Systematic Thealogy Part 4-5

The fourth-century heresy which held that Christ had a human bodybut not a human mind or spirit, and that the mind and spirit of Christ were from thedivine nature of the Son of God.

The erroneous doctrine that denies the full deity of Jesus Christ and the HolySpirit

The statement produced by the Council of Chalcedon in A.D.451 that has been regarded by most branches of Christianity as the orthodox definitionof the biblical teaching on the person of Christ

Aspectsof God’s character that he shares or “communicates” with us.

Theheretical teaching that Jesus was not really a man but only seemed to be a one(from the Greek verb δοκέω “to seem, toappear to be”).

Another term for monophysitism, named after the fifth-century monk Eutyches.

Inthe New Testament, a translation of the Greek word θεός, which is usually, but not always, usedto refer to God the Father.

The union of Christ’s human and divine natures in one person (fromthe Greek ὑπόστασις, “being”).

Thedoctrine that Christ was not able to sin

Theact of God the Son whereby he took to himself a human nature.

The theory that Christ gave up some his divine attributes while he was on earth as a man (from the Greek verb κενόω, which means“ to empty”).

λόγος The Greek term for “word” by which the apostle John referred to Jesus in John 1:1. As applied to Jesus.

In the New Testament, a translation of the Greek word Κύριος that is usually, but not always, used to refer to Christ. In the Greek translation of the Old Testament, this word is used to translate the Hebrew יהוה, the personal name of the omni-potent God.

The fifth-century heresy which held that Christ had only one nature which, that being a mixture of divine and human natures (from the Greek μόνος, “one,” and φύσις, “nature”).

The position that Jesus had only one will, a view that was rejected asheretical in the seventh century.

A fifth-century heresy that taught that there were two separate persons in Christ, a human person and a divine person.

Another name for angels

The term by which Jesus referred to himself most often, which had an OldTestament background, especially in the heavenly figure who was given eternal rule over the world in the vision in Daniel 7:13.

The biblical teaching that Jesus was conceived in the womb of his mother Mary by amiraculous work of the Holy Spirit and without a human father.

The highest authority in one’s life; an authority that cannot be disproved by appeal to any higher authority.

A term referring to Christ’s perfect obedience to God during his entire earthly life, which earned the righteousness that God credits to those who place their faith in Christ.

The work Christ did in his life and death to earn our salvation.

A phrase referring to Christ’s death in its saving aspects, since the blood he shed on the cross was the clear outward evidence that his life blood was poured out when he died a sacrificial death to pay for our redemption.

The view that the atonement was not absolutely necessary, but, as a “consequence” of God’s decision to save some human beings, the atonement was absolutely necessary.

The view that in the atonement Christ did not bear the just penalty of God for our sins but that he simply provided us with an example of how we should trust and obey God perfectly, even if this leads to death.

An other term for “unlimited atonement.”

The theory that Christ’s death was not a payment for our sins but God’s demonstration of the fact that, since he is the moral governor of the universe, some kind of penalty must be paid whenever his laws are broken.

To think of as belonging to someone, and therefore to cause it to belong to that person. God “thinks of” Adam’s sin as belonging to us, and it therefore belongs to us, and in justification he thinks of Christ’s righteousness as belonging to us and so relates to us on this basis.

The Reformed view that Christ’s death actually paid for the sins of those whom he knew would ultimately be saved. A preferable term for this view is “particular redemption” in that the power of the atonement is not limited, but rather it is fully effective for particular people.

The theory that Christ’s death was not a payment for sins but simply a demonstration of how much God loved human beings by identifying with their sufferings, even to the point of death. This becomes, then, an example designed to draw from us a grateful response.

Another, more preferable term for the Reformed doctrine of “limited atonement.”

A term referring to Christ’s sufferings for us in which he took the penalty due for our sins and as a result died for our sins.

The view that Christ in his death bore the just penalty of God for our sins as a substitute for us.

One of the offices fulfilled by Christ, the office by which he most fully reveals God to us and speaks to us the words of God

The view that in the atonement Christ paid a ransom to Satan to redeem us out of his kingdom.

The removal of enmity and the restoration of fellowship between two parties.

Christ’s saving work viewed as an act of “buying back” sinners out of their bondage to sin and to Satan through the payment of a ransom (though the analogy should not be pressed to specify anyone to whom a ransom was paid).

Christ’s death on the cross viewed from the stand point that he paid the penalty that we deserved.

The view that Christ’s death actually paid for the sins of all people who ever lived.

The work Christ did to earn our salvation by standing in our place in his life and death.

The rising of Jesus from the earth into heaven forty days after his resurrection.

One of the two “states” of Christ, the other being humiliation. The state of exaltation includes four aspects of his work: his resurrection, ascension into heaven, session at the right hand of God, and return in glory and power.

One of the two “states” of Christ, the other being exaltation. The state of humiliation includes four aspects of his work: his incarnation, suffering, death, and burial.

The nature of our future resurrection bodies, which will be like Christ’s resurrection body and therefore will not wear out, grow old, or be subject to any kind of sickness or disease.

A phrase describing our future resurrection bodies, which will exhibit a beauty and radiance appropriate to the position of exaltation and rule over creation that God will give us after the manner of Christ.

A phrase describing our future resurrection bodies, which will exhibit the fullness of strength and power that God intended human beings to have in their bodies when he created them.

A rising from the dead into a new kind of life not subject to sickness, aging, deterioration, or death.

The “sitting down” of Christ at God’s right hand after his ascension, indicating that his work of redemption was complete and that he received authority over the universe.

The type of body we will receive at our future resurrection, which will not be “immaterial” but rather suited to and responsive to the guidance of the Holy Spirit.

The different relationships Jesus had to God’s law, to the possession of authority, and to receiving honor for himself, during the various stages in his work. The two states of Jesus Christ are humiliation and exaltation.

Jesu’ on going act of standing in God’s presence and making petitions before him on our behalf as our great high priest. The term is also used to refer to prayers of request for ourselves or others.

A person appointed by God in the Old Testament to offer sacrifices, prayers, and praises to God on behalf of the people. This office was fulfilled by Christ, who has become the great high priest for all believers.

One of the offices fulfilled by Christ, the office by which he most fully reveals God to us and speaks to us the words of God.

The unusually malicious, willful rejection and slander against the Holy Spirit’s work attesting to Christ, and attributing that work to Satan.

An event subsequent to conversion in which a believer experiences a fresh infilling with the Holy Spirit that may result in a variety of consequences, including greater love for God, greater victory over sin, greater power for ministry, and sometimes the receiving of new spiritual gifts.

One of the three persons of the Trinity whose work it is to manifest the active presence of God in the word, and especially in the church.

The state of consciously dwelling in an atmosphere of God’s manifested presence.

Adescription of the work of the Holy Spirit, the member of the Trinity whom Scripture most often represents as being present to do God’s work in the world.

The grace of God by which he gives people innumerable blessings that are not part of salvation.

The grace of God that brings people to salvation; also known as “saving grace.”

The idea that acts, events, and decisions are the inevitable results of some condition or decision prior to them that is independent of the human will.

An act of God before creation in which he chooses some people to be saved, not on account of any foreseen merit in them, but only because of his sovereign good pleasure.

A system in which human choices and human decisions make no real difference because things will turn out as they have been previously ordained.

Relating to the doctrine of election, the personal, relational knowledge by which God thought of certain people in a saving relationship to himself before creation.

Another term for “election;” in Reformed theology generally, this is a broader term that includes not only election (for believers) but also reprobation (for nonbelievers).

The sovereign decision of God before creation to pass over some persons, in sorrow deciding not to save them, and to punish them for their sins and there by to manifest his justice.

An act of God the Father, speaking through the human proclamation of the gospel, in which he summons people to himself in such a way that they respond in saving faith.

The general gospel invitation offered to all people that comes through human proclamation of the gospel. Also referred to as “general calling” or “the gospel call,” this call can be rejected by people.

The general gospel invitation to all people that comes through human proclamation of the gospel. Also referred to as “external calling.”

Another term for “effective calling.”

A scriptural term (John 3:3-8) referring to God’s work of regeneration by which he imparts new spiritual life to us.

Another term for “regeneration” that indicates the special role played by the Holy Spirit in imparting new spiritual life to us.

A phrase used by Jesus in John 3:5 that refers to the spiritual cleansing from sin that accompanies God’s work of regeneration

A term that refers to the fact that God effectively calls people and also gives them regeneration, both of which guarantee that we will respond in saving faith.

secret act of God in which he imparts new spiritual life to us; sometimes called “being born again.”

Trust or dependence on God based on the fact that we take him at his word and believe what he has said.

A heart felt sorrow for sin, a renouncing of it, and a sincere commitment to forsake it and walk in obedience to Christ

An aspect of Biblical faith or belief in which we not only know and agree with facts about Jesus, but also place personal trust in him as a living person.

A term that means “having to do with legal proceedings.” This term is used to describe justification as being a legal declaration by God that in itself does not change our internal nature or character.

Righteousness that God actually puts into us and that changes us internally.

• An instantaneous legal act of God in which he (1) thinks of our sins as forgiven and Christ’s righteousness as belonging to us, and
• (2) declares us to be righteous in his sight.

An act of God whereby he makes us members of his family.

A progressive work of God and man that makes us more and more free from sin and more like Christ in our actual lives.

A phrase the New Testament authors use to speak of coming into the new covenant power of the Holy Spirit. This would include the impartation of new spiritual life (in regeneration), cleansing from sin, a break with the ruling power and love of sin, and some empowering for ministry.

An event subsequent to conversion in which a believer experiences a fresh infilling with the Holy Spirit that may result in a variety of consequences, including greater love for God, greater victory over sin, greater power for ministry, and sometimes the receiving of new spiritual gifts

A Jewish feast during which, following the ascension of Jesus, the Holy Spirit was poured out in new covenant fullness and power on the disciples.

The doctrine that all those who are truly “born again” will be kept by God’s power and will persevere as Christians until the end of their lives, and that only those who persevere until the end have been truly “born again.”

The internal sense we may have based upon certain evidences in our lives that we are truly “born again” and will persevere as Christians until the end of our lives.

The termination of life brought about by the entrance of sin into the world.

The teaching that after death unbelievers suffer the penalty of God’s wrath for a time, and then are “annihilated,” or destroyed, so that they no longer exist. Some forms of this teaching hold that annihilation occurs immediately upon death.

According to a view common in Roman Catholic theology, the place where the souls of believers who died before Christ’s resurrection went to wait for his work of redemption to be complete

The final step in the application of redemption. It will happen when Christ returns and raises from the dead the bodies of all believers for all time who have died, and reunites them with their souls, and changes the bodies of all believers who remain alive, thereby giving all believers at the same time perfect resurrection bodies like his own.

The type of body we will receive at our future resurrection, which will not be “immaterial” but rather suited to and responsive to the guidance of the Holy Spirit.

Phrase that summarizes several different relationships between believers and Christ, through which Christians receive every benefit of salvation. These relationships include the fact that we are in Christ, Christ is in us, we are like Christ, and we are with Christ.

A scriptural metaphor for the church. This metaphor is used in two different ways, one to stress the interdependence of the members of the body, and one to stress Christ’s headship of the church.

A term referring to the union between the believer and Christ, the workings of which are not fully understood and are known only through God’s revelation in Scripture.

A term referring to a variety of relationships between believers and Christ through which Christians receive the benefits of salvation.

A term commonly used to refer to the Lord’s Supper.

A phrase that describes a person’s break with his old way of life by virtue of his being united with Christ through faith

A phrase that describes the aspect of union with Christ by which a person receives new spiritual life and a change in his character and personality after coming to faith.