March 6, 2010
[teks’-tus ree-sep’-tus]
(Latin, “received text”)
The name given to the edition of the Greek New Testament first published by Erasmus in the early sixteenth-century. The Textus Receptus, at the time of Erasmus, represented a small collection of Byzantine texts and, despite its name, is considered by most scholars today, conservative and liberal, to be representative of an inferior Greek text. This is the text that the translators of the 1611 King James Bible used. Most modern translations use an eclectic text such as the UBS4 or NA27.
Posted in Latin Terms, T 
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March 5, 2010
[did’-uh-kay]
(Greek, “teaching”)
also, The Teaching of the Lord Through the Twelve Apostles
Possibly the first Christian catechism, the Didache is an early Christian document dated in the late first century or early second century which informed the early Christian community concerning moral instruction and liturgical practice.
Read the Didache
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March 4, 2010
The theory of translation that seeks to represent the original text by translating in a word-for-word paradigm, rather than a thought-for-thought paradigm (see Dynamic Equivalence). Formal Equivalence translations would include, among others, the KJV, NASB, ESV, and RSV.
Enroll in The Theology Program today. Classes begin June 3.
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March 3, 2010
The theory of translation that seeks to represent the original text by translating in a thought-for-thought paradigm, rather than a word-for-word paradigm (see Formal Equivalence). Dynamic Equivalence translations would include, among others, the NIV, NLT, NJB, and GNB.
Enroll in The Theology Program today. Classes begin June 3.
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March 2, 2010
Describes a method or theory of text criticism that seeks to reconstruct the original text of the Scripture by using manuscript evidence from all available sources. Most modern translations rely on eclectic texts (UBS4, NA27). This is to be contrasted with some methods of text criticism that rely only on one manuscript tradition (e.g., the KJV and New KJV rely only on the Byzantine manuscript text-type).
Posted in E Comments Off
March 1, 2010
[hur’-muh-noo‘-tiks]
(Greek hermeneuo, “to translate” or “to interpret”)
The science or method of interpretation of a given text. It also refers to the discipline of applying principles toward biblical exegesis. Several different methods implemented include, but are not limited to, the historical-grammatical, lexical-syntactical, theological, and contextual.
Take the Hermeneutical Quiz!
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February 28, 2010
[uh-paw’-stuh-see]
(Greek apo-, “away” or “apart” + Greek stasis, “standing”)
When a person commits a formal desertion, denouncement, or rejection from one’s religion, namely Christianity. A person who commits apostasy is called an “apostate.” The Bible is replete with warnings against, and examples of, apostasy [cf. Heb 6:4-6, “Forsaking the LORD,” Jer. 2:17]. Jesus himself spoke of a day called The Great Apostasy [Matt. 24:9-12] which we are told will precede the final consummation; sometimes referred to as The Day of The Lord [2 Thess. 2:2-3].
For more on Apostasy, click here.
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February 27, 2010
[ek’-spee-ay‘-shun]
(Latin ex- as an intensive prefix + Latin piare, “to atone”)
Meaning “to atone, or make reparations for.” In Christian theology the term refers to the penal substitution of Christ on behalf of his people. Specifically it emphasizes the removal of guilt through the payment for the penalty of sin. This notion is coupled with the concept of propitiation, which refers to the appeasement or averting of God’s wrath and justice. Both concepts are seen together as two sides of the same coin.
Enter to win an autographed prototype of R. C. Sproul’s theologian trading card by Christians in Context.
Posted in E Comments Off
February 26, 2010
[kris-taw’-luh-jee]
The discipline within Christian theology that deals with the nature of Jesus Christ, particularly focusing on how the human and divine co-exist in one person. Christology also seeks to explain the saving work of Christ, though is generally less concerned with the details of Jesus’ life. In systematic theology it logically precedes soteriology (the doctrine of salvation). However, in church history soteriology preceded Christology, because the belief in Jesus’ saving role led to the subsequent claims about who he was.
Read Darrel Bock’s perspectives on Christologies within the Emergent Movement.
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February 25, 2010
[an’-thruh-puh-mor‘-fiz’-um]
(Greek anthropos, “human” and Greek morphe, “shape” or “form”)
The ascription of human attributes to inanimate objects, animals, forces of nature, and others. With respect to Christian theology, the authors of the Bible assign certain emotions, actions or physical features of man to God. For example, in Exodous 3:20 we have God “stretching out His hand.” Without anthropomorphism we would not have a framework from which to begin to understand God, since he is invisible and immaterial (cf. 1 Tim 1:17). The purpose is to describe God in terms more understandable to humans.
For more on anthropomorphism, click here.
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