Module 2 Notes

Akin, Chapter 4 The Nature of God: Being, Attributes, and Acts The Doctrine of God - Chapter 4: The Nature of God: Being, Attributes, and Acts  The chapter discusses the profound statement of belief in God, emphasizing God's reality being more real than one's own life.  James Petigru Boyce, a theological educator, defined theology as "the science which treats of God."  The first sixteen chapters of Boyce's Abstract of Systematic Theology focus on the being, attributes, and decrees of God. Philadelphia Confession of Faith (1742) - Chapter 2 Summary:  The Lord our God is one living and true God, infinite in being and perfection, a pure Spirit without body, parts, or passions.  God is immutable, eternal, incomprehensible, Almighty, holy, wise, free, absolute, and works according to His righteous will for His glory.  God is the fountain of all being, all-sufficient, not dependent on creatures, and has sovereign dominion over all things.  God is holy, all-knowing, and demands worship, service, and obedience from angels and humans. Practical Implications of the Doctrine of God:  The anecdote about Boyce highlights the immediate and practical implications of the doctrine of God on worship, preaching, prayer, and daily life.  Theology is considered a necessary spiritual discipline for every believer, especially in understanding the ultimate author and subject of the Bible. Caveats and Commentary:  Boyce's confident and reverent proclamation of "God" contrasts with the contemporary theology that may lack a sense of God's grandeur and glory.  The author expresses concern about the current state of theology, mentioning the doxological deficit and the loss of joy in theological pursuits.  The importance of rediscovering the reality of God from the infallible standard of religious truth, the Bible, is emphasized.

 Descriptions include God as a shepherd, physician, bridegroom, father, and more.  These descriptions accommodate human understanding but don't equate God with creaturely realities. Avoiding Idolatry  It's a mistake to equate God with creaturely realities; it would lead to idolatry.  God accommodates Himself to human understanding through language.  God is not to be equated with Deism, Neoplatonism, pantheism, or process theology. Loyalty to the Name of God  God having a name indicates His intrinsic personality.  Loyalty to God's name is central to biblical faith. Names of God in the Pentateuch  Elohim  Plural form of El, occurring 225 times in the Pentateuch.  Represents the one God who concentrates all deity in Himself.  El  Generic Semitic name for God, meaning "the strong and mighty one."  Often combined with adjectives or in genitive constructions.  El Shaddai  Translated as "God Almighty" or better as "God the All Sufficient."  Nourishes and sustains creation with infinite power.  El Roy  "God who sees all," revealed to Hagar.  Eyes run throughout the whole earth; nothing is hidden.  El Olam  Means "the everlasting God."  Used in the context of a loyalty oath between Abraham and Abimelech.  Yahweh  Most common designation of God, occurring 6,000 times.  God's personal proper name, never used generically for false gods.  Yah  Shortened form of Yahweh, occurring in various combinations.  Examples include Yehosua, Yokebed, and others. Meaning of Yahweh  God's encounter with Moses at the burning bush reveals the name Yahweh.  Yahweh means "I am who I am" or "I will be who I will be."  God's nature is eternal, unchanging, and forever. Response to God's Holiness  Moses, in God's presence, responds with reverence, awe, and wonder.  God's holiness demands a respectful response. Conclusion  Augustine reflects on encountering God as "He Who Is" in a prayer.  The prayer highlights aspects of turning, dwelling, seeking, finding, abandoning, reaching out, and true possession in relation to God.

 Marcion denies identity of Father of Jesus with God of Old Testament.  Advocates radical dualism, rejects Old Testament, promotes expurgated Luke and Paul.  Church rejects Marcion's heresy, affirms continuity of Old and New Testaments.  Tertullian's Contribution  Tertullian opposes Marcion, coins term "trinitas."  Affirms both threeness and oneness within divine being.  Useful vocabulary to distinguish three and one, influential in Nicene doctrine.  Christological Dangers and Nicene Creed  Modalism and subordinationism threaten understanding of Trinity.  Arius claims Son is a creature; Council of Nicaea (AD 325) formulates Nicene Creed.  Creed asserts Son's oneness of substance with the Father, rejects Arianism.  Athanasius and Eternal Begetting  Athanasius opposes Arianism, emphasizes Son's eternal begetting.  Rejects Silas Marner-like God of extreme transcendence.  Describes God's unity as eternal love and relationship. II. Medieval Arguments for God's Existence  Ontological Argument  Anselm argues God's existence from the definition of God.  God is "that than which nothing greater can be conceived."  Cosmological Argument  Thomas Aquinas formulates five ways based on observable features in nature.  Arguments include motion, cause and effect, necessary being, degrees of perfection, and purpose.  Teleological Argument  Focuses on purpose and design in nature.  Corresponds to Thomas's fifth way and sees an intelligent designer in creation. III. Reformation Retrieval  Factors Shaping Reformation Doctrine  Nominalist theology, quest for divine immediacy, Renaissance revival influence Reformation.

 God as "Holy One of Israel," "glorious in holiness."  Holiness in Father, Son, and Holy Spirit.  Holiness recognized in the Incarnate Son and the Holy Spirit. Human Response to God's Holiness:  Inseparable link between God's holiness and human unworthiness/sinfulness.  Isaiah's vision of God's holiness leading to acknowledgment of human sin. Holiness in Believers:  God commands His people to be holy.  Christians called to manifest fruit of the Spirit.  Holiness as an antidote to idolatry. Love Connection with Holiness:  Love should not be abstracted from holiness; they go together.  Balance needed to avoid theological liberalism or philosophical paganism. God's Love for Humanity:  Emphasizes God's love for humanity throughout the Bible.  Love demonstrated in various properties attributed to God. Trinitarian Love:  God's eternal love within the Trinity.  Jesus' reference to the Father as "Holy Father."  Love among Father, Son, and Holy Spirit. Basis of Reconciliation:  Cross as the place where God's righteousness and mercy embrace.  Importance of maintaining justice and equity based on God's holiness. Eternity Implications of Holiness and Love:

 Preachers are heralds proclaiming the message of the great King.  God-centered preaching is necessary for spiritual maturity.  Emphasis on the foundation of the God of creation, redemption, holiness, and love. Worship:  "Worship wars" should focus on the object of worship: the living God.  God-focused worship involves reflection, repentance, exuberant praise, and joyous fellowship.  True worship glorifies God and celebrates His presence and victory. Evangelism:  God is the evangelist; human efforts are in service to the divine evangelist.  God is an evangelistic, missionary God, sending His people with a message of salvation. Prayer:  Prayer should follow the New Testament church's pattern, acknowledging God's sovereignty and redemptive work.  God invites believers to bring requests and concerns into His presence.  God-honoring prayer results in the filling of the Holy Spirit and bold proclamation. Christian Witness and Public Life:  The church has a propositional and incarnational dimension in public life.  Christians speak out on matters of public life as emissaries of the King.  Wisdom prevents idolizing political orders and offers hope in challenging times. Charles Haddon Spurgeon's Emphasis:  Spurgeon emphasized making God the theme of preaching and ministry.  The proper study of God's elect is God; the science of the Deity humbles and expands the mind.  Contemplation of God is consolatory, offering comfort, peace, and balm for every wound.

 Defended the faith against Gnostic heresy.  Emphasized the cocreative work of the Father and the Son.  Plotinus (205–270) and Neoplatism  Presented an eternal universe through emanation.  Viewed the universe as an extension of God’s essence.  Criticized for making God an abstract process.  Tertullian (160–225) and Origen (c. 182–c. 254)  Tertullian rejected the idea of worlds made from preexistent matter.  Origen, influenced by Platonism, believed God made the world from preexisting matter.  Debate on the role of Greek philosophy in Christian theology.  Methodius (d. c. 311) and Augustine (354–430)  Methodius advocated for a literal six-day creation.  Augustine rejected a six-day creation but believed in instantaneous creation.  Augustine's two-step process of creation: material world, then its formation.  Christological Issue  Combatting the heresy that Logos was a created entity.  Affirmation at the Council of Nicea: Jesus Christ as the Creator. Medieval Synthesis  Gregory the Great (d. 604)  Last figure of the patristic age.  Anselm (1033–1109) defended creation through rational arguments.  Introduced creatio ex nihilo and emphasized creation through the Logos.  Rediscovery of Aristotle (1220s)  Theological revolution with Albert the Great and Thomas Aquinas.  Thomas Aquinas rejected the eternity of matter but embraced Aristotelian formulations. Reformation Teaching  Martin Luther (1483–1546) and John Calvin (1509–1564)  Luther asserted a literal six-day creation.  Calvin rejected a six-day creation but believed in instantaneous creation.  Calvin's view: God created everything at once, progress shown in six days.  Post-Reformation  James Ussher dated creation to 4004 BC.  John Owen emphasized the Holy Spirit's role in the creation of the human soul.

 Love demonstrated in various properties attributed to God. Trinitarian Love:  God's eternal love within the Trinity.  Jesus' reference to the Father as "Holy Father."  Love among Father, Son, and Holy Spirit. Basis of Reconciliation:  Cross as the place where God's righteousness and mercy embrace.  Importance of maintaining justice and equity based on God's holiness. Eternity Implications of Holiness and Love:  Holiness and love imply God's eternity.  God would be less than perfect if holiness or love came into being at a certain point. Defining God's Eternity:  God as the Maker of heaven and earth antedates everything.  God's years are unsearchable; He is before, after, above, and incomparable to creation. Augustine's Perspective:  Augustine's insight into eternity and time.  Augustine's reflection on God's constant activity and rest. Comprehensive in Knowledge Omniscience as a Corollary of Eternity:  God's omniscience linked to His eternity.  God's comprehensive knowledge of past, present, and future. Biblical Examples:  God searching all hearts and knowing everyone's ways.  God's eyes running throughout the earth, seeing everything, including future events. Challenge to Omniscience:

 Open view of God challenges God's exhaustive knowledge of the future.  Open theists argue that God cannot know the future due to its indeterminate nature. Critique of Open View:  The open view's challenge to theodicy questioned.  The balance of divine sovereignty and human freedom emphasized. Omnipresence:  God's omnipresence signifies His sovereignty over space.  God is not confined to physical structures; His presence is expressed in giving being, power, and operation to all things.  The concept is beautifully expressed in Psalm 139, highlighting God's presence everywhere. Almightiness:  Divine omnipotence is defined as God's power to do everything in line with His wisdom and goodness.  Affirmations of God's almightiness are found throughout the Bible.  Theological challenges related to the problem of evil and divine providence are discussed. Baptist Affirmations:  Classic definitions from Baptist heritage affirm God's omnipotence and providence.  Affirmations include God's sustaining, directing, and governing of all creatures and events. Three Affirmations: 1. Nothing exists except in some relationship to God:  The world was created "out of nothing" by God's sovereign act.  Every atom owes its origin to God. 2. Nothing happens apart from God’s purposeful activity:  God decrees or permits all things that come to pass.  Events, even seemingly random ones, are ordered by God. 3. Nothing can thwart God’s gracious design in Christ:  God's almightiness is a divine attribute claimed by Christ.  Jesus Christ continually upholds the universe and guides it toward its appointed end. Impact on the Church Today:  Emphasis on the priority and absolute authority of the living God is crucial for the church.

 A call for a fresh encounter with the full-sized God of the Bible for genuine revival.  Importance of sound, God-centered theology for meaningful missions and church life. The passage concludes with a call for a renewed understanding of the doctrine of God and its transformative impact on the church. Preaching:  Preachers are heralds proclaiming the message of the great King.  God-centered preaching is necessary for spiritual maturity.  Emphasis on the foundation of the God of creation, redemption, holiness, and love. Worship:  "Worship wars" should focus on the object of worship: the living God.  God-focused worship involves reflection, repentance, exuberant praise, and joyous fellowship.  True worship glorifies God and celebrates His presence and victory. Evangelism:  God is the evangelist; human efforts are in service to the divine evangelist.  God is an evangelistic, missionary God, sending His people with a message of salvation. Prayer:  Prayer should follow the New Testament church's pattern, acknowledging God's sovereignty and redemptive work.  God invites believers to bring requests and concerns into His presence.  God-honoring prayer results in the filling of the Holy Spirit and bold proclamation. Christian Witness and Public Life:  The church has a propositional and incarnational dimension in public life.  Christians speak out on matters of public life as emissaries of the King.  Wisdom prevents idolizing political orders and offers hope in challenging times. Charles Haddon Spurgeon's Emphasis:  Spurgeon emphasized making God the theme of preaching and ministry.  The proper study of God's elect is God; the science of the Deity humbles and expands the mind.  Contemplation of God is consolatory, offering comfort, peace, and balm for every wound.

The passage concludes with an invitation to contemplate the subject of the Godhead for comfort and soul-refreshment. Chapter 5: The Work of God - Creation and Providence Introduction:  Theology in turmoil, especially the doctrine of creation and providence.  External challenges from science, philosophy, and competing religions.  Internal conflicts within Christian theology. Creation: What Does the Bible Say?  Importance of turning to the Bible for answers on the origins of all things.  Genesis 1:1 as the starting point: "In the beginning God created the heavens and the earth."  The Trinity implicit in Genesis 1, with the Father, Son (Logos), and Spirit as participants.  Creation is the work of the Triune God: Father originates, Son effectuates, and Spirit completes.  Six days of creation: Light, separation of waters, creation of dry land, lights in the sky, sentient animal life, cattle, and humans.  Humans made in God's image, given dominion over the earth. Prophets:  Amos speaks of God forming mountains, creating winds, and declaring thoughts.  Isaiah emphasizes God as the Everlasting Creator of the ends of the earth.  Jeremiah rebukes idol worship, contrasting the living God's power in creation with lifeless idols. Sabbath and Exodus:  Exodus 20:8–11 reaffirms creation and Sabbath, linking it to God's rest after six days of creation.  Sabbath observance in Israel connects to both the creation of the world and the identity as God's rescued people. Conclusion:  Affirming God as Creator is a pathway to spiritual renewal.  Understanding God as Creator brings assurance and trust in His plan and purpose.  Recognition of God as Maker is emphasized as a cure for spiritual ailments. Wisdom Literature and the Psalms:  Job 26:8–14: Job responds to Bildad, praises God's greatness over creation, including the heavens, earth, and sea.

 Job 38:4–39:30: The Lord speaks to Job, highlighting His role as the Creator, discussing the foundations of the earth, control over the sea, and various natural phenomena. Psalms:  Psalm 8: Reflects on God's majestic name, invites wonder and worship, emphasizes human significance in God's creation. The Gospels and Acts:  Mark 13:19: Jesus refers to creation in the context of the great tribulation.  John 1:3: The Logos, identified with Christ, is the source of all creation and life.  Acts 4:24, 14:15, 17: Paul and others mention God as the Creator in their teachings. The Epistles:  Colossians 1:16: Christ is portrayed as the Lord of creation.  2 Corinthians 4:6: God's light shines in our hearts through Christ, symbolizing the recreation of believers.  Romans 4:17: Affirms creation ex nihilo, God bringing life from nothing.  Hebrews 11:3: Emphasizes creatio ex nihilo, the visible universe originating from God through faith. The Revelation:  Revelation 4:11: Elders and creatures worship God, recognizing Him as the Creator, symbolizing awe and adoration for His acts of creation. Creation in Patristic Theology Patristic Exposition  Justin Martyr and Irenaeus (2nd Century)  Affirmed divine creation.  Defended the faith against Gnostic heresy.  Emphasized the cocreative work of the Father and the Son.  Plotinus (205–270) and Neoplatism  Presented an eternal universe through emanation.  Viewed the universe as an extension of God’s essence.  Criticized for making God an abstract process.  Tertullian (160–225) and Origen (c. 182–c. 254)  Tertullian rejected the idea of worlds made from preexistent matter.  Origen, influenced by Platonism, believed God made the world from preexisting matter.  Debate on the role of Greek philosophy in Christian theology.  Methodius (d. c. 311) and Augustine (354–430)  Methodius advocated for a literal six-day creation.

 Augustine rejected a six-day creation but believed in instantaneous creation.  Augustine's two-step process of creation: material world, then its formation.  Christological Issue  Combatting the heresy that Logos was a created entity.  Affirmation at the Council of Nicea: Jesus Christ as the Creator. Medieval Synthesis  Gregory the Great (d. 604)  Last figure of the patristic age.  Anselm (1033–1109) defended creation through rational arguments.  Introduced creatio ex nihilo and emphasized creation through the Logos.  Rediscovery of Aristotle (1220s)  Theological revolution with Albert the Great and Thomas Aquinas.  Thomas Aquinas rejected the eternity of matter but embraced Aristotelian formulations. Reformation Teaching  Martin Luther (1483–1546) and John Calvin (1509–1564)  Luther asserted a literal six-day creation.  Calvin rejected a six-day creation but believed in instantaneous creation.  Calvin's view: God created everything at once, progress shown in six days.  Post-Reformation  James Ussher dated creation to 4004 BC.  John Owen emphasized the Holy Spirit's role in the creation of the human soul. Modern Debate  Rise of Modern Science  Disagreement between science and theology.  Jean Baptiste Lamarck proposed evolution based on acquired characteristics.  Evangelical Responses in the 19th Century  Chalmers proposed the "gap theory."  Faber supported the "day-age" theory.  Shedd combined creatio ex nihilo with an extended period for natural order.  Warfield synthesized creation and evolution.  20th Century  Bernard Ramm proposed "progressive creationism."  Process theology challenged traditional views.  Neoorthodox theologians affirmed creation but didn't reconcile it with scientific models.  Panentheism and Ecological Concerns  John Cobb saw the world as an extension of God’s essence.  Eric Rust denied creation out of nothing.  Jürgen Moltmann combined Panentheism with ecological, economic, and political concerns in his creation theology. Creation: How Does It All Fit Together?  Creation and God

 God as the Maker of all things.  Creation ex nihilo (out of nothing).  Involvement of the Father, Son, and Spirit in the creation process.  Creation and Dominion  God's sovereignty over creation.  Human role as viceroys in ruling and caring for the earth.  Balancing dominion and environmental care post the fall.  Creation and Orthodoxy  Battles over the doctrine of creation throughout history.  Heresies and challenges to orthodox theology related to creation.  Creation and Eschatology  The final state: life on a renewed earth with God dwelling among humanity.  Creation and the Issues of Modern Science  Compatibility of science and religion.  Relevance of the age of the universe and earth.  Evangelical approaches to macroevolution. Creation: How Does This Doctrine Impact the Church Today?  Call to Worship  Contemplating God as Creator calls for worship.  Psalms and hymns emphasizing God's creative work.  Recognition of Owing to God  Acknowledgment that life, limb, service, and sanctification are owed to God.  Being God's workmanship for good works.  Creative Role of Humanity  Being created in God's image involves a creative role.  Labor and work as a form of worship and obedience to God. Providence: What Does the Bible Say?  Creature's understanding in relation to its Creator  God's goodness and power in preserving, accompanying, and directing the universe  Attributes of the one true God: intelligent, spiritual, personal, infinite in holiness and power  Doctrine of providence linked to creation  Thematic divisions in theological discussions: sustenance, sovereignty, theodicy, miracles The Pentateuch and the Historical Books  God's sovereignty illustrated in the covenantal law code in Exodus 20

 God's kingship declared in Numbers 23 and Deuteronomy 33  Challenges in implementing God's kingship during the period of judges  Israel's request for a king in 1 Samuel 8 and God's response  God's care for His people in Deuteronomy 32:10–13, emphasizing preservation and guidance  Trusting God in hard times illustrated through Joseph's story The Prophets  God's sovereignty in the face of evil  Disciplinary actions as expressions of God's sovereignty  God's role as a restorer of His people, demonstrated through prophets  God's sovereignty in using pagan kings, such as Cyrus, for His purposes  Examining the relationship between God's sovereignty and human sin through the example of David's census  David's actions to address the consequences of his sin and save the nation Wisdom Literature and the Psalms  Psalm 104 Overview:  Describes God's governance of nature.  Highlights his care for plants, animals, and humans.  God's Sovereignty Beyond Israel:  God's kingship extends to nations.  Examples from Job, Psalms, and Proverbs emphasize divine control over success and failure.  Divine Providence in Personal Lives:  David's acknowledgment of preordained days in Psalm 139:16.  Emphasis on aligning life with God's will for blessings. The Gospels and Acts  Jesus' Teaching on God's Provision:  Sermon on the Mount: God provides for all, including the righteous and unrighteous.  Encouragement not to worry, drawing on examples from nature.  God's Sovereignty in Crucifixion:

 Acts 2:22–23 reveals God's predetermined plan in Jesus' crucifixion.  Recognition of the intertwining of divine sovereignty and human actions. The Epistles and the Revelation  God's Governance through the Son:  Hebrews 1:3 emphasizes the Son's role in sustaining all things.  Colossians 1:17 underscores Christ as the principle of cohesion.  Assurance in God's Plan:  Ephesians 1:11 emphasizes God working everything according to His will.  Acts 4:27–28 and Romans 8:28 highlight God's overruling of disobedience for His purpose.  God's Provision for Needs:  1 Timothy 6:17–19 warns against placing hope in earthly treasures.  Encourages sharing blessings and acknowledges God's provision for enjoyment.  Revelation: God's Sovereignty Over History:  Revelation 1:17 portrays Jesus as the First and the Last, signifying God's sovereignty over history.  Assurance that God is in control, guiding history towards fulfillment of His purposes. I. Providence in Early Church Thought  Patristic Exposition  Various views on God's sovereignty and human responsibility.  Influence of deterministic systems (Stoicism, Gnosticism).  Early church thinkers (Justin Martyr, Irenaeus, Origen, Tertullian) had diverse perspectives.  Augustine's Contribution  Augustine's evolving views shaped by debates with Pelagians.  Themes: Freedom of the will, problem of evil, meaning of history, God's foreknowledge. II. Medieval Views on Providence  Anselm's Perspective  God's determination and human choice compatibility.  Sin's impact on human free will.  Thomas Aquinas' Theology  God's preservation of created beings.

 God's will to permit evil for a greater good.  God working through secondary causes. III. Reformation and Post-Reformation Teachings  Luther's Divine Will  God as the cause of all things, including human actions.  Zwingli's Rational/Biblical View  God's infinite goodness and enduring rule over all.  Calvin's Sovereignty  God as Creator, everlasting Governor, and Preserver.  Rejection of chance; everything under God's control. IV. Post-Reformation Diversity  Arminius' Attempted Synthesis  Reformed doctrine of providence with emphasis on individual free will.  Edwards' Seamless Unity  Blending creation and providence into one continuous act. V. Modern Theology on Providence  Traditional Views  Baptist theologians (Boyce, Dagg, Strong) affirm God's providence and compatibility with human free agency.  Process Theology (Whitehead, Hartshorne)  Denial of God's foreknowledge; limited, persuasive divine power.  Moltmann's Creatio Continua  God driving evolutionary processes, preserving creation.  Open Theism  God's limited knowledge and involvement in history. Providence: How Does It All Fit Together?  Key Issues: Conservatio, Concursus, Gubernatio  Consensus in Great Tradition: Irenaeus through Augustine, Aquinas, Luther, Calvin, Reformed Confessions, Arminius, Strong, Barth, Erickson, Garrett  Dissenting Views: Origen, Plotinus, Zwingli, Spinoza, Schleiermacher, Process Theology, Moltmann, Open Theism Preservation  Metaphysical Preservation: God's act to keep the universe in being

 Redemptive-Historical Preservation: Temporarily preserving the world from final judgment  Covenant Preservation: Protecting believers and the church as part of covenant blessing  Eternal Preservation: God's ultimate provision for his people, ensuring their salvation Concurrence  Definition: The working together of natural laws and God's sovereignty  Scriptural Basis: Ephesians 1:11, Acts 2:22–23, Genesis 50:20  Compatibilism: Compatibility between God's sovereignty and human responsibility  Problem of Evil: Addressing the challenge of genuine human freedom in the face of determinism Governance  Nature: Personal, not mechanical or merely causal  Scriptural Designations: Lord, King, Ruler (Ps 103:19; Dan 4:35; Rom 11:36; Phil 2:10–11; Rev 19:16)  Miracles: Expression of God's direct governance; Three interpretations - manifestations of unknown natural laws, breaking laws of nature, countering natural forces with supernatural forces Providence: How Does This Doctrine Impact the Church Today?  Suffering and Evil  Biblical Testimony: Psalms depict the reality of Christian suffering  New Testament Assurance: Jesus and Paul affirm the inevitability of suffering for believers  Questions in Suffering: God's fairness, silence, and hiddenness addressed through biblical teaching  Community Support: Fellow believers share in suffering to alleviate pain and enhance joy  Facing Evil: Calvin advises overlooking wickedness, trusting in God's just dispensation  The Assurance of God’s Care  Infinite-Personal God: Schaeffer's concept contrasts fate and providence  Hope in Providence: Providence brings hope, spurs action, and assigns meaning to human effort  Promises of God: God's constant presence, promise to never leave, and active role in our rescue

 Role of Prayer: Providential difficulties intensify the need for prayer; prayer as a response in times of trouble  Transient Nature of Life: Reflection on the fleeting nature of earthly pleasures and the need to turn to the Lord for grace.

The Holy Trinity  The doctrine of the Trinity in Christianity teaches the existence of one true God as Father, Son, and Holy Spirit.  Trinitarianism is a form of monotheism, emphasizing God's unity while recognizing distinct roles within the Trinity.  The doctrine is considered biblical, rooted in both the Old and New Testaments, and integral to the gospel's message of reconciliation.  The Trinity is viewed as a mystery gradually revealed over time, with the New Testament shedding light on the Old Testament's preparatory period.  Historical development involved articulating implications of the biblical witness, facing challenges from philosophical influences, and countering heresies.  Relationships among Father, Son, and Holy Spirit, including eternal relations of origin, are explored in the doctrine.  Differences between Eastern and Western views on the procession of the Holy Spirit, known as the filioque controversy, are discussed.  The Enlightenment led to a decline in the doctrine's popularity in academic theology, but there was a revival of interest in the 20th century.  The distinction between the immanent Trinity and the economic Trinity became prominent in modern theological discussions.  The Trinity is seen as a distinctively Christian doctrine, differentiating the Christian understanding of God from other belief systems.  Grounding the doctrine in scriptural revelation and avoiding doctrinal errors in attributing actions to specific persons of the Trinity is emphasized.  Analogies like the mind and a social community are used to convey the plausibility of the Trinity, recognizing its inherent mystery. The Holy Spirit  The Holy Spirit is the Third Person of the triune Godhead in classical Christian theology.  The doctrine of the Holy Spirit (pneumatology) has gained attention in Christian thought, focusing on both the person and work of the Spirit.  Scripture is the norma normans for doctrinal claims about the Holy Spirit, and discussions involve historical and theological perspectives.  Language about the Spirit, such as the Hebrew "rûaḥ" and Greek "pneuma," requires careful interpretation, considering context and translation choices.  Progressive revelation is emphasized, with the NT shedding light on the OT, and the Spirit's role evolving from hints to clearer revelation.  In the OT, the Spirit is involved in creation, sustenance, and history, working through leaders, prophets, and kings, with a future promise of a new covenant.

 In the NT, the Spirit's work becomes prominent, integral to Christ's ministry, Pentecost, and the believer's life, emphasizing regeneration, sanctification, and unity.  The Spirit's gifts, baptism, and indwelling in believers are discussed, along with ongoing debates on the continuation of certain gifts.  Theological perspectives highlight the Spirit's personal nature, deity, and role in the Trinity, with the Spirit as the epistemic bond.  Historical perspectives cover the patristic era, medieval controversies (filioque), Reformation emphasis on the Spirit's work, and modern phases of interest.  Modern interest in pneumatology spans various theological issues, including revelation, communion, church doctrine, gendered language, and environmental concerns.  The Spirit remains elusive, akin to the wind, pointing away from self to Christ, emphasizing selflessness in the Trinity. Jerusalem  Origins and Early History:  Jerusalem's origins date back to 3000 BC, with evidence of civilization on the site.  Mentioned in Egyptian texts in the second millennium BC.  Associated with Amorites, Hittites, and possibly ruled by Melchizedek.  Jerusalem in History:  Initially inhabited by Jebusites and ruled by Adoni-Zedek.  Conquered by King David, who made it the capital.  Underwent decline after Solomon's death, facing attacks and eventual destruction by the Babylonians in 586 BC.  Historical Periods:  Persian rule saw the return of Jews and the construction of a smaller temple.  Jerusalem faced conflicts between Seleucids and Ptolemies, leading to the Jewish revolt.  Herod the Great's rule brought construction projects, but a Jewish revolt in AD 66 led to the city's destruction in AD 70.  Centrality of Jerusalem:  Jerusalem served as a political and cultic capital, symbolizing both the people's sinfulness and God's presence.  Referred to as Zion, the city of God, and the holy city.  Associated with the temple on the holy hill.  Jerusalem's Sin:  Prophets described Jerusalem as fallen, guilty of idolatry, and disobedient.  Labeled as the "city of bloodshed" by Ezekiel.  Jerusalem's sin seen as more grievous due to its symbolic significance.

 Jerusalem's Glory:  Despite sin, promises of restoration and eschatological blessing.  Yahweh's return to Zion anticipated by Ezekiel.  Jerusalem's glory linked to God's saving intervention, transformation, and prosperity.  Jerusalem in NT Teaching:  New Testament references to "Zion" and "Jerusalem."  Jerusalem seen as the holy city, but also a place of judgment.  Hub of gospel activity in Acts, but also ideological tensions with Judaizers.  Jerusalem and the Church:  Evolving perceptions in the church regarding its relationship with Jerusalem.  Replacement theme debated, with positions ranging from amillennialism to dispensationalism.  Modern theological treatments explore typology and its fulfillment in the New Testament. New Jerusalem  New Jerusalem as Symbol for the Church:  In Paul and Hebrews, Jerusalem symbolizes the church and the new covenant community.  Referred to as "Mount Zion" in Galatians 4:26 and Hebrews 12:22.  Revelation's Reference to the New Jerusalem:  Revelation introduces the theme of the "new Jerusalem."  In Revelation 3:12, believers in Philadelphia are promised the name of the city of God, the new Jerusalem.  Contextual background: Philadelphia faced earthquakes, and the reward symbolizes security and endurance.  Extended Treatment in Revelation 21–22:  Revelation 21–22 elaborates on the new Jerusalem as the church's ultimate state of reward.  Metaphors include the church as a bride beautifully dressed for her husband and the wife of the Lamb.  Described as the Holy City, perfectly symmetrical, with foundations and gates named after apostles and Israel's tribes.  Attributes of the New Jerusalem:  Constructed with materials of fabulous wealth, shining with God's glory.  Water of life flows from God's throne, and the tree of life bears different fruit each month.  The throne of God and the Lamb is in the city; night and tears are banished.  God's servants will see His face, providing all the light they need.  Inclusion of the Redeemed:

 The "nations" represent the redeemed, with free access to the city.  The city becomes the focal point of all the redeemed in the new heaven and new earth.  Symbolic Meaning and Ultimate Reconciliation:  Rich symbolism points to beatific vision and renewed, joyous, industrious, orderly, holy, loving, eternal, and abundant life.  Notably, there is no temple, as "the Lord God Almighty and the Lamb are its temple," signaling ultimate reconciliation.  Biblical Foundations:  References from pagan and Jewish sources establish Jesus' historical existence.  Emphasis on the importance of the Old and New Testament Scriptures in understanding Jesus Christ.  The "incarnational narrative" synthesized from apostolic testimony, immediate experience, oral tradition, and Old Testament typology.  The Incarnational Narrative:  Jesus's birth to Joseph and Mary, emphasizing the virgin birth as a sign of God's return and the Spirit's guidance.  Overview of Jesus's life, ministry, baptism, discipleship, acknowledgment of messianic identity, and climactic trip to Jerusalem.  Jesus's prayerful commitment in Gethsemane, death for sins, resurrection, ascension, and pouring out of the Holy Spirit.  Titles of Christ:  "Son of Man" as Jesus's favorite self-designation, associated with his messianic role and dignity.  "Son of God" highlighting Jesus's supernatural power over the spirit world.  The significance of "Lord," especially post-resurrection and ascension.  Proclamation of Salvation:  Synoptic Gospels present Jesus as the bearer of God's kingdom, each with a unique emphasis.  Paul's teaching on union with Christ through baptism, Lord's Supper, and the role of Christ's Spirit.  The Johannine Jesus portrayed as both divine and human, overcoming the world.  Traditional Building Blocks:  Overview of patristic and early medieval developments, highlighting the three essentials: Jesus as fully human, fully divine, and the hypostatic union.  Early heresies like Ebionism, Alexandrian "Word-Flesh" Christology, and Antiochene "Word-Man" Christology.

 Chalcedonian Christology as the orthodox solution, condemning Nestorianism and Eutychianism.  Chalcedon and Later Developments:  Condemnation of Monothelitism, iconoclast controversy, and the East-West disagreement over the filioque.  Medieval exploration of trinitarian and christological dogma, with a focus on Thomas Aquinas.  Christ-devotion in the West, emphasizing Jesus's vulnerability and the Eucharist.  The Reformation:  Luther's focus on the Eucharist and rejection of transubstantiation.  Reformed tradition's approach to communicatio idiomatum, Calvin's view on the Eucharist, and the Extra Calvinisticum.  Reformers' threefold office of Christ: prophet, priest, and king.  Kerygmatic and Biblical-Theological Christologies:  The Reformers' emphasis on sola scriptura and their struggles with logical issues.  Karl Barth's dialectical strategy and the influence of "kenotic" Christologies.  Historical Challenges to Scripture:  Modern age pressures Scripture's incarnational narrative historically and hermeneutically.  Cultural doubt arises over the Bible's supernatural claims due to newfound historical consciousness.  Challenges in relating Old and New Testaments, and presenting Jesus Christ within the New Testament.  Liberal Christian Responses:  Liberal forms of Christianity tend to accept reductions in the truth of biblical history.  Divergent approaches between early modern Britons and Germans in salvaging biblical truth.  Various interpretations of Jesus, from a moral teacher to an egalitarian revolutionary.  Two Approaches to Dogmatic Christologies:  "From above": Barth's response, placing biblical Jesus Christ at the center of dogmatics.  Emphasis on reconciliation and revelation, intertwining Christology throughout Church Dogmatics IV.  Unique interweaving of obedience, exaltation, and glory in Barth's theological framework.  "From below":  Pannenberg's concern with Barth's "revelatory positivism."  Proposal for a new understanding of history with Christ's resurrection anticipating finality.

 Emphasis on public historical argument in biblical scholars like N. T. Wright.  Twentieth-Century Quests for the Historical Jesus:  Critique of 19th-century quests by Albert Schweitzer.  Turn to form criticism by Bultmann and the emergence of a "new" or "second" quest.  Contemporary Reconstruction:  Postmodern Christologies emerging after historical challenges.  Three queries about Chalcedon's legacy leading to new developments.  Efforts at reconstruction categorized based on Chalcedon's Scriptural claims, philosophical categories, and cultural contexts.  Early High Christology:  Historical development of Christology from functional to ontological perspectives.  Response to "Hellenization thesis" with proposals for "early high Christology."  Emphasis on worship patterns, Christ-devotion, and Jesus's self- understanding in early Christian contexts.  Analytic and Modified Kenotic Christologies:  Philosophical and theological responses to the challenge of Jesus's divine and human self-consciousness.  Traditional view, kenotic theories, and Thomas Morris's "two- minds" Christology.  Analytic theology gaining momentum with complex explanations, including modified kenoticism and "kryptic" accounts.  Liberationist and Global Christologies:  Post-World War II focus on the "politics of Jesus" by Moltmann and Yoder.  Emergence of global Christologies challenging Western perspectives.  Critique of traditional Protestant Christology and acknowledgment of contextual diversity.  Concluding Blueprint:  The abundance of contemporary Christologies may distract but should not undermine biblical teaching.  Two crucial principles: "The law of prayer is the law of faith" and "What is not assumed is not redeemed."  Christ's full divinity and humanity are essential for understanding worship, salvation, and the biblical narrative.  Historical Reconstruction:  Relying on early church fathers for understanding gnosticism for over two millennia.  Discovery of thirteen leather-bound books in 1946 from Nag Hammadi provides new insights.

 Significance: Enlarged database and ability to appreciate gnostic ideas through their own terms.  Messina Definition of Gnosticism (1966):  Gnosticism summarized as a religious system with a mythic narrative.  Divine spark within humanity falls into an alienated world, seeking reintegration through cosmic return.  Characteristics include saving gnōsis, divine devolution, radical metaphysical dualism, hostility to other traditions, and pneumatic morality.  Critiques of Typological Approaches:  Criticism of categorizing texts and risking illusory comparisons.  Challenge to the validity of Irenaeus's theory of linear development.  Emphasis on gnosticism's essence without specific social settings criticized for oversimplification.  Validity of Gnosticism as a Construct:  Gnosticism, though a modern term, remains a useful construct with proper qualification.  Applicable to ancient sects (2nd to 5th centuries AD) viewing the world as the evil creation of a demiurge.  Gnosticism characterized by a certain family likeness among sects.  Roots and Branches of Gnosticism:  Origins believed to be in a syncretistic, pre-Christian Judaism disenchanted with the Bible's creation narrative.  Influences include Egyptian mythology, hermeticism, Zoroastrianism, Hellenistic mystery religions, and Platonism.  NT writers interacted with issues associated with gnosticism but likely didn't recognize it as such in the first century.  Influential Streams of Gnosticism:  Valentinianism led by Valentinus, offering speculative accounts of the cosmos.  Valentinian hermeneutical approach criticized by Irenaeus, akin to modern-day "deconstruction."  Gospel of Thomas shows affinity to Valentinian texts and concepts, despite debates on its gnostic character.  Sethian (Barbelo) gnostics represented by texts like Apocryphon of John and Hypostasis of the Archons.  Belief in a cosmic struggle between creator god Ialdabaoth and true divinity, with salvation for those accessing cryptic texts.  Enduring Influence:  Refutation by Irenaeus and Epiphanius in the second and fourth centuries evidences the enduring influence of Sethian gnostic teachings.

 Knowledge of God:  Christian theology emphasizes God's knowability only through His revelation.  We know God "not as he is in himself, but as he is known by his works."  Our knowledge is limited to our creaturely existence; we can know God truly and sufficiently, but not comprehensively.  Names and Attributes of God:  Various terms like ʾēl (lordly/mighty one) were used before the covenant at Sinai.  God reveals Himself through mighty acts, interpreting them through prophets and apostles.  Only Israel has God's personal name, Yahweh, revealed for deliverance and worship.  Doctrine of God in Christian Orthodoxy:  Created in God's image, humans share "communicable" attributes with God.  God has "incommunicable" attributes not shared analogically.  Incommunicable attributes face criticism in modern theology, emphasizing human autonomy and suspicion of a sovereign God.  Simplicity:  God's essence and existence are identical; simplicity refers to God's wholeness.  Warns against ranking God's attributes; assures God is never self-conflicted.  Simplicity means God is pure spirit (John 4:24), lacking physical parts.  Self-Existence (Aseity):  God has aseity, being free of external dependence and absolute.  Creation results from God's loving freedom, not from necessity.  God transcends human independence; life is predicated properly of God.  Immutability:  God is immutable, unchangeable, complete in Himself.  God's immutability is a grand assurance for believers.  Instances of God relenting or repenting refer to revealed intentions, not His eternal plan.  Impassibility:  Impassibility implies God's independence from the world.  God's expressions of compassion, joy, wrath, and love are without losing control.  God, though revealed as responding, does not respond as humans do; His merciful responsiveness is always free.  Eternity and Omnipresence:  Eternity refers to God's transcendence of time.

 Omnipresence refers to God's transcendence of space.  Various definitions of eternity exist; Boethius emphasizes "the whole simultaneous and perfect possession of boundless life."  Omnipresence is essential; Solomon's prayer and God's declaration highlight God's filling of heaven and earth.  Eternity and omnipresence emphasize God's qualitative distinction from creatures, being infinite and transcendent. Communicable Attributes:  Incommunicable attributes are associated with negation (negative prefixes), while communicable attributes are linked to eminence.  Humans are created in God's image, sharing certain attributes but God transcends them infinitely. Omniscience and Omnipotence:  Knowledge, wisdom, and power are predicated of both God and humans but analogically, not univocally.  God's knowledge is complete, archetypal, simple, and innate, making Him omniscient.  God's wisdom and knowledge are closely related to truth and faithfulness.  God's omnipotence transcends human activity, and freedom is sourced from God's sovereignty.  God exercises power according to wisdom and knowledge, with His thoughts being unsearchable. Goodness, Love, and Mercy:  God's goodness is infinite and the source of all creaturely imitations.  God is good towards all, even enemies, as He does not depend on the world.  God is not only loving but is love itself, loving absolutely and freely.  God's love is unconditioned, and He loves even those who do not return it. Grace, Mercy, and Patience:  God's grace and mercy are expressions of His love and goodness.  God's essential attributes are expressed even without sin or creation.  Grace is undeserved, and mercy is opposite to one's deserts.  God is patient towards transgressors, showing long-suffering and love. Holiness, Righteousness, and Justice:  God's holiness signifies the gulf between His majesty and human finitude.  Holiness in Scripture refers to God's ethical purity in contrast to human sin.  Righteousness is both forensic and relational, involving obedience to covenantal stipulations.  God's righteousness cannot be collapsed into mercy, condemning transgressors but saving believers. Jealousy and Wrath:  Jealousy and wrath are responses to offenses, expressing God's wisdom and judgment.  God's wrath is not irrational violence but an expression of His righteousness and love.  God's jealousy is different from human jealousy, being for His own name and people.  God is jealous for His sole lordship, especially revealed in Jesus Christ.  Three Ways to Argue for God's Existence:

 A priori approaches argue from the perfection of God, making His nonexistence inconceivable.  A posteriori approaches provide empirical evidence, claiming God is necessary to explain features of the cosmos.  Existential approaches assert direct experience of God through personal revelation without traditional argumentation.  A Priori (Ontological Argument):  Anselm's ontological argument defines God as infinite, perfect, and necessary.  God, as "a being than which nothing greater can be conceived," must exist in reality to be truly perfect.  The argument has a long history, appealing to mathematicians but facing skepticism regarding the nature of perfection.  A Posteriori (Cosmological Argument):  Focuses on the cause (cosmological argument) and design (teleological argument) of the universe.  Cosmological argument suggests the universe had a beginning due to the second law of thermodynamics.  Objections include questioning the principle of sufficient reason and the uncritical acceptance of causation.  Teleological Argument:  Posits that the universe is either designed or the result of chance.  Evolutionary theory is seen by some as challenging the design argument, but it introduces a longer timeframe.  Moral Argument:  Kant's moral argument suggests that moral law implies a God who rewards moral endeavor in another world.  Moral experience cannot be fully explained by societal or biological conditioning.  Evolutionists' objections are countered by questioning the trustworthiness of both reason and morality.  Validity of Theistic Proofs:  Various opinions on the validity of the proofs, ranging from reaching the level of demonstration to skepticism.  Pascal's wager is mentioned as a practical appeal to bet on God's existence due to eternal consequences.  Natural theology can establish deism but not the biblical God; revelation is required for Christian beliefs.