Theological Word of the Day

(Latin “reduction to the absurd”)

The “reductio” describes an argumentative tactic where the benefit of the doubt is given to the argument. From there it is demonstrated that it leads to an absurd conclusion. This type of argument can be used both constructively and fallaciously. The fallacious side of it assumes that the absurd conclusion is truly absurd in that it must be wrong. For example, one might use the reductio in an attempt to prove that God does not exist saying, “If God made everything, who made God?” A more neutral use of the reductio may be illustrated by a response to the belief that the “sons of God” in Gen. 6 were really angels who fell and had sexual relations with women producing a race of giants. The reductio might go something like this, “If angels can have sex with women, then all angels are men with sexual appetites and functionality. As well, if they did it then, maybe they do it today. Maybe Andre the Giant was half man and half demon.” While this might have some force, it lacks determining force which is a characteristic of most arguments ad absurdum outside of mathematics.’, ‘reductio ad absurdum

[tee''-lee-awl''-uh-jee] (Greek teleos, “perfect” or “complete” from telos, “end” or “result”)

The study of the evidences of design or purpose in nature. It is the school of thought that holds all things to be designed for or directed toward a final result, that there is an intrinsic purpose for everything that exists. In Christian apologetics, it represents the argument for the existence of God, in that the order of the natural world is not an accident. That is, since the world clearly has a design, it must have a designer and could not be accidental.

The doctrine, often associated with Calvinism and first articulated by Saint Augustine, which holds that those who are truly elect of God will persevere in belief until final redemption. This doctrine is sometimes used synonymously with “Eternal Security” and “Once-saved-always-saved,” but advocates would prefer a certain nuance, believing that the emphasis is upon the perseverance of the believer”s faith as a means or evidence of their security which is ultimately brought about by God”s grace. In other words, there is a type of faith that does not persevere and there is a type that does (Mark 4:3-20). This doctrine is accepted by Reformed Protestants, but rejected by Arminians, Roman Catholics, and Eastern Orthodox, all who believe that a once saved believer can lose their salvation.

Read a history of the Doctrine of Perseverance of the Saints.

[thee''-iz-um] (Greek theos, “God”)

Worldview that believes that an eternal God freely created all of existence (time, space, matter, celestial realms and bodies) out of nothing (ex nihilo) and that he continues to act within the creation in varying degrees. This is to be contrasted with atheism (the belief that there is no God), pantheism (the belief that all is God), polytheism (the belief in many gods), and deism (the belief that God does not interact with creation).

[cawm''-pluh-mehn-tayr''-ee-uh-niz''-um] (Latin complere, “to fill out”)

Theological position held by many Christians (contra egalitarianism) believing the Bible teaches that men and women are of equal worth, dignity, and responsibility before God (ontological equality), but that men and women have different roles to play in society, the family, and the church (relational distinct roles). For the complementarian, these roles do not compete but complement each other. Prominent modern complementarians are Tomas Schreiner, Wayne Grudem, and John Piper. 

For more information about complementarianism please click here for a series of articles on the topic.

Also visit the Council for Biblical Manhood and Womanhood

Revelation given by God’s supernatural intervention in history through (1) miraculous events, (2) divine speech, and (3) visible manifestations. This is to be contrasted with “general” or “natural” revelation which refers to God’s revelation generally given to all people through a naturalistic medium.

or, Saint Anselm (1033–1109)

He was a Roman Catholic philosopher and clergyman best known for his work Cur Deus Homo [Why the God-man?], 1098. Called the founder of scholasticism, he is considered the father of the ontological argument for the existence of God. He also openly opposed the Crusades.

Read more on Anselm here.

…and here.

[or''-thuh-dawk''-see] (Greek orthos, “right, true” + Greek doxa, “opinion, thinking”)

Orthodoxy has been widely acknowledged to refer to adhering to the teachings and traditions in an established faith or religion. With respect to Christianity, the concept generally means recognizing and accepting the fundamental teachings and doctrines held by all Christians of all time, everywhere. All three branches of Christianity (Roman Catholic, Protestant, and Eastern Orthodox) consider the early ecumenical confessions such as the Apostles” Creed, Athanasian Creed, and Nicean Creed to be their primary sources relating to orthodoxy.

Also referred to as “free will theism” and “openness theology,” It is the belief that God does not exercise meticulous control of the universe but leaves it “open” for humans to make significant free will choices that impact their relationships with God and others. A corollary of this is that God has not predetermined the future. Open Theists further believe that this would imply that God does not know the future exhaustively. (ref. theopedia).

Proponents of this view are Gregory Boyd, John Sanders, and Clark Pinnock.

View Michael Patton”s discussion on Sovereignty here.

[mon''-ur-jiz-um] (Greek mono-, “one” + Greek ergon, “work”)

The doctrine that God the Holy Spirit solely and independently acts to regenerate the heart of man so as to receive Jesus Christ as Lord and Savior. In other words, God performs a unilateral inward action upon man’s heart to respond to the call of salvation.