July 3, 2008
(also called Auburn Avenue Theology)
It is the controversial position within Reformed theology that seeks a redefinition of items such as covenant theology, trinitarian thinking, the sacraments of Baptism and Communion, biblical theology, typology, justification, and postmillennial eschatology. While the proponents of this position maintain covenant theology, it differs in its view of the nature of the covenant. Specifically that the covenant is actually “objective” and that all covenant members are part of God’s family, whether or not they are elect of God. They also promote paedo-baptism, though advocates affirm what can be considered a form of baptismal regeneration. Proponents of this view are Steve Wilkins, John Barach, Peter Leithart, and Douglas Wilson.
For resources on the Federal Vision, click here.
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July 2, 2008
[im’-uh-nints]
(Latin immaneentia, “indwelling” or “to remain within”)
The theological understanding that God is close to or “within” the natural order, contributing to the world by his active presence. This activity is expressed through his providential control of the universe and through his relational involvement. The doctrine of immanence is to be contrasted but not separated from God’s transcendence (meaning God’s being is independent of the world and all things physical). Christian theism believes that God is both immanent and transcendent at the same time.
Further study: Knowing the Transcendence/Immanence of God
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July 1, 2008
[air‘-ee-uh-niz’-um]
The teachings of 4th Century theologian Arius who lived and taught in Alexandria, Egypt. His controversial teachings on the relationship of Jesus Christ to God the Father led to the Council of Nicea. Arius believed that Jesus was not one with the Father, and that he was not fully divine in nature, though almost. The Council deemed Arius’ teaching heretical and homoousios was declared the official teaching of the Church.
For more on Arianism, click here.
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June 30, 2008
[doo‘-uh-liz’-um]
(Latin duo, “two”)
Early philosophical system which sees the universe in terms of two antithetical forces which are continually at odds. These two forces are responsible for the origin of the world. Often the dualist worldview produced a metaphysical separation between the spiritual and physical, with the spiritual being good and physical being evil. Christianity has rejected all forms of a dualism yet its assumptions often find their way into the church.
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June 29, 2008
[pronounced “bart”]
A 20th century Swiss theologian who followed in the Reformed tradition. Considered by some as the father of neo-orthodoxy, he was an extreme opponent of 19th century liberalism and modernism. His influence on modern theological thought is nearly beyond compare. Thought by many to be the greatest theologian of the 20th century, Barth went on to compile a 14-volume set known as “Barth’s Church Dogmatics.”Don’t miss the Karl Barth blog conference. For more info, click here.
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June 28, 2008
[doe‘-suh-tiz’-um]
(Greek dokeo, “to seem”)
Early Christian heresy heavily influenced by Gnosticism that affirmed Christ as God, but not man. Because of their dualistic philosophy (i.e., spiritual is good, physical is evil), docetism promoted that Christ could not have been truly man, for that would mean that he was physical, and hence, evil. Therefore, it only “seemed” that Christ was man. It would seem that a seed form of this heresy existed in the first century and may be evidenced in the epistle of 1 John (1:1-4).
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June 27, 2008
A biblical interpretation paradigm common in conservative fundamentalist and Evangelical Christian theology. Originating from the Plymouth Brethren in the nineteenth century and popularized in the Scofield Reference Bible in the twentieth century, dispensationalism has three primary characteristics: 1) the call for a consistent literal or “normal” hermeneutic, particularly regarding biblical prophecy, 2) the separation of Israel from the church, 3) the separation of human history into several distinct epochs, “economies,” or dispensations in which God relates to mankind in distinct ways. With regard to soteriological history (history of salvation), dispensationalism teaches that salvation has always been by faith alone, by grace alone, yet the content of the Gospel has been progressively revealed through biblical history. Dispensationalism has a variety of forms and has gone through some recent developments.
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June 26, 2008
[seh-say‘-shun-iz’-um]
(Latin cessare, “to stop”)
The theological position which asserts the gifts of the Spirit have ceased after the apostolic era; gifts such as miraculous healings, tongues, and prophetic revelations. It is to be contrasted with continuationsim (i.e., the gifts are operative after the apostolic age). Though there are some variations in modern views, the consensus agrees that the supernatural elements described above have been done away with in the life of the church.
Sign up for a chance to win A. T. B. McGowan’s new book, The Divine Authenticity of Scriptures.
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June 24, 2008
(Latin, “to the man”)
An argumentative tactic where a person fails to engage the substance of an argument, choosing instead to opt for a personal attack on the character of the one making the argument. A popular and humorous extreme of this would be to respond to someone by saying “Your a monkey’s uncle.” Another example might be saying “Your just a right-winged fundamentalist. How could you know what you are talking about?”
NOTE: Reclaiming the Mind Ministries, the primary sponsor of The Theological Word of the Day, is experiencing financial difficulties. If you benefit from and believe in what the ministry is doing, please consider donating.
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June 23, 2008
(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.
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