures (one human and one divine) in the one divine Person of Jesus Christ.*

Salvation and Atonement TCTR 5.2 Irenaeus of Lyons on "recapitulation" in Christ

This term means something like going over the same ground again. Christ recapitulates the history of Adam. The salvation of humanity, which was lost in Adam, was therefore regained in Christ

Salvation and Atonement TCTR 5.33 Dorothee sole on suffering and redemption

To regard human suffering as the demonstration of divine strength or as a Chrstiian calling fails to provide adequate answers to two basic questions: What is the meaning of suffering and under what conditions can it make us more human

Introduction to Christology CT 207-214

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Salvation and Atonement CT 246-279

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Creatures in the Image of God CT 327-329

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Introduction to Christology Continued CT 214-236

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Original Sin CT 329-332

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Creation CT 190-202

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Evil CT 202-206

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The Resurrection and Ascension CT 236-245

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communicatio operationum

*(communication of operations) suggests that any work or action of Christ's divine nature is at the same time the work of his human nature and vice versa.* In short, both of these terms are meant to safeguard the fact that Jesus is only one person rather than two, even though the one person is both Human and divine. Thus whatever Christ does is in fact the singular action of the one God-man

creatio ex nihilo

*Latin phrase for "creation out of nothing"* - Augustine is credited with developing the *argument that God created the world without any preexisting materials.* this was in contrast to impost greek philosophers, who understood the creative act as God's ordering of eternally existing materials into the present world or universe. The value of the doctrine of creation ex nihilism is that it maintains a clear distinction between God and the created order and also maintains the God alone has eternal status

imputation

*a transfer of benefit or harm from one individual to another*. In theology, imputation may be *used negatively to refer to the transfer of the sin and guilt of Adam to the rest of humankind. Positively, imputation refers to the righteousness of Christ being transferred to those who believe in him for salvation*

kenosis

*refers to the self-emptying of Christ in the incarnation*, as well as his conscious acceptance of obedience to the divine will that led him to death by crucifixion. Many theologians see in the term a reference to Jesus' choice not to exercise the prerogatives and powers that were by virtue of his divine nature.

Salvation and Atonement TCTR 5.19 John Calvin on the grounds of redemption

- Affirms that the quality of the redeemed life exceeds that of the innocent life. Argues that God's bearing the penalty for sin was far more effective demonstration of the love of God for humanity than the mere rescinding of any penalty that was due

3 areas in which at least traces of a notion of "original sin" can be discerned in the Greek patristic traditions (accd to scholar J.N.D. Kelly)

- All humanity is understood to be involved, in some manner, in the disobedience of Adam -The fall of Adam is understood to affect the human moral nature. All human moral weaknesses, including lust and greed, can be put down to Adam's sin -Adam's sin is often represented as being transmitted, in some undefined manner, to his posterity

Introduction to Christology Continued TCTR 4.29 Dorothy L. Sayers on Christology and Dogma

- Analysis of the relationship between the divinity and humanity of Chrisit, Sayers argues for their mutual importance in relation to our knowledge of God. argues that claims to moral or cultural authority must be grounded in something intrinsic to the person of Christ. Otherwise, Christ is judged by moral and cultural principles instead of acting as their basis - It is not good enough to agree that Jesus had some useful ideas, unless we have good reasons for asserting that there is something distinctive about Jesus which requires us to take those ideas with compelling seriousness

The Resurrection and Ascension TCTR 4.24 Martin Kahler on the historical Jesus

- Argued that it is the "Christ who is preached" rather than the "historical Jesus" which is of decisive importance to Christian faith -Two objectives: *Criticize and reject the errors of the life of Jesus movement *Establish the validity of an alternative approach, this latter being by far the more important

Salvation and Atonement TCTR 5.1 Irenaeus of Lyons on the "ransom" theory of the atonement

- Argues that the death of Christ is to be regarded as a ransom, by which God justly liberated humanity from Satanic captivity - Develops an approach to the doctrine of the atonement which seeks to maintain justice while maintaining the existing tradition which spoke of humanity as being under Satan's dominion as a result of sin

Introduction to Christology TCTR 4.28 Forsyth on the person of Christ

- Argues that this approach lacks adequate historical foundation of justification and is theologically indefensible - Critical of those wishing to reclaim the "religion of Jesus" meaning the personal faith of Jesus in God, rather than the religion about Jesus, otherwise known as Christianity

Creatures in the image of God TCTR 6.41 Pope Benedict XVI on the Identity of Humanity

- Considers the implications of the notion of humanity being created in the image of God - Humanity alone bears God's image and breath

Original Sin TCTR 6.13 Second council of orange on grace and freedom

- Council made 25 rulings, in which it condemned a series of positions which it regarded as failing to do justice to the priority of God's grace - Contained 7 rulings which condemned viewpoints regarded as unacceptable

Evil TCTR 3.13 - 3.13 Augustine of Hippo on the Relationship between God and Evil

- Evil represents a free turning away from God rather than a positive entity in its own right -Denies a dualists answer to the problem of evil -Evil as absence of goodness

Original Sin TCTR 6.1 Irenaeus of Lyons on human progress

- Irenaeus addresses the question of why God did not create humanity in a state of total perfection - He claimed that it was because humanity was simply not able to receive this gift of perfection. Perfection is something that comes about through personal growth

Introduction to Christology TCTR 4.2 Irenaeus of Lyons on Gnosticism in Christology

- Irenaeus sets out a list of various Christological heresies which stem from Gnosotic influences - References the docetic view that Christ was a human being in appearance only - Offers readers both info concerning what the Gnoostic opponents of Christianity taught and responses to these teachings

the place of Jesus Christ in Christian theology

- Jesus Christ is the historical point of departure for Christianity - Jesus Christ reveals God - Jesus Christ is the bearer of salvation - Jesus Christ defines the shape of the redeemed life

Evil TCTR 3.43 -3.43 David Bentley Hart on God and Evil

- Natural disasters raise important questions about God - Hart's response to natural disaster avoids many of the traditional religious responses to such disasters - such as seeing it as a divine judgment on human immortality or irreligiosity - Hart's response mingles a principals refusal to make simplistic judgments about a complex world and a firm conviction of the hoope o ultimate transformation, seen especially in the final section of this reading

Evil TCTR 3.22 - 3.22 Bonaventure of Bagnoregio on the Origin of Evil

- Origin of sin in the human creature's tendency to focus on itself, rather than on God, its creator and sustainer - Since evil is an absence of goodness, evil itself cannot really be said to have a nature

The goodness of human sexuality and work TCTR 6.22 Giovanni Pico Della Mirandola on Human Nature

- Pico della Mirandola insists that humanity is not assigned to any particular location or assigned any specific function within creation. It is the privilege and responsibility of humanity to determine its own place and function, through the proper exercise of its freedom and intelligence

Karl Barth

- Rejected prior notions of omnipotence in favor of a belief in the triumph of God's grace over unbelief, evil, and suffering. A confidence in the ultimate triumph of the grace oof God enables believers to maintain their morale and hope in the ace of a worlds which is seemingly dominated by evil - Evil is a mysterious power of "nothingness" which has its grounds in what God did not will in the act of creation

Original Sin TCTR 6.38 Valerie C. Saiving on Feminist approaches to sin

- Saiving suggest that the focus on pride characteristic of traditional Christian interpretations of sin reflects a specifically masculine experience that is inappropriate to the experience of most, if not all women - Saiving holds that contemporary theologian make the mistake of assuming that a "thinking man's theology is equally good for a thinking woman" - Argues that women experience sin in a different manner from men

Chalcedon TCTR 4.13 Cyril of Alexandria on the incarnation

- Sets out his understanding of the mechanics of the incarnation - Emphasizes the totality of the union between the divinity and humanity of Christ without in any way allowing that a change occurred in the divinity as a result - Rejects the idea of "union of good pleasure" for Cyril, a real union took place - Christ is one by synaphea

The goodness of human sexuality and work TCTR 6.14 Hildegard of Bingen on the Creation of Man and Woman

- She established a reputation as a theological and spiritual write of considerable originality, and developed a particular interest in the spirituality of creation - Passage offers a view of the relationship between male and female which is complementary; they are meant to assist each other and bring each other to their intended goals

Augustine's basic ideas

- natural human freedom is affirmed: human beings do not do things as a matter of necessity but as a matter of freedom - Human free will has been weakened and incapacitated - but not eliminated or destroyed - through sin - In order for the free will to be restored and healed, it requires the operation of divine grace - Analogy of a pair of scales with two balance pans - Human free will has become biased toward evil

christological models: classical and contemporary

- the substantial presence of God in Christ - Christ as mediator between God and humanity - the revelational presence of God in Christ - Christ as symbolic presence of God -Christ as the bearer of the Holy Spirit - Christ as the example of godly life - christ as hero

creation - primarily - secondarily

- the term "creation" primarily refers to a type of divine activity - secondarily refers to the result/effect of that type of divine activity

two central questions

- who is Jesus Christ - what did Jesus Christ achieve

four main approaches to interpreting the death of Christ seen within the history of Christian theology

-Approaches that build on the OT cultic worship, especially sacrifice, as a way of enabling people to enter into the presence of God -Approaches which interpret the death and resurrection of Christ as victory over sin -Approaches to the atonement that see Chriist's death as "satisfaction"

Salvation and Atonement TCTR 5.14 Peter Abelard on the love of christ in redemption

-Argued that one of the chief consequences of the death of Chrsit was its demonstration of the love of God for humanity. It is through our response of love to Christ that we are joiend to him and benefit from his passion

Original Sin TCTR 6.10 Pelagius on human responsibility

-Argues that divine commands are unconditionally binding upon Christians -God knows the abilities of humanity and the commands reflect the ability with which God endowed humanity at creation -No defect in human nature that prevents from achieving what God commands people to do -God made humanity and is therefore fully apprised of human capacities

The Resurrection and Ascension TCTR 4.26 Albert Schweitzer on the failure of the "quest of the Historical Jesus"

-Argues that the "Jesus of history" movement has failed - Jesus remains a partly unknown, distant, and strange figure, whose basic features cannot be reconstructed on the basis of the methods and approaches offered by the nineteenth century

Introduction to Christology TCTR 4.8 Athanasius of Alexandria on the two natures of christ

-Athanasius argues for the divinity of CHrist on soteriological grounds while affirming the full humanity of Christ -Only God can save, only the creator can redeem creation -We must accept that Jeus is God incarnate

The Resurrection and Ascension TCTR 4.30 Paul Tillich on the dispensability of the historical Jesus

-Christianity is about universal existential possibilities, -Believes that the historical existence of Jesus is not of decisive importance to faith Existentialist -Argues that Christianity proclaims and enables a new form of human existence to come into being

Creatures in the image of God TCTR 6.40 Mary Hayter on Human Sexuality and the Image of God

-Considers the way in which the biblical doctrine of humanity being created in the "image of God" relates to issues of sexuality and gender. In particular, she deals with the issues of the correct relationship between men and women, in the light of the doctrine of creation -Insists that gender distinction is limited to the created order and cannot be read back into the Godhead.

Chalcedon TCTR 4.12 Nestorius on the term theotokos

-Controversy focuses on whether Mary, the mother of Jesus, may properly be referred to as theotokos (God-bearer). Nestorius is here depicted as confused about whether to use the term or not, hesitant as to what its use affirmed, yet fearful as to what its denial might imply - Nestorius was alarmed at the implications of using the term theotokos because it seemed to deny the humanity of Christ

Original Sin TCTR 6.8 Augustine on predestination

-Divine judgements which determines who will be allowed to be saved in this manner is beyond human understanding -Defines predestination as God withholding or making available, accd. to the divine will, the means by which salvation is possible -Predestination concerns salvation -Suggest salvation depends upon certain means of grace and that it involves making those means of grace available only to the elect

Original Sin TCTR 6.12 Council of carthage on grace

-Explicitly condemned pelican controversy as heretical a series of eight teaching

Introduction to Christology Continued TCTR 4.33 Rosemary Radford Ruether on the maleness of Christ

-Explores question of whether a male savior can save woman -Ruther considers two alternative traditions androgynous Christologies and spirit Christologies -The maleness of Christ is used by trationaional Christian groups to defend the idea that Christ can only be represent by males

3 main contexts of "son of man" in OT

-Form of address to the prophet Ezekiel -To refer to a future eschatological figure, whose coming signals the end of history and the coming of divine judgement -To emphasize the contrast between the lowliness and frailty of human nature and the elevated status or permanence of God and the angels

Alvin Plantinga

-Free will is morally important -If human beings were forced to do nothing but good, that would represent a denial of human free will -God must bring into being the best possible world that he is able to provide -It must therefore follow that God must create a world with free will -This means that God is not responsible if human beings choose to do evil, since God is operating under self-imposed constraints that mean God will not compel human beings to do good

concept of sin

-Gregory of nazianzus and gregory of nyssa both taught that infants are born without sin, an idea which stands in contrast with Augustine's doctrine of the universal sinfulness of fallen humanity - JND Kelly identified three areas in which at least traces of a notion of "original sin" can be discerned in the Greek patristic tradition * All humanity is understood to be involved in some manner, in the disobedience of Adam *The fall of Adam is understood to affect the human moral nature *Adam's sin is often represented as being transmitted, in some undefined manner, to his posterity

Original Sin TCTR 6.11 Pelagius on human freedom

-Humanity can exist without sin -Ascribes the will to perform good works to human nature

The goodness of human sexuality and work TCTR 6.39 The Second Vatican Council on Human Nature

-Humanity here is portrayed as the height of God;s good creation. The Constitution speaks of a "split" within human nature, as a result of sin, leaving to a weakening of the human will; at the same time, it affirms that the law of God is written on human hearts in the conscience

image of God

-Jewish interpretation tended to avoid any suggestion that this established a direct correlation with God, perhaps reflecting a fear of some form of anthropomorphism ensuing -Christian theologians saw no difficulty in interpreting this passage as proposing a direct link between the creator and humanity at the height of the creation -During the early patristic period, a distinction was drawn between the two phrases "image of God" and "likeness of God"

Chalcedon TCTR 4.15 The Chalcedonian definition of the Christian Faith

-Laid down and understanding of the relationship between the humanity and divinity of eus Christ which became normative for the Christian churches -Christ must be accepted to be truly divine and truly human, without specifying precisely how this is to be understood

Chalcedon TCTR 4.34 Morna D. Hooker on Chalcedon and the New Testament

-Offers an accessible informed reflection on what she terms "the great gulf between the thought-world" of the NT and that of Chalcedon -Offers 3 reasons which help to explain why the language of CHalcedon is so different from that of the NT -Notes biblical emphasis on the actions of God, which becomes an emphasis on the identity of Christ as a result of the church;s shift over time from a Jewish to a Greek context

Introduction to Christology Continued TCTR 4.36 Janet Martin Soskice on Christ's significance for women

-Raises question about approach of eliminating or downplaying the cultural particularities of Jesus in order to secure his universal appeal and relevance -She argues that it can too easily end up with a "featureless and disembodied Christ" -The significance of Jesus of nazareth is located primarily yin his humanity, not his maleness

Salvation and Atonement TCTR 5.13 Anselm of Canterbury on the atonement

-Sets out his understanding of the reason why God became human. The most important point to note is its emphasis that, on account of sin, humanity has an obligation to offer God an infinite satisfaction, which only God can meet. Therefore a God-man would have both the ability and obligation to pay this satisfaction and thus obtain forgiveness of sins -God created humanity in a state of original righteousness, with the objective of bringing humanity to a state of eternal blessedness -That state of eternal blessedness is contingent upon human obedience to God

Chalcedon TCTR 4.14 Pope Leo the Great on the two natures of Christ

-Sets out the prevailing Christolocial consensus within the Latin Church -Primarily a letter of critique of the views of Eutyches, especially his rejection of other true humanity of Christ -For Leo, the formula totus in suis, totus in nostris sumps up the correct position on this matter -Conciliatory approach and its clear intention to ascertain what was absolutely essential to the orthoodox Chrstological positions and what was open to negotiation or discussion

problem of evil in a four step argument

1. God is good 2. A good God would not permit suffering or evil 3. Yet suffering and evil are observed in the world 4. Therefore a good God does not exist - The fourth statement could be interpreted a simplifying either that theory is not God or that God is not good

Ebionitism

An early Christological heresy, which treated Jesus Christ as a purely human figure, although recognizing that he was endowed with particular charismatic gifts which distinguished him from other humans.

The Resurrection and Ascension TCTR 4.31 Wolfhart Pannenberg on the indispensability of the historical Jesus

Argues for the indispensability of engagement with the historical Jesus

Creation TCTR 3.5 - 3.5 Origen on creation from preexistent matter

Argues that *God created the world from preexisting matter*, following the Platonic tradition on this point. This matter is understood to be formless, so that the act of creation consists in fashioning this material into its proper form

Introduction to Christology TCTR 4.1 Ignatius of antioch on docetism

Deals with an early form of the Docetist heresy, which declared that Christ did not suffer in reality but suffered only in appearance and was thus not truly human

Salvation and Atonement TCTR 5.32 James I Packer on Penal substitution

Defend belief that the cross had the character of penal substitution, and that it was in virtue of this fact that it brought salvation to mankind

Process theology

God acts through persuasion

thomism

God acts through secondary causes

deism

God acts through the laws of nature

Providence

God's plan for and protection of all creation

Irenaeus of Lyons

Humans are created with certain capacities for growth toward maturity and perfection. This process requires contact with and experience of good and evil if truly informed decision

Salvation and Atonement TCTR 5.37 Rosemary Radford Ruether on suffering and redemption

Leading feminist theologuic explores how the traditional understanding of Christ's suffering brought together th enotion of deserved suffein gift guilt and the promise of becomiming a Christlike agent of redemption fo on;es vicitimizers through innocent suffeiing

the original quest for the historical Jesus

Original quest was based upon the presupposition that there was a radical gulf between the historical figure of Jesus and the interpretation which the Christian church had placed upon him

Original Sin TCTR 6.9 Augustine on fallen human nature

Originally created without fault, human nature is now contaminated by sin, and can only be redeemed through grace

Providence TCTR 3.26 - 3.26 John Calvin on the Providence of God

Placed considerable *emphasis on the sovereignty of God over the created order* and saw this as the basis of a doctrine of providence. Calvin presents the notion of providence as an aspect of the doctrine of creation. God is to be seen as our governor and preserver, who sustains all things, inanimate and live, *Nothing acts independently of God*, in that God's governance lies behind physical events in the world of nature. Calvin aims to distinguish the notion of God's overall governance of the world from various forms of fatalism. If God is in control, Calvin argues, there is no need to fear anything within the created realm.

Creation TCTR 3.4 - 3.4 Tertullian on creation from preexistent matter

Tertullian deals with Hermongense's idea that God created the world out of pre-existing matter. Tertullian argues that a distinction may be drawn between the terms "God" and "Lord." *God has always been "God"; he only became "Lord" when there was something to be Lord over* - in other words, once the creation had been brought into being

Chalcedon CT 224

The Council of Chalcedon Affirms the core themes of the diction of the incarnation Jesus is truly God and truly human being of one substance with God in relation to his divinity, and of one substance with us in relation to his humanity

adoptionism

The theory that *asserts that God adopted Jesus of Nazareth as his Son. In other words, Jesus was born human but became God's Son at a particular point in his life*. This theory fails to reflect scriptural texts that point to Jesus' eternal relationship with the Father.

ransom theory of the atonement

The view that *through human sin people rightfully belong to, or come under, the authority of Satan and that to remedy this situation God offered his Son as a ransom in exchange for humankind.* But *because Jesus could not be kept in hell, he rose on the third day, thereby causing Satan to lose those he held captive*

satisfaction theory of the atonement

an *understanding of the work of Christ based on the metaphor of God as a sovereign who, having been dishonored by sin, must receive satisfaction. Because through sin humans perpetrated the insult, only a human should provide such satisfaction, but the insult was so great that only God can do so. In that he is both God and man, Jesus Christ was able to provide the necessary satisfaction primarily through his obedient death.* originated with Anselm

Liberation theology

developed an approach to suffering based upon its emphasis upon the poor and the oppressed

Augustine's three analogies to illuminate the nature of original sin

disease, power, guilt -Sin as analogous to some form of hereditary disease which is passed down from one generation to another. Jesus as the divine physician. -Conceived sin as a power which holds humanity captive. Christ is the liberator of humanity -Considers sin in essentially judicial or forensic terms - guilt - which is passed down from one generation to another. Christ thus comes to bring forgiveness and pardon

Nestorianism

the view held by Nestorius, bishop of Constantinople, that *although Jesus Christ was one person (God and man united), his two natures (one human and one divine) existed side by side and hence were separable.* One consequence of this view was that Jesus' suffering for humankind was seen as an act of Jesus I'm his humanity but not in his deity

communicatio idomatum

latin for *"communication of attributes."* According to this teaching, *Jesus' status as both fully God and fully human implies that whatever is true of Jesus' humanity is also true of his deity and vice versa* without mixing the qualities of the divine or human nature. For example, if Jesus suffers and if Jesus is God, then it can be concluded that in Jesus God suffers

docetism

in the early church *the teaching that Jesus was fully God but only appeared to be human* (from greek "to seem or appear") docetist theologians emphasized the qualitative differnce between God and humans and therefore downloaded the human elements of Jesus' life in favor of those that pointed ot his deity. the early chu h rejected docetism as an heretical interpretation of the biblical teaching about Jesus

process theology

locates the origins of suffering and evil within the world in a radical limitation upon the power of God

NT Christological titles

messiah son of God son of Man Lord Savior God

particular redemption

only the elect will be saved

original sin

the *state of alienation from God into which all humans are born.* historically, original sin was connected to the discussion about the manner in which Adam's sin affects all humans, such as through the transmission of Adam's fallen nature or through God's imputation of Adam's sin

total depravity (under "depravity")

refers to *the extent and comprehensiveness of the effects of sin on all humans such that all are unable to do anything to obtain salvation.* total depravity, therefore, does not mean that humans are thoroughly sinful but rather that *humans are totally incapable of saving themselves.* the term suggests as well that the effects of the fall extend to every dimentsion of human existence, so that we dare not trust any ability (such as reason) that we remain capable of exercising in our fallen state

Pauline images of salvation

salvation, adoption, justification, redemption

christology

sets out to explore why the little slice of human history called "Jesus of Nazareth" might hold the key to the nature of God and of human destiny

penal substitution theory of the atonement

the *view that speaks of sin as the breaking of God's law, for which the penalty is death.* Hence *on the cross Christ suffered the death penalty in the sinner's place and so appeased the wrath of God.* This theory was first proposed in the Reformation and later became the most widely held view among Protestants, especially evangelicals, in Britain and the US

Ebionism

the teaching of an early group of jewish-christian sects that were committed to an ascetic or poor lifestyle ebonies rejected the pauline epistles, concentrated on the theme of doing good works according too the book of James, *saw the Christian life as strict obedience to a moral code and understood Jesus as one who was anointed by God at baptism because of his perfect o science to the mosaic law.* although ebionism was not officially condemned by the church, it never gained widespread acceptance

Apollinarianism

the teaching of the fourth century bishop of Laodiea Apollinarius, who remarked that *in his incarnation Christ took on a human body and soul but not a human mind or spirit.* Apollinarius argued that to have a human spirit is to have a free will. But where there is free will, there is also sin. Therefore, Apollinarius concluded, *Christ operated solely on the basis of a divine mind* or noous. The church officially rejected Apollinariainism at the second ecumenical council at Constantinople

Chalcedonian formula

the theological conclusion of the ecumenical council held in Chalcedon, which *attempted to delineate the relationship between Christ's humanity and his deity*. The church accepted the Chalcedonian formula at the orthodox statement about the person of Christ. This *formula confesses "one and the same Christ, Son, Lord, Only-begotten, made known in tow natures without confusion, without change, without division, without separartion, the different of the natures being by no means removed because off the union"*

moral influence theory of the atonement

the view *attributed to Peter Abelard* that *above all the cross is the grand display of God's love.* In response to the love of God thus displayed, we, in turn, love God and live for God rather than continuing in sin

atonement

widely used to refer to the transformation of the human situation through Christ