Historical-Theology-Instructors-Manual-and-Test-Bank

An Instructor’s Guide to Historical Theology: An Introduction to Christian Doctrine (A Companion to Wayne Grudem’s Systematic Theology) Tyler Smith, MDiv with a foreword by the author Foreword to Faculty One of my purposes for writing Historical Theology: An Introduction to Christian Doctrine was to offer professors a resource that provides a concise presentation of the development of the key doctrines of the Christian faith beginning with the early church and continuing into the twenty-first century Organized topically, then chronologically, this book is unique in terms of its approach, and professors may consider using it in at least three ways: In systematic theology courses, the book serves as a required textbook, along with a systematic theology textbook, providing students with an introduction to how the doctrines they are studying came about historically In systematic theology courses, the book serves as a supplemental textbook, offering students a choice between reading about the historical development of the doctrines they are studying and some other reading assignment or writing exercise In church history and historical theology courses, the book serves as a required textbook, along with a textbook on the chronological development of the church in terms of key events, movements, church struggles, leaders, and the like, with Historical Theology emphasizing the development of Christian doctrines Professors who use Wayne Grudem’s Systematic Theology: An Introduction to Biblical Doctrine (to which my Historical Theology is a companion) find my book to be a natural and easy addition to their courses (see the helpful chart in Historical Theology, pp 19–20, for how to use these two volumes together for greatest benefit) Adoption of a new textbook for a course is not without its difficulties, so Zondervan offers this instructor’s manual for Historical Theology It includes such helpful elements as key terms, key people, key points, and a summary for each chapter, along with chapter quizzes with true/false statements, multiple choice questions, and fill in the blank identifications Additional resources provided by Zondervan are videos, presentation slides (PowerPoint), online flashcards, and online quizzes With these elements at hand, professors should be able to write or rewrite course syllabi and exams, use media for creative and engaging communication, focus students’ reading and class discussion, and identify key areas in which further study (for example, in primary sources) may be profitable I believe that you will benefit from the resources in this manual as you use my Historical Theology in your course(s) If your students gain a sense of rootedness to the church that has gone before them, wisdom from the past, and an appreciation for the rich legacy that is theirs through historical theology, I will be very pleased and will have accomplished my task Gregg R Allison, PhD Introduction This Instructor’s Guide to Gregg Allison’s Historical Theology: An Introduction to Christian Doctrine provides the instructor with three primary tools for integrating the textbook into his curriculum: an instructor’s manual, visual resources, and online resources The instructor’s manual is written with the intention of supplying its reader with a concise, yet thorough, summary of each chapter Though these summaries are not allencompassing in their presentation, major points are highlighted and elaborated on in some detail Important historical events and key historical figures are given special attention, while less significant elements are either briefly discussed or omitted altogether It is hoped that these summaries will serve to grant the instructor confidence as he seeks to explain the content of each chapter to his students In addition to the chapter summaries, the instructor’s manual includes a list of each chapter’s key terms and key people, and further provides chapter quizzes It is recommended that instructors focus on these key terms and key people during their lectures; many of these terms will be included as part of the quizzes Visual resources are also provided for the instructor’s use Organized by chapter, succinct outlines are supplied for the instructor to incorporate into his lectures Consistent with the general structure of the textbook, these lecture outlines progress from the early church time period, to the Middle Ages, to the Reformation and post-Reformation, and finally to the modern era Each outline furnishes the instructor with organized speaking points that correspond with each of the respective eras Moreover, these outlines serve as a solid foundation for the instructor, and each may be adapted to suit the instructor’s specific needs The online components in this resource include chapter flash cards and chapter quizzes The flash cards provide definitions and descriptions of many of the key terms and key people that are found in each chapter Students should be encouraged to put the flash cards to use in their studies as they prepare for the quizzes, since many of these key terms and key people appear in the included quizzes The online quizzes test the students’ knowledge of the material using true/false, multiple choice, and fill in the blank questions If the instructor chooses to incorporate these quiz questions into his examinations, it is suggested that he address the content of some of the questions during his lectures Gregg Allison has masterfully provided his readers with the opportunity to encounter the historical development of theology in accordance with a topical-chronological arrangement The fruit of his labors is nothing short of a major achievement, and much credit is certainly due him for his fine work It is my hope that this resource will serve as a helpful complement to his work and that it will be used for the furthering of the kingdom of Christ, for the building up of the church, and for the glory of God Tyler M Smith, MDiv Table of Contents Chapter Summaries .5 Chapter 1: Introduction to Historical Theology PART 1: THE DOCTRINE OF THE WORD OF GOD Chapter 2: The Canon of Scripture Chapter 3: The Inspiration of Scripture 10 Chapter 4: The Authority of Scripture .13 Chapter 5: The Inerrancy of Scripture .17 Chapter 6: The Clarity of Scripture 20 Chapter 7: The Sufficiency and Necessity of Scripture 23 Chapter 8: The Interpretation of Scripture .26 PART 2: THE DOCTRINE OF GOD Chapter 9: The Existence and Knowability of God 29 Chapter 10: The Character of God 33 Chapter 11: God in Three Persons—The Trinity .37 Chapter 12: Creation 41 Chapter 13: Providence 45 Chapter 14: Angels, Satan, and Demons 49 PART 3: THE DOCTRINE OF HUMANITY Chapter 15: The Creation and Nature of Humanity 52 Chapter 16: Sin 58 PART 4: THE DOCTRINES OF CHRIST AND THE HOLY SPIRIT Chapter 17: The Person of Jesus Christ 62 Chapter 18: The Atonement .66 Chapter 19: Resurrection and Ascension 70 Chapter 20: The Holy Spirit .73 PART 5: THE DOCTRINE OF THE APPLICATION OF REDEMPTION Chapter 21: Election and Reprobation .77 Chapter 22: regeneration, Conversion, and Effective Calling 81 Chapter 23: Justification (Right Legal Standing before God) 85 Chapter 24: Sanctification (Growth in Likeness to Christ) .89 Chapter 25: The Perseverance of the Saints (Remaining a Christian) .93 PART 6: THE DOCTRINE OF THE CHURCH Chapter 26: The Church—Its Nature, Its Marks, and Its Purposes 97 Chapter 27: Church Government 102 Chapter 28: Baptism 106 Chapter 29: The Lord’s Supper 110 Chapter 30: Worship .115 PART 7: THE DOCTRINE OF THE FUTURE Chapter 31: Christ’s Return and the Millennium 119 Chapter 32: The Final Judgment and Eternal Punishment .124 Chapter 33: The New Heavens and New Earth .127 Chapter Quizzes 130 Sample Syllabus 228 Chapter Summaries Chapter – Introduction to Historical Theology Key Terms historical theology, orthodoxy, heresy, exegetical theology, biblical theology, systematic theology, practical theology, synchronic approach, diachronic approach, relativist approach, essentialist approach, moderate essentialist approach, Council of Nicea Key People Constantinople, Polycarp, Perpetua, Athanasius, Augustine, Olympias, John Chrysostom, Gregory of Nazianzus, Martin Luther Key Points  Historical theology provides numerous benefits for Christians and today’s church  While it is not infallible, historical theology plays a ministerial and helping role as it aids the church in its interpretation of Scripture  An essential Christian theology really does exist, and churches, through the aid of historical theology, can move closer to recognizing and affirming this sound doctrine  Along with historical theology, the theological task must include exegetical theology, biblical theology, systematic theology, and practical theology Each of these other disciplines are informed and aided by historical theology Chapter Summary The study of historical theology provides great benefit to Christians and churches today as they seek to live faithfully and obediently for Jesus Christ Historical theology should be acknowledged as God’s providential guidance for his people throughout the ages Yet, it must ultimately be approved by the Word of God, since historical theology—unlike Scripture—is not infallible To put it another way, in determining doctrine and practice, the magisterial and authoritative role belongs to Scripture alone, while historical theology functions in a ministerial and helping role Dedication to the study of historical theology provides several benefits to the church First, it helps to distinguish orthodoxy from heresy Orthodoxy refers to that which the New Testament calls “sound doctrine” (1 Tim 1:10; Tim 4:3; Titus 1:9; 2:1), that which rightly reflects in summary form all the teaching of Scripture and which the church is bound to believe and obey Heresy, on the other hand, is anything that contradicts sound doctrine It is false belief that misinterprets Scripture or that ignores some of the teaching of Scripture, or that incorrectly puts together all the teaching of Scripture A study of historical theology, then, functions to prepare the church to identify and embrace orthodoxy and reject and correct heresy The second benefit historical theology provides the church is that it provides sound biblical interpretations and theological formulations The contemporary church does not begin with a blank slate as it seeks to theology The basic contours of cardinal doctrines have been shaped by the church of the past and thus help churches theology today Third, it presents stellar examples of faith, love, courage, obedience, and mercy Christians today can derive strength and encouragement from such early Christians as Polycarp, Perpetua, Felicity, Athanasius, and Augustine These early saints along with the great Reformer Martin Luther and many others give today’s church strong examples of faith and courage A fourth benefit it provides the church is that it protects against the individualism that is rampant today among Christians Individuals are prone to consumeristically picking and choosing the doctrines they want to believe and disbelieve However, historical theology helps to guard against such lone wolf theologians whose teachings are inconsistent with the overall teaching of the church as it has been delivered throughout history Fifth, it not only helps the church understand the historical development of its beliefs, but enables it to express those beliefs in contemporary form Observing both the successes and the blunders of past theological work gives evangelicals today the opportunity to reformulate and express doctrine for their current context Reflecting on past theological work enables the modern theologian to not simply repeat classical doctrines verbatim but also to expound on them as their own for their specific context The sixth area of benefit historical theology offers the church is that it encourages the church to focus on the essentials of the faith It majors on specific areas that have been emphasized repeatedly throughout the history of the church Focusing on the foundational and core doctrines of the Christian faith encourages churches to become and remain gospel-focused communities Seventh, it gives the church hope by providing assurance that Jesus is fulfilling his promise to his people In the midst of what is perhaps the most tumultuous period of the history of the church, Christians can look to historical theology as a source of hope as they are reminded of God’s faithfulness to his church throughout her history Finally, historical theology privileges the church to enjoy a sense of belonging to the church of the past It connects the contemporary church to the church of all ages Unified in the substance of evangelical faith, the church joyously realizes its oneness with the church from its inception By understanding this heritage, the church of today experiences a sense of rootedness, depth, certainty, and hope Two common approaches to studying historical theology are the synchronic and the diachronic approaches The synchronic approach engages in the study of the theology of a certain time period, a particular theologian, a specific theological school or tradition, and the like The diachronic approach engages in the study of the development of thought on a given doctrine throughout the periods of the church’s history This book follows the latter approach Within the diachronic approach two perspectives are commonly adopted The first suggests that due to the immense doctrinal diversity that has existed among the church’s teachers, it is impossible to find a core, an essential center, of the Christian faith as it has developed over the centuries In this relativistic way of thinking, any minority position is just as viable as the next, and every form of Christianity is equally right and equally wrong This book rejects this perspective, suggesting instead that an essential Christian theology really does exist, and churches, through the aid of historical theology, can move closer to recognizing and affirming this sound doctrine Related to historical theology stand several other important biblical and theological disciplines, including exegetical theology, biblical theology, systematic theology, and practical theology While exegetical theology, biblical theology, and systematic theology each deal directly with Scripture, constituting the important interpretive and organizational process in constructing theology, historical theology serves to inform each of these three disciplines with wisdom from the past Practical theology likewise, as it consists of the communication of God’s Word to the church today, reflects the wisdom of the church of the past Chapter – The Canon of Scripture Key Terms canon, Apocrypha, rule of faith, The Muratorian Fragment, Montanism, Athanasius’s Thirty-Ninth Easter Letter, Septuagint, Vulgate, humanism, ad fontes, sola Scriptura, Council of Trent Key People Josephus, Marcion, Montanus, Jerome, Augustine, Erasmus, Martin Luther, John Calvin, Friedrich Schleiermacher, B B Warfield, Herman Ridderbos, Brevard Childs Key Points  Josephus considered the Hebrew canon be closed after the writings of Ezra, Nehemiah, and Esther (435 BC), since there was no longer any prophetic witness  Two criteria for the acceptance of books into the New Testament canon were antiquity and apostolicity  The Apocrypha has historically been accepted by the Roman Catholic Church and rejected by Protestants as authoritative Scripture  The humanist motto “ad fontes” and the Reformation principle “sola Scriptura” were instrumental in recovering the authority of the original Hebrew Old Testament and Greek New Testament Scriptures  Some modern scholars have questioned the traditional formulations of the canon through the employment of the historical-critical method Chapter Summary Throughout its history, the church has believed that a certain set of writings, called the canon of Scripture, has composed the Old and New Testaments The canon has developed from the inception of the church The Protestant canon includes sixty-six books while the Roman Catholic Church includes extra books, which make up the Apocrypha I The Early Church From the beginning of the church, the Hebrew Bible—the Old Testament—was considered to be the Word of God According to Josephus, the canon of the Old Testament came to a close at the time of the writing of Ezra, Nehemiah, and Esther, since the divine inspiration of the prophets had ceased The Hebrew Canon was typically distributed into three major divisions: the Law, the Prophets, and the Writings Though it contained a different ordering and grouping of books from the Old Testament than people are familiar with today, the Hebrew Bible, with its fixed canon, was the Word of God for the Jewish people and the Christians of the early church The early church, while relying on the Hebrew Scriptures, was conscious of the new truth that came in the person and work of Jesus Christ This truth was entrusted to certain faithful people and communicators of the new revelation; chief among these were the apostles The apologists underscored the unity of prophetic and apostolic revelation between the Testaments The early church was dependent on two sources for authority in the beginning: written records and unwritten oral tradition These two witnesses to truth were not in conflict (as they later would be) but rather worked together to provide the foundation of truth in the early church These New Testament writings consisted of gospels, a historical account, letters, and an apocalypse and were elevated to the same scriptural status as the Hebrew Bible by some of the apostles (1 Tim 5:18; Pet 3:14–16) and other early Christian writers The critical question arose: Which of the early church writings should be included in the expanding canon? Two criteria came to determine which writings to include: (1) apostolicity and (2) antiquity The church did not set out to determine the canon as much as to recognize and affirm those writings that God intended for inclusion into the canon Several attempts have been made at compiling the New Testament canon: the Muratorian Canon, Origen’s Canon, Eusebius’s Canon, and Athanasius’s Canon Generally speaking, the early church accepted nearly all of the New Testament writings that are found in the present day New Testament as canonical The four gospels, the Acts of the Apostles, thirteen letters of the apostle Paul, Peter, John, and Revelation were for the most part accepted unanimously, while James, Peter, and John, Jude, and Hebrews were on the “fringe.” Other writings, including The Letter of Barnabas, The Shepherd of Hermas, the Didache, and some others were accepted marginally, but they were eventually rejected since they did not pass the tests of apostolicity and antiquity The first appearance of a list of New Testament writings that matches exactly with today’s canon is found in Athanasius’s Thirty-Ninth Easter Letter written in AD 367 Athanasius’s canon was officially endorsed by the Council of Hippo in AD 393 The church—both Catholic and Protestant—has recognized this New Testament canon from the end of the fourth century on The Old Testament canon, on the other hand, has experienced some controversy beginning in the fifth century, which led to the insertion of some writings into the overall book list A Greek translation of the Hebrew Bible, which came to be known as the Septuagint (LXX), included additional writings that were not originally included in the Hebrew Bible These additional books came to comprise what is known as the Apocrypha While the New Testament writers were familiar with the apocryphal writings, at no point did they quote from them As the official language of the Roman Empire began to shift from Greek to Latin, the church began to adopt a Latin translation of the Bible that had been translated from the Septuagint instead of the original Hebrew Bible Realizing this error, in AD 382 Jerome began his project to translate the Old Testament from its original Hebrew into Latin (called the Latin Vulgate) In the end, he demoted the Apocrypha to secondary status in comparison with the canonical Scripture, carrying with it only edifying value rather than authoritative significance While Jerome rejected the authority of the Septuagint, Augustine saw that “one and the same Spirit” had spoken through both the writers of the Hebrew Bible and the Septuagint Augustine ultimately convinced Jerome to translate the Vulgate from the Septuagint rather than the Hebrew Scripture, including the Apocrypha Being ratified at the Council of Hippo, the canon of the Vulgate became the new canon of the church; this would go without challenge until the Reformation of the sixteenth century II The Middle Ages For over a millennium the Latin Vulgate persisted as the church’s Bible However, two major developments came to be during the medieval period that would reopen the issue The first was the elevation of the Roman Catholic Church to supreme authority, one that was greater than Scripture This authority included the ability to decide on the canon of Scripture The second major development was the rise of humanism in the latter half of the Middle Ages This movement’s motto was ad fontes: “back to the sources.” For the church, this meant a return to the original Hebrew Old Testament and Greek New Testament This led the church to challenge the authority of the Apocrypha and a revival of Jerome’s distinction between canonical and apocryphal writings Furthermore, a comparison of the Latin translation in the Vulgate to the original Greek New Testament found that the Vulgate had poorly translated certain portions, which led some to revisit some doctrines and practices that were based on the Latin III The Reformation and Post-Reformation Influenced by the humanists, the Reformers concluded that the Old Testament should be based on the Hebrew Bible rather than the Septuagint with its apocryphal writings, thus dismissing the Apocrypha from the canon altogether The Hebrew Old Testament and the Greek New Testament were said to carry ultimate authority This led Martin Luther to move that the Latin Vulgate term “penance” should be replaced with a better translated “repentance.” The Reformers further moved that Scripture alone (thus, the Protestant principle sola Scriptura) should be used to determine the church’s beliefs and practices Thus, the Bible did not require the church to confer authority on it The church, therefore, did not have the authority to determine the canon of Scripture According to John Calvin, the Scripture is self-affirming because of “the secret testimony of the Spirit” and Scripture’s own “clear evidence of its own truth.” Roman Catholics reacted against the Protestant rejection of the Apocrypha at the 1546 Council of Trent by threatening Protestants with church condemnation for this rejection Nevertheless, Protestants continued in their insistence on the exclusion of the Apocrypha from the canon of Scripture IV The Modern Period By and large, this Roman Catholic–Protestant division over the canon has colored the landscape for all Christians even to the present day However, some have and continue to offer challenges to it Friedrich Schleiermacher sought to demote the Old Testament in terms of its importance With the rise of historical criticism came a greater frequency of assaults Traditional biblical authorship for certain books was doubted A division was alleged between the Bible and the Word of God Historical criticism drove many to deny any divine superintendence in the canonization of the Bible, suggesting that it was a work entirely carried out by man Standing against this onslaught of attacks, evangelicals contended for a traditional view of canonicity Others set out on the defensive, seeking to undermine and destroy the historical-critical method altogether 10 In response to the modern “worship wars,” has urged evangelicals to define worship in terms of the gospel story a Robert Webber b John L Girardeau c Marva Dawn d J Rodman Williams 11 The required Catholics to participate in the Eucharist at least once per year a Council of Chalcedon b Council of Trent c Fourth Lateran Council d Council of Constantinople 12 The claimed to have received an inner light or inspiration, which would lead them into the worship of God There was not a regulating principle Instead, individuals apparently received inspiration of the Spirit a Methodists b Anabaptists c Amish d Quakers 13 According to the doctrine of , the Christian may receive all of Christ if he only takes one of the elements, since all of Christ is present in either element a spiritual presence b transubstantiation c consubstantiation d concomitance 14 has embraced both the regulative and the normative principles, emphasizing the need to keep elements of worship that are commanded in Scripture while also including new worship elements that are not forbidden in Scripture a J Ligon Duncan b John l Girardeau c Marva Dawn d Mark Driscoll Fill in the Blank 15 After failed attempts at reform, the English appointed the Westminster Assembly to reform the church The group would produce A Directory for the Public Worship of God, which was to be the standard form for worship in the kingdoms of England, Scotland, and Ireland 16 Richard Baxter published Reformation of the Liturgy, which would come to be known as the Savoy Liturgy and represent the Puritan insistence that the proper worship of God must be governed by the regulative principle 217 17 Calvin was known for his use of the regulative principle for worship 18 Mass became the standardized word for the Eucharist by the middle of the fifth century, developing from the statement at the end of the liturgy—Ite missa est— which dismissed the church 19 It was the English Baptists who initiated the regular practice of singing hymns during the worship service An important figure in this movement was Benjamin Keach , who sought to include the singing of a hymn to conclude the Lord’s Supper Over time, this practice was accepted by most church members, though some dissenters revolted and caused a split in the church He defended himself against the revolt and even published hundreds of hymns 20 During the Middle Ages, the printing press made the standardization of texts, and thus the standardization of Catholic liturgy, possible 218 Chapter 31 Quiz True/False The church has historically believed in the “second coming” of Jesus Christ, a time in the future when Christ will make a personal, visible, sudden, and bodily return to the earth T Hippolytus interpreted the end-times vision of Daniel to mean that the tribulation would precede the return of Christ He further believed that the church would experience intense persecution during the period leading up to Christ’s return T Charles Hodge and William G T Shedd defended premillennialism against amillennialism F Premillennialism became the prominent millennial position during the Middle Ages F Jonathan Edwards was a postmillennialist T Lewis Sperry Chafer contributed to the dispensational eschatological movement with his emphasis on a pretribulational rapture T Justin Martyr believed matters of eschatology to be key to orthodox Christian doctrine F Multiple Choice The early church placed the return of Christ the period of great tribulation a at the midpoint of b before c during d after challenged amillennialism with his three-age scheme of the unfolding of history, with the first corresponding with the Old Testament, the second to the New Testament, and the third with a future spiritual understanding a John L Girardeau b Robert Harrison c J Rodman Williams d Joachim Fiore 219 10 As one of the leaders of the Munster Rebellion encouraged his followers to take up arms in order to usher in the New Jerusalem that would descend on the city of Munster When the army overtook Munster, he proclaimed himself to be the Messiah a John of Leyden b John L Girardeau c Quenstedt d Johann Heinrich Alsted 11 After the century, the church adopted a new view of the millennium called amillennialism a third b fourth c fifth d sixth 12 considered the millennium to extend from the first coming of Christ to the second coming of Christ Thus, he denied the idea that there is a future millennium that the church looks forward to The resurrection is a spiritual one and applies both to the believers who are alive in Christ and to the dead who enjoy rest in heaven However, the second resurrection is a dreadful reality for unbelievers Unlike the first resurrection, the second is physical His amillennial interpretation of the Scripture would become the dominant eschatological belief for over the next millennium a Augustine b Cyprian c Papias d Lactantius 13 originated what has come to be known as dispensational premillennialism In this perspective, the church has not replaced Israel as the people of God Instead, the two groups are distinct Also, the church would escape the tribulation period and would raptured Indeed, the church would experience blessing through the rapture prior to the great tribulation; but Israel would receive the earthly blessing that would come in the millennium a William Blackstone b John Nelson Darby c C I Scofield d Tim LaHaye 14 ascribed to the position that the pope—or the papacy—was the Antichrist Thus, he sought to destroy the Catholic Church for the sake of the true church a Thomas Aquinas b Martin Luther c Francis Turretin d Charles Spurgeon 220 Fill in the Blank 15 The primary millennial view during the early church was historical premillennialism 16 During the modern period, postmillennialism arose to rival amillennialism and premillennialism This position presented the view that Christ would return after the millennium At this point, God would come in power, people everywhere would convert to Christ, governments would support the church, and Christianity would flourish in every respect After a period of prosperity, Christ would return 17 As a part of his dispensational premillennial eschatology, William Blackstone petitioned the United States government to support the Jews, since he believed that the Jews must be restored to Palestine He further contributed to the dispensational theology of the movement when he divided history into seven periods or “dispensations.” 18 Tyconius , a follower of Augustine, established amillennialism as the reigning eschatological view Part of his influence in this area came from his Book of Rules When interpreting Revelation 20, he focused on a spiritual millennium corresponding to the church age Initially attracted to premillennialism, he would later become convinced of amillennialism 19 Four views are common in the discussion of the millennium: amillennialism, historic premillennialism, dispensational premillenialism, and postmillennialism 20 The work of Johann Heinrich Alsted and Joseph Mede set the stage for premillennialism in the modern era It could be said that they served to turn Protestant theology away from amillennialism and back to premillennialism 221 Chapter 32 Quiz True/False From its beginning, the church has affirmed that there will be a final judgment of believers but not unbelievers F Athenagoras was one of the church’s first advocates of annihilationism F John Wenham built a case for conditional mortality in which immortality is a state gained by grace through faith in Christ Immortality is only accessible for believers; a man’s status as immortal is contingent on his converting to Christianity T Thomas Aquinas rejected the idea that God’s punishment of wicked is eternal Instead, he believed that punishment must be temporary in order to be consistent with divine justice F Karl Barth argued for a universal salvation that comes as a result of God’s grace through the work of Jesus Christ T John A T Robinson argued for the doctrine of universalism, appealing to the doctrine of human freedom T Frederick Farrar argued that the church’s hope for salvation was broader than the historical church doctrine allowed He believed this to be true because none of the general church councils laid down any doctrine concerning the eternal misery of the wicked T Multiple Choice argued for the doctrine of annihilationism While he acknowledged that the teaching was inconsistent with most of church history, he still believed that the teaching should be understood as a viable and biblically defensible option for Christians a Karl Barth b William G T Shedd c Robert Peterson d John Stott introduced a controversial idea when he suggested that because God’s punishment works to cleanse each soul from evil, God would eventually restore all fallen beings—angels, humans, and even Satan and his demons a Athenagoras b Origen c Justin Martyr d Cyprian 222 10 spoke of the first death as the separation of the soul and the body, and the second death as the uniting of the soul and the body in eternal death In this latter death, people exist always in death—never living, never dead, but always dying Death will be deathless a Origen b John Stott c Augustine d Faustus Socinus 11 believed that divine punishments cannot be ordained by God as reformative nor vengeful or retributive He dismissed the traditional notion of a last judgment and did not allow for a final separation between believers and unbelievers He further dismissed the doctrine of eternal damnation, saying that Jesus’ discussion of an eternal hell was to be interpreted figuratively In the end, he believed that there will one day be a universal restoration of all souls a Friedrich Schleiermacher b Karl Barth c John Stott d William G T Shedd 12 appealed to reason in his argument for “eternal unhappiness for the soul that rejects the supreme essence.” a Augustine b Anselm c Papias d Thomas Aquinas 13 underscored two aspects of eternal life: “privative” blessings, which remove what is weak and evil from the experience of Christians, and “positive” blessings, which enrich the experience of believers He also spoke of two aspects of eternal death: privative and positive Concerning the privative, he believed that eternal death includes the forfeiture of the beatific vision of God, separation from the society of all the good, exclusion from heavenly light, rest, and happiness, entire denial of pity, divine as well as human, and despair of every kind The positive aspect included pains and tortures of the soul a John Stott b John Calvin c Francis Turretin d Quenstedt 223 14 cautioned against taking the biblical description of eternal fire literally He believed rather that the biblical imagery should function to evoke a deep sense of the fury of God’s might bearing down against the wicked a Friedrich Schleiermacher b Martin Luther c Francis Turretin d John Calvin Fill in the Blank 15 16 Conditional immortality was the view that claimed that, whereas Christians receive the gift of immortality from God (who alone possesses it), non-Christians not; thus, their existence ends at death Origen was the earliest church father charged with the heresy of universalism 17 Universalism was the view that maintained that all people will eventually be saved by the love of God in Jesus Christ 18 Jonathan Edwards , known for his sermon “Sinners in the Hands of an Angry God,” affirmed the historical teachings on the doctrines of the final judgment and eternal punishment 19 While he believed that all Christians will enjoy eternal life equally, Quenstedt also affirmed that there will be “accessory rewards”—blessings that accompany eternal life—that believers will experience in varying degrees of blessing 20 Annihilationism was the position that held that non-Christians will experience conscious punishment for a time after they die but eventually will be obliterated 224 Chapter 33 Quiz True/False According to those in the early church, the end of the present age would be preceded by a time of unprecedented peace F Origen believed that the creation would not literally be destroyed but that it would rather be transformed T Tertullian denied the idea that the created order would be totally annihilated before the new heavens and new earth would be established F In general, eschatology was a matter of great significance and great discussion during the Middle Ages F While the church has agreed over the hope that exists for Christians, disagreement exists concerning how this final event will come about T Bruce Demarest denied the physical nature and texture of the new heavens and the new earth F The Reformers had very little to say about eschatology in general T Multiple Choice denied the notion of the total annihilation of the current heavens and earth Instead of the creation being annihilated, those things among which transgression has occurred will be renewed and flourish in an incorruptible state a Tertullian b Irenaeus c Melito of Sardis d Quenstedt believed that God designed to elect and redeem a set number of human beings that would equal the number of fallen angels God did this to restore the universe from the effects of sin In order for the universe to be changed into something better, therefore, the total number of elect humans must be reached before the world could be restored a Anselm b Origen c Karl Barth d Friedrich Schleiermacher 225 10 offered reasons for the divine destruction of the created order: the magnification of the glory and power of God and the restoration of the creation to its original pristine condition a Hollaz b Martin Luther c Friedrich Schleiermacher d John Calvin 11 affirmed that the world would be renewed in the same way that man would be renewed An environment must be fitting for its inhabitants Thus, if man is to be renewed, then the created order must be transformed into an existence that is suitable for the renewed human a Melito of Sardis b Karl Barth c Friedrich Schleiermacher d Thomas Aquinas 12 During the modern era, changed up the discussion and focused on the spiritual realities that are to come He noted that the heavenly state for the Christian would be marked by sinless perfection, impeccability or indefectibility, mental happiness, and the personal presence of the mediator with his people a Millard Erickson b Friedrich Schleiermacher c William G T Shedd d Francis Turretin 13 The Reformed theologian recognized the nonessential nature of the doctrine and urged the allowance for disagreement between the two views Nevertheless, he affirmed the transformative perspective rather than the annihilationist perspective a Martin Luther b John Calvin c Francis Turretin d Quenstedt 14 made a case for the physical nature of the new heavens and the new earth, substantiating his position through the use of Scripture He sought to balance his view by also emphasizing the more important fellowship that will be enjoyed eternally between God and his people a Friedrich Schleiermacher b William G T Shedd c Millard Erickson d Wayne Grudem 226 Fill in the Blank 15 The early church believed in a series of events that would initiate the second coming: Christ’s return, the defeat of Satan, the bodily resurrection of Christians, the thousand year reign of these believers with Christ on earth, the resurrection of the unbelievers after the millennium, the final judgment , and the establishment of the eternal state of heaven and hell 16 For theologian A A Hodge , the divine teleology—God’s purpose for human existence in the world—demanded that the new heavens and new earth would be thoroughly adapted for human existence 17 Randy Alcorn , in his book Heaven, argued that the current created order stands as evidence to support the notion that the new heavens and new earth would be characterized by a physical existence He suggests that physicality is part of God’s design for mankind God created physical human beings to live on a physical earth and even chose to become a man himself on the same earth He argues that God became man in order to redeem both mankind and the earth 18 Friedrich Schleiermacher , with his redefinition of the Christian faith as Godconsciousness, taught that there was no place for an external, physical transformation of the created order into a renewed world Indeed, he believed that any notion of transformation is meaningless 19 Millard Erickson spoke of the perfect environment in which Christians will dwell at their glorification He further spoke of heaven in terms of its physicality, while also addressing the hope of being in the presence of God In fact, he spoke of the spiritual qualities of heaven to the neglect of the physical Indeed, he spoke of heaven being more of a state than an actual place 20 Charles Hodge reaffirmed the traditional teaching on the doctrine and made his case using both Scripture and science From his evidence, Hodge concluded that renovation rather than annihilation was the correct perspective He, however, limited this renovation to the earth, rather than extending it to the entire universe 227 Sample Syllabus INTRODUCTION TO HISTORICAL THEOLOGY: TRACING THE DEVELOPMENT OF EVANGELICAL DOCTRINE COURSE DESCRIPTION A topical-chronological study of the development of evangelical doctrine for the purpose of answering the question, how did evangelicals come to believe what they believe today? Each of the key theological loci covered in systematic theology (the doctrines of Scripture, God, humanity and sin, Jesus Christ and the Holy Spirit, redemption, the church, and the last things) will be considered, with the development of these loci being traced chronologically beginning with the early church, continuing through the medieval period, extending into the Reformation and post-Reformation era, and concluding with the modern scene COURSE GOALS AND OBJECTIVES Students will be able to articulate an answer to the question, how did evangelicals come to believe what they believe today? Students will learn a diachronic method of historical theology that will enable them to research the history of any and all doctrines Students will learn the value of historical theology for the development of doctrine, the determination of orthodoxy and orthopraxis of the church, detecting and correcting heresy, preaching and teaching sound doctrine, discipleship and spiritual formation, etc Students will read (some of the) primary source materials that made pivotal contributions to the development of evangelical theology Students will become more familiar with the leading theologians, biblical scholars, pastors and church leaders from the early church (e.g., Irenaeus, Tertullian), medieval church (e.g., Anselm, Aquinas), Reformation and post-Reformation churches (e.g., Luther, Calvin), and modern churches (e.g., Warfield, Barth) Students will be encouraged to embrace the historical position of the church on the doctrines of the Christian faith wherever and whenever that position has been in accordance with Scripture itself Students will further their research and writing skills 228 TEXTS  Gregg R Allison, Historical Theology: An Introduction to Christian Doctrine (Grand Rapids: Zondervan, 2011)  Additional reading materials (as determined by the instructor) REQUIREMENTS Writing a research paper In consultation with the instructor, students will further exploration of the development of the evangelical doctrines covered in the textbook or will research and write about the development of topics not covered therein The purpose of this paper is: (1) to encourage students to further study in an area of doctrinal interest that is addressed in the course (e.g., the inspiration of Scripture; sanctification) or not covered in course discussion (e.g., spiritual gifts; biblical manhood and womanhood); and (2) to apply the diachronic method of historical theology that is foundational to this course and textbook This paper will be twenty pages, double spaced, 12-point font (Times New Roman or Arial), one-inch margins, footnotes (not included in the page count), and will follow the format of the textbook The seminary offers a manual with guidelines for these papers COURSE CONTENT and READING ASSIGNMENTS Introduction to Historical Theology – Week Section 1: Historical Development of the Doctrine of the Word of God Week    Chapter 2: The Canon of Scripture Chapter 3: The Inspiration of Scripture Chapter 4: The Authority of Scripture Week    Chapter 5: The Inerrancy of Scripture Chapter 6: The Clarity of Scripture Chapter 7: The Sufficiency and Necessity of Scripture 229 Section 2: Historical Development of the Doctrine of God Week    Chapter 8: The Interpretation of Scripture Chapter 9: The Existence and Knowability of God Chapter 10: The Character of God Week    Chapter 11: God in Three Persons: The Trinity Chapter 12: Creation Chapter 13: Providence Section 3: Historical Development of the Doctrines of Humanity and Sin Week    Chapter 14: Angels, Satan, and Demons Chapter 15: The Creation and Nature of Humanity Chapter 16: Sin Section 4: Historical Development of the Doctrines of Jesus Christ and the Holy Spirit Week    Chapter 17: The Person of Jesus Christ Chapter 18: The Atonement Chapter 19: Resurrection and Ascension Section 5: Historical Development of the Doctrine of Redemption Week    Chapter 20: The Holy Spirit Chapter 21: Election and Reprobation Chapter 22: Regeneration, Conversion, and Effective Calling Week    Chapter 23: Justification (Right Legal Standing before God) Chapter 24: Sanctification (Growth in Likeness to Christ) Chapter 25: The Perseverance of the Saints (Remaining a Christian) 230 Research Paper due Section 6: Historical Development of the Doctrine of the Church Week 10   Chapter 26: The Church: Its Nature, Its Marks, and Its Purposes Chapter 27: Church Government Week 11    Chapter 28: Baptism Chapter 29: The Lord’s Supper Chapter 30: Worship Section 7: Historical Development of the Doctrine of the Future Week 12    Chapter 31: Christ’s Return and the Millennium Chapter 32: The Final Judgment and Eternal Punishment Chapter 33: The New Heavens and New Earth 231