The-Christian-Faith-Instructors-Manual-and-Test-Bank

An Instructor’s Guide to The Christian Faith: A Systematic Theology for Pilgrims On the Way Brannon Ellis with a foreword by the author Foreword It is always a surprising pleasure when an editor improves one’s work Brannon Ellis has certainly done this with his Instructor’s Guide to The Christian Faith I had the pleasure of getting to know Brannon as a student and teaching assistant who gave me invaluable input and editing suggestions as I was writing the volume He has gone on to complete a PhD at Aberdeen, where he also taught undergraduate and graduate-level courses in the biblical languages, exegesis, and theology In fact, his own dissertation (on Calvin and the doctrine of the Trinity) will be published soon by Oxford University Press So I was pleased, but not surprised, by the level of this work and I am again in his debt Reading this guide for the first time, I was impressed with how well my central points were summarized—obviously, better than I had done, since I took 1,100 pages to it Those 1,100 pages are still important for the supporting arguments and research However, this Instructor’s Guide will be useful not only for the classroom but also for gaining a basic sense of the structure and pattern of the material I would expect it to be just as helpful for reading as for teaching Of course, The Christian Faith as well as this Instructor’s Guide can only be springboards for further reflection I hold no illusions that I have answered the questions that I have engaged or settled the controversies that I have entered into However, with this guide, The Christian Faith will be a more useful resource for teachers and students of God’s Word Michael Horton Introduction The Chapter Quizzes and Syllabus Resources sections of this Instructor’s Guide are self-explanatory, but I want to offer a few remarks here on the Chapter Summaries and Highlights, which make up the bulk of the guide This guide is neither a summary of every paragraph of The Christian Faith (although it comes close at times), nor an archive of important ideas or particularly quotable statements (although there are many in the book) It is a distillation of Horton’s stance— his key aims and claims and their rationale—in each chapter, for the benefit of those whose task is to explain it to others Because of the length and breadth of The Christian Faith, and to keep this guide as clear and focused as possible for assisting in classroom instruction and discussion, I have retained each chapter’s outline and followed its narrative structure At the same time, I have generally avoided rehearsing such important elements in the book as involved interaction with representative persons or schools of thought or deep scriptural exegesis Such streamlining is necessary for a tool like this to be useful, but it can easily lead to conceptual abstraction or factual overload I have attempted to ward off these dangers by also avoiding extended historical elaboration and nonessential technical discussions, whenever this was possible without failing to convey the flow of Horton’s argument and its meaning faithfully Readers must consult the book itself for thicker descriptions of the background, context, and exegetical moorings of Horton’s stance on any given theme One final note: I not use quotation marks for direct citations from The Christian Faith This guide is a constant mixture of word-for-word quotation, close paraphrase, restatement, and broad summary Instructors may have confidence that adopting the language in this guide for lecture notes or other materials will appropriately embody and express the substance of The Christian Faith Although it is true in all interpretation, it is especially true here that the author’s work and the interpreter’s work are thoroughly intertwined Credit for the rigorous and fruitful theological project presented below belongs entirely to Mike Horton; responsibility for the character of its presentation belongs entirely to me Praise and gratitude for whatever is good in both belongs entirely to the triune God Brannon Ellis Table of Contents Chapter Summaries and Highlights INTRODUCTION: THE DOGMA IS THE DRAMA—A THEOLOGY FOR PILGRIMS ON THE WAY Part 1: Knowing God—The Presuppositions of Theology CHAPTER 1: DISSONANT DRAMAS—PARADIGMS FOR KNOWING GOD AND THE WORLD CHAPTER 2: THE CHARACTER OF THEOLOGY—A THEORETICAL OR A PRACTICAL SCIENCE? 12 CHAPTER 3: THE SOURCE OF THEOLOGY—REVELATION 15 CHAPTER 4: SCRIPTURE AS COVENANT CANON 20 CHAPTER 5: THE BIBLE AND THE CHURCH—FROM SCRIPTURE TO SYSTEM .24 Part 2: God Who Lives CHAPTER 6: GOD—THE INCOMMUNICABLE ATTRIBUTES 28 CHAPTER 7: GOD—THE COMMUNICABLE ATTRIBUTES .32 CHAPTER 8: THE HOLY TRINITY 35 Part 3: God Who Creates CHAPTER 9: THE DECREE—TRINITY AND PREDESTINATION 39 CHAPTER 10: CREATION—GOD’S TIME FOR US .42 CHAPTER 11: PROVIDENCE—GOD’S CARE FOR ALL HE HAS MADE .45 CHAPTER 12: BEING HUMAN .48 CHAPTER 13: THE FALL OF HUMANITY 51 Part 4: God Who Rescues CHAPTER 14: THE PERSON OF CHRIST .55 CHAPTER 15: THE STATE OF HUMILIATION—CHRIST’S THREEFOLD OFFICE .59 CHAPTER 16: THE STATE OF EXALTATION—THE SERVANT WHO IS LORD 62 Part 5: God Who Reigns in Grace CHAPTER 17: CALLED TO BE SAINTS—CHRIST’S PRESENCE IN THE SPIRIT 64 CHAPTER 18: UNION WITH CHRIST 70 CHAPTER 19: FORENSIC ASPECTS OF UNION WITH CHRIST—JUSTIFICATION AND ADOPTION 74 CHAPTER 20: THE WAY FORWARD IN GRACE—SANCTIFICATION AND PERSEVERANCE 77 CHAPTER 21: THE HOPE OF GLORY—“THOSE WHOM HE JUSTIFIED HE ALSO GLORIFIED” (RO 8:30) 82 CHAPTER 22: THE KINGDOM OF GRACE AND THE NEW COVENANT CHURCH 84 CHAPTER 23: WORD AND SACRAMENT—THE MEANS OF GRACE 87 CHAPTER 24: BAPTISM AND THE LORD’S SUPPER 94 CHAPTER 25: THE ATTRIBUTES OF THE CHURCH—UNITY , CATHOLICITY, AND HOLINESS 99 CHAPTER 26: APOSTOLICITY—A FELLOWSHIP OF RECEIVERS AND DELIVERERS… 103 Part 6: God Who Reigns in Glory CHAPTER 27: A DWELLING PLACE 106 CHAPTER 28: THE RETURN OF CHRIST AND THE LAST JUDGMENT 109 CHAPTER 29: THE LAST BATTLE AND LIFE EVERLASTING 114 Chapter Quizzes 118 Suggested Essay Questions .149 Syllabus Resources 160 Chapter Summaries and Highlights INTRODUCTION THE DOGMA IS THE DRAMA: A THEOLOGY FOR PILGRIMS ON THE WAY Key Points • Theology draws together, and operates within, the interrelated foci of the biblical drama, its doctrine, our doxology, and discipleship • “Systematic” theology works closely with its sister disciplines to integrate particular biblical and theological topics into a whole while allowing the whole to be determined by its parts • While the shape and content of theology are constrained by its object of study—the triune God and his ways as revealed in Scripture—theology is always to be pursued by and for the church and its mission, in light of the wisdom of those who have gone before us Key Terms Metanarrative—A story that pretends it is not one, claiming to be “beyond” (meta) even those grand overarching stories that seek to explain all of reality and human existence Postmodernity—A term with a variety of meanings; in many ways it is both a reaction to modern thought and the culmination of it Protestant scholasticism (Protestant orthodoxy; post-Reformation dogmatics)—The era after the Reformation during which the Reformers’ biblical and theological insights were refined, which also produced the evangelical confessions, catechisms, liturgies, and church orders Systematic theology—An organized and detailed summary of important topics in theology and their interrelations Summary I Why Theology? Drama, Doctrine, Doxology, and Discipleship Although words like “theology” and “doctrine” evoke negative images of intellectual pride and divisiveness for many, the goal of good theology is to humble us before the triune God of majesty and grace, drawing us closer to him and one another As the knowledge of God revealed in the saving work of Christ, theology is a central concern of every believer The discipline of theology brings together the following four interrelated “coordinates” to map its nature and goals A Drama: The Greatest Story Ever Told Our answers to life’s most important questions may be thought of as doctrines that arise from and make sense of a particular story—a drama—that we explicitly or implicitly embrace Christians answer life’s questions by confessing and recounting the Bible’s story of the history of redemption Modern people often imagine that their deepest beliefs are not really beliefs but simply recognition of reality But there are no uninterpreted facts; even Christianity does not claim to possess ultimate truth above and apart from all particular stories (a “metanarrative” in the proper sense) On the other hand, postmodern people tend to lose any conviction that our lives belong to a larger plot at all Christianity is a grand story, one that interprets all other stories because our Lord is Lord of all Indeed, the Christian faith is the counterdrama to all (meta)narratives of this world, whether old or new Since God is the author of reality, it is his interpretation we must pursue B Doctrine: The Grammar of Faith As Christian doctrine (which means “teaching”) arises out of the Bible’s dramatic plot, it in turn defines and refines our understanding of the drama Doctrine summarizes God’s own testimony to what he has done, including his description of his mighty acts Doctrine is every believer’s concern because it constitutes the grammar of the Christian faith and life, teaching the vocabulary and rules of speech that God himself gives us in Scripture so that we may think and speak of him and his ways truthfully C Doxology: Saying “Amen!” Understanding doctrine in the context of God’s dramatic narrative, we find ourselves in wonder at his grace in Christ and are led by the Spirit into doxology (praise) Apart from knowledge of the drama and the doctrine, doxology is unfocused; at the same time, doxology orients us to an appropriately worshipful approach to the Bible’s story and humility in our doctrinal claims Sound doctrine fuels worship, not strife D Discipleship: The Way of Christ in the World According to the New Testament, disciples are called primarily to be witnesses— pointing away from themselves to Jesus as the Word made flesh for our salvation As we are transformed by the Spirit through Scripture into grateful captives of praise to God, we are remade in Christ’s image as characters in his drama rather than ours Learning God’s Word—and its doctrine—is a nonnegotiable responsibility of our new citizenship Doctrine severed from practice is dead; practice severed from doctrine is merely another form of self-improvement E Putting It All Together: God’s New Role for Us in His Play Theology’s movement between drama, doctrine, doxology, and discipleship is mutual and reciprocal, not always proceeding in a straight line from drama to discipleship Periods of reformation for both individuals and the church often arise from rediscovering the sweeping pattern from biblical drama to doctrine to doxology to discipleship All this happens in and through the regular gathering of God’s people—the “casting call” that transfers us from death to life through preaching and sacrament Theology is always done by the church and for the church as an integral part of our commission from the risen Lord II Why Systematic Theology? Every discipline or field of study attempts to integrate particulars into a whole while allowing the whole to be determined by its parts To dismiss the importance of a systematic account of the faith is to imply that the Bible is not a canon, the divinely authorized speaking of the Father in his Son by the inspiration of the Spirit Failing to affirm Scripture’s own organizing patterns leaves us in the position of attempting to force the parts to fit our own The practice of systematic theology does not entail an attempt to plumb the depths of God’s inner being; on the contrary, the more we learn about God and his ways, the more we bow before the incomprehensible mystery of the one who has given himself to be known in Christ Systematic theology works closely with related disciples in drawing together the drama, doctrine, doxology, and discipleship described above Systematic theology is rooted in faithful biblical interpretation (Old and New Testament studies), read in light of the wisdom gained from those who have gone before us (church history and historical theology), looking to the application of the teachings of God’s Word to the church’s ministry (practical theology, ethics, and apologetics) Perhaps the closest subdiscipline to systematic theology is biblical theology It is like a topographical map sensitive to the redemptive-historical contours of Scripture, compared to systematic theology’s street map focusing on the major thematic interconnections throughout Scripture and their implications for contemporary faith and life III Back to the Sources! Like any field of knowledge, the shape and content of theology are constrained by its object of study—the triune God and his ways as revealed in Scripture “Ad fontes!” (“Back to the sources!”) was the cry of Renaissance humanism, returning to the study of history and historical documents in their original languages and contexts The Reformation’s return to the text of Scripture in Hebrew and Greek reflected this concern, and since God creates and sustains his people by his Word, it is not surprising that the church experienced reformation and renewal at that time Although there is nothing wrong with belonging to various theological schools—and it is salutary to acknowledge personal perspectives and convictions—there is properly speaking no such thing as a “Reformed faith” or “Baptist faith.” There is one faith, the Christian faith flowing from the fountain of Scripture witnessed to throughout the ages; this volume explores the one faith as summarized in the confessions of Reformed Christianity, particularly in dialogue with the theological resources of the postReformation era of Protestant scholasticism Part Knowing God: The Presuppositions of Theology (See also “Comparative Chart for Part 1,” The Christian Faith, p 219) CHAPTER DISSONANT DRAMAS: PARADIGMS FOR KNOWING GOD AND THE WORLD Key Points • The triune God is the object of theological inquiry, knowable by us because he has given himself to be known • There are three basic paradigms for understanding reality (ontology) and the relationship between God and the world: “overcoming estrangement,” “the stranger we never meet,” and “meeting a stranger.” • Epistemology follows ontology While overcoming estrangement tends to rationalism (univocity), and the stranger we never meet tends to skepticism (equivocity), meeting a stranger recognizes both God’s distinction from and priority over creation and his free covenantal relation to creation (analogy) Key Terms Analogical—The epistemological view that creaturely knowledge is a “copy” of God’s own, so that we know things truly because of God’s trustworthiness, but never precisely as God knows it Archetypal knowledge—God’s own proper knowledge, identical with his being Atheism—God does not exist Deism—God created the world but does not intervene supernaturally within it Ectypal knowledge—Knowledge appropriate to creatures, as a “copy” of God’s own (cf analogical) Epistemology—The study of how we come to know what may be known Equivocal—The epistemological view that creaturely knowledge cannot grasp God truly Ontology—The study of the nature of reality and existence Panentheism—“All within God.” This view holds that God (or the divine principle) transcends the world, yet God and the world exist in mutual dependence Pantheism—“All is divine.” The view that the totality of reality is God Univocal—The epistemological view that our knowledge must in some sense be identical with God’s own knowledge in order to be true Summary Theology is “the study of God.” The triune God is the proper object of theological inquiry, and this God truly is knowable because he has revealed himself to us I Dissonant Dramas: The Nature of Reality The broadest horizon for theology (and all human knowledge) is the question of ontology: What is reality? Nothing is more basic to the stories that inform us than the God-world relation There are three ontological shapes or overarching narratives in which this relation may be cast: (1) “overcoming estrangement,” (2) “the stranger we never meet,” and (3) “meeting a stranger.” A Pantheism and Panentheism: Overcoming Estrangement This first grand narrative—represented in various respects by, for example, Platonism, Gnosticism, mysticism, and process theologies—tends to erase the infinitequalitative distinction between God and creatures Although taking its apparent point of departure from a strong dualism between God and the world, this paradigm ends in folding the diversity of creation into the unity of God, in either a pantheistic (“all is God”) or panentheistic (“all in God”) fashion Rather than God entering into the world he has made, the world emanates from God’s being; the more spiritual realities, such as the soul or the mind, reflect divinity more thoroughly By placing on the same ontological plane God and what is “divine” within us, such stories of overcoming estrangement ultimately find fulfillment in conflating the difference between us and God —“redemption” in this sense—by means of inner self-actualization B Atheism and Deism: The Stranger We Never Meet At the other end of the spectrum from pantheism and panentheism is deism (God created the world but is not actively involved in it) and atheism (God does not exist) We cannot ascend to God because he is far removed from relations with his creatures, or else God is merely a pious projection of our desires and fears The key shared assumption for both is that being is univocal (there is only one kind of reality, under which all may be subsumed) Pantheistic approaches assume the spiritual world is real and the physical world is an illusion, while atheistic approaches argue the opposite Neither paradigm allows for a personal God who transcends creaturely reality and governs his creatures yet freely enters into relationship with us As such, both paradigms seek in their different ways to uphold the autonomy of the human self II A Covenantal Account of “Meeting a Stranger” Although meeting a stranger is the most appropriate paradigm of those mentioned above for describing the relationship between Creator and creature, biblical ontology does not fit into any a priori paradigm—Scripture generates its own ontology CHAPTER If predestination is an expression of God’s nature, can his decrees be considered truly free rather than necessary? What is the difference between God’s permission and his positive determination? Is this distinction warranted by Scripture? What is the goal of our knowledge of predestination from Scripture? What is the difference between supralapsarianism and infralapsarianism, and does it matter? CHAPTER 10 What we mean by “creation ex nihilo”? How does this differ from rival views? 164 Define the significance of a Trinitarian understanding of creation Explain the recurring biblical emphasis on God’s speech as the medium of creation Why is this important? Evaluate the occasionalist perspective, especially in light of the concept of “continual creation.” CHAPTER 11 Evaluate some of the principal challenges in our contemporary culture to the doctrine of providence What is concursus? How does this idea help us to distinguish between direct and indirect causation in God’s providential agency? And how does this relate to the occasionalist debate? Define the distinction between God’s revealed action and hidden action in providence What is common grace, and how is it distinguished from special (or saving) grace? What does God’s common grace accomplish? CHAPTER 12 What makes us human—distinct from the rest of creation? Identify and evaluate the different models of anthropology (i.e., the human constitution) How is the “image of God” a commission as well as a gift? What is the role of angels in the history of redemption? CHAPTER 13 165 What is the covenantal context of human solidarity in Adam? Define and evaluate the doctrine of original sin Is it a biblical doctrine, or is it merely an abstract theory imposed on the Scriptures? Has the image of God been entirely lost in the fall? How does Israel recapitulate Adam’s trial and its outcome? CHAPTER 14 Can we affirm a doctrine of adoption in biblical Christology without embracing the heresy of Adoptionism? Explain the various quests for the historical Jesus, including their shared presuppositions and their different conclusions What is meant by the “communication of attributes,” and how is it interpreted differently by various traditions? Identify and evaluate some of the different trajectories in modern christological reflection CHAPTER 15 How does Christ fulfill the office of Prophet, especially in terms of his relationship to Moses and Elijah in the Gospels? Explain Christ’s office of Priest in redemptive-historical perspective How does he fulfill this office in his life, even prior to his crucifixion? What is the difference between Christ’s “active” and “passive” obedience? What is the extent of Christ’s atonement, and how does this relate to its nature? 166 CHAPTER 16 In what sense was Christ exalted even at the cross? What is the relationship between the resurrection and Christ’s royal office? What is the connection between the ascension and the new creation, whose consummation we are awaiting? What is the character of Christ’s present reign, especially in relation to the past (old covenant theocracy) and the future (consummation)? CHAPTER 17 Trace the person and work of the Spirit from creation to consummation Do we tend to identify the Spirit’s work too narrowly with the individual experience of conversion and sanctification? What is the significance of Pentecost in the history of redemption, especially in relation to the ascension of Christ? How does the Spirit communicate Christ’s heavenly ministry to us here and now? Are we regenerated (born again) because we believe, or we believe because we have been regenerated? What is conversion in the New Testament, and how does it differ from regeneration (or effectual calling)? How would you distinguish the nature of conversion itself from its fruits? CHAPTER 18 What is meant by “mystical union”? What is the difference between a more Platonic understanding of “union with God” and the New Testament teaching of union in Christ in terms of koinonia? What are the effects of this union with Christ? 167 Are there any conditions in the covenant of grace, especially in its New Testament administration, and if so, what are they? How conditions function differently in a covenant of works than in a covenant of grace? CHAPTER 19 Do the Scriptures treat justification as a legal declaration or as a process of growth in grace? Identify the basis of justification and the instrument of justification What does “imputation” mean, and how does it relate to justification? Why is the doctrine of justification a perennially difficult one to confess, preach, and believe, even for Christians? Conversely, why is it so important and relevant? Is it just one doctrine among many, or is it central to our faith and life? How does the doctrine of adoption relate to union with Christ and justification? How does it reflect especially the simultaneously legal and relational aspects of this union? CHAPTER 20 Explain and evaluate the difference between definitive sanctification and progressive sanctification Is this distinction scriptural, and is it valuable? What are mortification and vivification, and are these done mainly by imitating Christ? What is the role (if any) of God’s law in the Christian life? What is meant by “the perseverance of the saints”? Compare and contrast this with the concept of eternal security CHAPTER 21 What is the relationship between justification, sanctification, and glorification? 168 Compare and contrast Reformed treatments of glorification with the Eastern orthodox teaching of theōsis,or divinization What is the connection between glorification and the resurrection of the dead at the end of the age? Compare and contrast this understanding of glorification with the concept of the beatific vision CHAPTER 22 What is the difference between the cultural mandate and the Great Commission? Define some of the biblical images for the church, especially considering the ways in which they seem to indicate a covenantal framework How should we interpret “the bride of Christ” image? Summarize some of the main principles of Roman Catholic, Orthodox, Lutheran, Reformed, and Free Church ecclesiologies What they have in common, and what distinguishes each from the others? CHAPTER 23 What is meant by the term “sacramental Word”? How does this help to supplement the teaching function of the Scriptures? What constitutes a sacrament? How many are there? Include in your definition old covenant as well as new covenant ordinances What role sacraments play in Scripture with respect to the making of a covenant? Explain specific examples Is prayer a means of grace or the chief exercise of Christian thankfulness? Evaluate the strengths and weaknesses of different answers in the light of specific passages 169 CHAPTER 24 Explain the relationship between circumcision and baptism What is accomplished through baptism? How is the Lord’s Supper a ratification of the new covenant? Name some relevant passages, comparing and contrasting the Sinai covenant and the new covenant administration of the Abrahamic promise In the light of specific passages in Scripture, how would you understand the relationship between the sign and the reality signified in the sacraments? 170 CHAPTER 25 Explain the importance of eschatology, covenant, and pneumatology for our ecclesiology What is the source of unity and catholicity according to the Scriptures? What is the difference between the invisible church and the visible church? How are they related? How the churches relate to the one church in New Testament teaching? CHAPTER 26 Looking at Romans 10, explain the connection that Paul makes between the message of the gospel and the method of its delivery Does this teach us something about the relationship between the marks of the church and its mission? What constitutes the church’s identity as “apostolic”? Identify and evaluate the principle answers to that question in various traditions What is the “regulative principle”? Is the distinction between elements and circumstances biblical? Is it useful, especially in debates over the church’s life in its ministry, worship, and outreach? Is the visible organization of the church—particularly its offices—indifferent (i.e., left up to the judgment of each body in its own time and place), or is it established in the New Testament? Which passages would you appeal to in order to defend a particular kind of government? Is a particular form of government essential to the very existence of the church? CHAPTER 27 How does the historical economy of Christ’s descent, ascent, and return in the flesh reorient our hope away from the pagan idea of the eternal state as disembodied existence? 171 Is the Roman Catholic concept of purgatory capable of being harmonized with the gospel? Why or why not? Is “death” natural”? What is the Christian’s ultimate hope for the future? CHAPTER 28 What are the different positions on the millennium? Explain the evolution of these views in history and contemporary options Do historical circumstances sometimes play a role in the popularity of one view over the others? Explain Revelation 20 in the light of Jesus’ teaching on the kingdom in the Gospels How should we understand the place of Israel in the last days? Does Scripture teach that there will be a literal Antichrist? What about a secret rapture of believers? CHAPTER 29 Explore the theme of “holy war” from Genesis to Revelation Does the New Testament also teach the theme of holy war? How is it different from the holy wars of the Old Testament? What are the different views concerning eternal punishment? Which you think is most biblical? Describe the biblical promise of shalom How was Israel’s theocracy a type of this condition? How will the consummation transcend it? Is this final peace something that we can bring about? How does this hope transform our lives today? 172 Syllabus Resources READING SCHEDULES The following reading schedules are for classes going through The Christian Faith in its entirety in a semester-long course The schedules are arranged according to the average college semester of fifteen weeks, meeting either three (Schedule 1) or two (Schedule 2) times per week The daily readings are given as a page range below; they always begin and end with chapter breaks or major section breaks (I, II, etc.), unless otherwise noted Reading Schedule 15 week syllabus, days per week Week / Day TCF Reading Schedule Week / Day Introduction: 13–32 Week / Day Chapter 1: 35–47 Week / Day Chapter 1: 47–79 Week / Day Chapter 2: 80–104 Week / Day Chapter 2: 104–12; Chapter 3: 113–35 Week / Day Chapter 3: 135–50 Week / Day Chapter 4: 151–73 Week / Day Chapter 4: 173–84; Chapter 5: 186–205 Week / Day Chapter 5: 205–18 Week / Day Chapter 6: 223–42 (until subsection D) 173 Week / Day TCF Reading Schedule Week / Day Chapter 6: 242–58; Chapter 7: 259–65 Week / Day Chapter 7: 265–72 Week / Day Chapter 8: 273–99 Week / Day Chapter 8: 299–306; Chapter 9: 309–13 Week / Day Chapter 9: 313–23 Week / Day Chapter 10: 324–44 Week / Day Chapter 10: 344–48; Chapter 11: 350–55 Week / Day Chapter 11: 355–72 Week / Day Chapter 12: 373–406 Week / Day Chapter 12: 406–7; Chapter 13: 408–14 Week / Day Chapter 13: 414–42 Week / Day Chapter 14: 446–67 Week / Day Chapter 14: 468–82; Chapter 15: 483–92 (until subsection B) Week / Day Chapter 15: 492–520 Week / Day Chapter 16: 521–35 Week / Day Chapter 16: 535–47; Chapter 17: 551–56 (until subsection C) 174 Week / Day TCF Reading Schedule Week / Day Chapter 17: 556–86 Week 10 / Day Chapter 18: 587–605 Week 10 / Day Chapter 18: 605–19; Chapter 19: 620–30 (until subsection B) Week 10 / Day Chapter 19: 630–46 Week 11 / Day Chapter 20: 648–62 Week 11 / Day Chapter 20: 662–86 Week 11 / Day Chapter 21: 688–710 Week 12 / Day Chapter 22: 711–37 Week 12 / Day Chapter 22: 737–50; Chapter 23: 751–63 Week 12 / Day Chapter 23: 763–87 Week 13 / Day Chapter 24: 788–823 (until subsection C) Week 13 / Day Chapter 24: 824–27; Chapter 25: 828–42 Week 13 / Day Chapter 25: 842–70 Week 14 / Day Chapter 26: 872–92 (until subsection C) Week 14 / Day Chapter 26: 892–902 Week 14 / Day Chapter 27: 906–17 Week 15 / Day Chapter 28: 919–45 175 Week / Day TCF Reading Schedule Week 15 / Day Chapter 28: 945–56; Chapter 29: 957–69 Week 15 / Day Chapter 29: 969–90 Reading Schedule 15 week syllabus, days per week Week / Day TCF Reading Week / Day Introduction: 13–32 Week / Day Chapter 1: 35–79 Week / Day Chapter 2: 80–112 Week / Day Chapter 3: 113–50 Week / Day Chapter 4: 151–84 Week / Day Chapter 5: 186–218 Week / Day Chapter 6: 223–58 Week / Day Chapter 7: 259–72 Week / Day Chapter 8: 273–306 Week / Day Chapter 9: 309–23 Week / Day Chapter 10: 324–48 Week / Day Chapter 11: 350–72 Week / Day Chapter 12: 373–407 176 Week / Day TCF Reading Week / Day Chapter 13: 408–42 Week / Day Chapter 14: 446–82 Week / Day Chapter 15: 483–520 Week / Day Chapter 16: 521–47 Week / Day Chapter 17: 551–86 Week 10 / Day Chapter 18: 587–619 Week 10 / Day Chapter 19: 620–46 Week 11 / Day Chapter 20: 648–86 Week 11 / Day Chapter 21: 688–710 Week 12 / Day Chapter 22: 711–50 Week 12 / Day Chapter 23: 751–87 Week 13 / Day Chapter 24: 788–827 Week 13 / Day Chapter 25: 828–70 Week 14 / Day Chapter 26: 872–902 Week 14 / Day Chapter 27: 906–17 Week 15 / Day Chapter 28: 919–56 Week 15 / Day Chapter 29: 957–90 177 SUPPLEMENTAL READING RESOURCES The Christian Faith contains a select bibliography for further reading (“Recommended Resources: An Annotated Bibliography,” pp 1049–52), categorized by theme and by accessibility level: beginner, intermediate, or advanced 178