THEOLOGY Outline: Click on a topic below to go to that topic.missionstraining.org/Downloads/THmodule.pdf · The doctrine of soteriology and all related topics covered. Election and

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THEOLOGY

Outline: Click on a topic below to go to that topic.

I. II. III. IV. V. VI. VII. VIII. IX. X. XI. XII.

Theology Defined Objectives Links to Helpful Websites Canon of Scripture Inspiration of Scripture Creeds God the Trinity A. Father B. Son C. Holy Spirit Angels A. Holy Angels B. Fallen Angels Man A. Creation B. The Fall of Man C. Sin D. Salvation 1. Saved by Grace Through Faith 2. Repentance 3. Atonement a. Propitiation b. Priesthood of the Believer 4. Law and Grace 5. Justification 6. Regeneration, Sanctification, and Glorification Assurance of Salvation Election and related Topics A. Election B. Free Will C. Predestination D. Foreknowledge E. One Theological Position Last Things A. Unholy Trinity B. Tribulation C. Rapture D. Judgment Seat of Christ E. Battle of Armageddon

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XIII. XIV. XV. XVI. XVII. XVIII. XIX.

F. Second Advent G. Millennium. 1. Premillennial View 2. Postmillennial View 3. Amillennial View H. Final Rebellion I. Great White Throne Judgment J. New Heaven and New Earth Kingdom of God Church Covenants Evil Prayer Bibliography Exam

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THEOLOGY

I. Theology Defined

Theology is “the study of God and the relations between God and the universe.”1 Christian Theology is this same study from a Christian perspective. Christian Theology examines the doctrines developed by the Christian Church.

1 Webster’s New World Dictionary, College Edition, s.v. “theology.”

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THEOLOGY

II. Objectives

At the completion of this module, you should understand the following:

� How and approximately when the Canon of Scripture was developed. � How the three branches of the Christian Church view the Apocrypha. � When the Septuagint was completed, and the importance of this in relation to Old Testament

prophecy. � Some tests for including a Book in the New Testament Canon. � The central theme of the Bible. � The organization and primary emphases of the Apostles Creed and the Nicene Creed. � Monotheism and how to define the Trinity. � Attributes of the Father, Son, and Holy Spirit. � Where in Scripture to find the lists of spiritual gifts. � The attributes and purpose of angels. � The nature and work of Satan and his demons. � The Biblical account of the creation of man. � The fall of man, and the resulting curse. � God’s redemptive plan for the world. � The nature of sin and its effects. � The doctrine of soteriology and all related topics covered. � Election and related topics. � The topics included under the doctrine of last things. � The Kingdom of God. � The Church, and Who Started the Church. � Three different views held by the church concerning the elements used in communion. Be able

to explain “symbolic commemoration.” � Eight Biblical Covenants. � The problem of evil. � How to pray.

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THEOLOGY

III. Links to Helpful Websites

For an online dictionary of theology, see:

http://www.carm.org/dictionary.htm

To quickly look up Scripture references:

http://www.biblegateway.com/passage/

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THEOLOGY

IV. Canon of Scripture

The word canon comes from a Latin word meaning “measuring line or rule.”2 The Canon of Scripture refers to those Books accepted by the Church as being inspired by God. A Book that is a part of the canon is said to be canonical. The Eastern Orthodox Church, the Roman Catholic Church, and Protestant Churches all consider the books of the Bible accepted in the Jewish canon to be divinely inspired. Following the destruction of Jerusalem by the Romans in A.D. 70, a group of Jewish scholars gathered at Jabneh or Jamnia, a village about thirty miles west of Jerusalem, and from about A.D. 90 to A.D. 100, finalized the Jewish

Canon.3 The Christian Church divides the twenty-four Books of the Jewish canon into thirty-nine Books. In addition to these thirty-nine Books accepted by the three branches of the Christian Church, the Eastern Orthodox Church and Roman Catholic Church considers some additional Books to be inspired. These additional Books are called Apocryphal (from a Greek word meaning hidden or secretive). The Apocrypha is not accepted in the Jewish canon. The Eastern Orthodox Church considers all fourteen of the Apocryphal Books found in the Septuagint to be inspired. The Septuagint is the version of the Old Testament that was translated from Hebrew to Greek during the third century

BC.4 The Roman Catholic Church accepts eleven Books of the Apocrypha, but considers them to be

“deuterocanonical,” or of secondary importance to the thirty-nine Books.5 The Protestant churches may consider the Apocrypha to be useful for historical purposes, but the Protestants do not believe that God inspired the Apocrypha. In A.D. 367 Athanasius (ca. A.D. 296–373), Bishop of Alexandria, Egypt, sent a letter at Easter presenting the list of twenty-seven New Testament Books used widely in the church today. The same canon was approved in the west by a papal declaration in A.D. 405. In North Africa, this canon was endorsed at the Synods of Hippo (A.D. 393) and Carthage (A.D. 397). But a council of the entire church never approved the canon. While the Eastern Orthodox, Roman Catholic, and Protestant

Churches all agree on the New Testament canon, the Ethiopian Church has a different canon.6

It is important to know when Scripture was completed. Although the Jewish Canon (Old Testament) was not in place until the close of the first century A.D., the Old Testament was completed prior to its translation in the third century B.C. from Hebrew to the Greek Septuagint. So the Old Testament prophecies of Christ certainly were written centuries prior to the incarnation of Christ. These Messianic prophecies were not written after Jesus lived on earth. The Books in the New Testament Canon were completed during the first century A.D. If they had been written hundreds of years later, some people would claim that they contain legends or errors. But they were written at a time when many people were alive who had seen Jesus—the greatest man who ever lived. No doubt these witnesses had vivid memories of the Messiah who spoke with great wisdom, healed all sorts of illnesses, and even raised the dead. These witnesses would have disputed the New Testament Books, if the Books had been false. In fact, the Church has rejected many false books that claim to be Scriptural. Such false books were written between 200 B.C. and 600 A.D. and are called The Pseudepigrapha (which means “the false writings”).

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In the first century, some people in the church were using the New Testament Books. But it was not until the fourth century that these Books were canonized by most of the Christian Church. Consider some tests used by the Church for determining whether or not to include a Book in the New Testament Canon.

i. Did an Apostle write it or did someone associated with an Apostle write it?

ii. Is it Orthodox? Does it agree with the traditional teaching of Scripture?

iii. Is it applicable universally? Does it apply to the whole church or merely to some small group?

iv. Does it have the power to renew and sustain Christians?

For more discussion of these issues, see the section entitled “How Did We Get the Bible” at the following website:

http://www.letusreason.org/Apolo22.htm

The main branches of the Christian Church acknowledge that after the completion of the Old and New Testaments, no new Scripture has been given from God. Multiplied millions of Christians, guided by the Holy Spirit, agree on this. Since that time, however, some religious groups have formed, claiming to be Christian, but presenting a non-orthodox gospel. These religious groups claim to have new Scriptures that take precedence over the teaching of the Old and New Testaments. Consider what the Bible says about such new doctrine:

18) I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. ( 19) And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book. (Rev. 22:18,19 NIV) See also 2 John 7-10.

2Webster’s New World Dictionary, College Edition, s.v. “canon.”

3 For more on this subject, see this web page. http://airspirit3.freehomepage.com/chap31.html

4Webster’s New World Dictionary, College Edition, s.v. “apocrypha.”

5Ibid.

6 For more information on the formation of the New Testament Canon, see the following web

site: http://www.ntgateway.com/canon.htm

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THEOLOGY

V. Inspiration of Scripture

We accept the thirty-nine Books of the Old Testament and the twenty-seven Books of the New Testament as the only infallible and authoritative Word of God. These are the “core” Books accepted by the Eastern Orthodox, Roman Catholic, and Protestant Churches. Such Scripture is the final standard for judging faith and practice and all religious tradition. Consider what the Bible says about itself:

“The grass withers and the flowers fall, but the word of our God stands forever” (Isaiah 40:8 NIV).

Over forty men were inspired by the Holy Spirit to write the Bible. These men were not writing like machines, not writing apart from their personalities. Instead, they wrote in their own styles. God inspired men to record his word throughout the centuries.

“20Above all, you must understand that no prophecy of Scripture came about by the prophet's own interpretation. 21For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20,21 NIV). See also 2 Timothy 3:16,17.

Though the Bible was written over a long period of time by various men, the Books of the Bible agree on one theme: There is one God who rules the universe, and the one way to salvation is through Jesus Christ. See Deuteronomy 6:4 and John 14:6. Scripture is shown to be valid because the prophecies of the Bible are being fulfilled. See Deuteronomy 18:18-22; John 6:14. Also see the training module on this website entitled “Messianic Prophecy.” God said that he gave prophecy so that people could not claim that some idol has divine power. See Isaiah 48:3,5. Scripture is also shown to be valid because it accomplishes its purpose. See Isaiah 55:10,11. These claims for the validity of Scripture were given through some of the greatest prophets in the Old Testament: Moses and Isaiah. If we want to understand the truth of Scripture, we receive the Holy Spirit. See 1 Corinthians 2:9-13. We receive the Holy Spirit when we believe in Christ. See John 7:37-39. The Holy Spirit indwells us and guides us to the truth.

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THEOLOGY

VI. Creeds

Although Scripture is the standard for judging religious faith and practice, Creeds are also useful in instructing people in the faith. Creeds have generally been developed to counter challenges to the theology held by the Church. Consider two early creeds accepted widely in the Church. The Apostles Creed, used in Catholic and Protestant Churches (but not in the Eastern Orthodox Church), evolved from the Confessions of particular churches by the end of the second century. Notice the emphasis on the Trinity.

"I believe in God the Father Almighty, Maker of heaven and earth; and in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell (Hades); the third day he rose again from the dead, he ascended into heaven, and sitteth at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the Holy Catholic Church; the communion of saints, the forgiveness of sins; the resurrection of the body; and the life everlasting.

Amen."7

The Apostles Creed proclaims the humanity of Christ, countering the false claims of the heretical groups (Gnostics, Marcionites, and later Manicheans). See 1 John 4:1-3. The Creed holds that Christ descended into Hades, the place where both the righteous and the unrighteous go after physical death. The term “Catholic Church” refers to the “universal Church.” In opposition to the Gnostics, who claimed to have knowledge that others in the church did not possess, this Creed proclaims that the Gospel is for the universal church. For more information see the website below. Click on “ancient,” then click on “notes under Apostles Creed”

http://www.creeds.net/

Like the Apostles Creed, the Nicene Creed emphasizes the Trinity. It dates to the Second Ecumenical Council, held at Constantinople, A.D. 381. The Nicene Creed is a revision and expansion of an earlier Creed—The Creed of Nicaea, which was developed by a Church Council held in Nice in Bithynia, A.D. 325. The whole Christian Church, with the Eastern Orthodox Church rejecting the filioque clause (see below), accepts the Nicene Creed.

"I believe in one God, Maker of heaven and earth, and all things visible and invisible; and in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds; God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who, for us men and for our salvation, came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried; and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead; whose kingdom shall have no end. And I believe in the Holy Ghost, the Lord the Giver of life, who proceedeth from the Father [and the Son] (filioque), who with the Father and the Son together is worshipped and glorified; who spake by the prophets. And I believe in one Catholic and Apostolic Church; I acknowledge one baptism for the remission of sins; and I look for the resurrection of the

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dead and the life of the world to come."8

The Nicene Creed was written by the Church to combat the heretical position of Arius, an elder in Alexandria, Egypt. Arius taught that the Father created the Son. In opposition to Arianism, the Church taught the Son existed eternally with the Father. In the Apostles Creed, the Church emphasized that the Son was fully human, and in the Nicene Creed, the Church emphasized that the Son is also fully God. Even today, there are heretics who deny either the humanity or deity of Jesus Christ. When examining the position of cults (those who claim to be Christian, but who deny essential Christian doctrine), it is important to determine their teaching regarding the deity and humanity of Jesus Christ.When in dialogue with members of cults, carefully define your understanding of the person of Jesus Christ, and have them do the same. The Nicene Creed holds that Christ was “begotten by his Father before all worlds.” In other words, he existed before Creation. Therefore he is outside the realm of time, as we understand time. Christ was “begotten, not made.” The Greek word “monogenes” (pronounced “mo-nog-en-ace”), translated as “begotten” in English, can mean either begotten as a child from a parent, or it can mean of a particular kind or family. God made human beings, but he begat his only Son. Through faith, a person can become an adopted son of God, but he can never become the only begotten Son of God. A man is a creature, but Christ is the Creator. Christ is “one-of-a-kind” or the “unique” Son of God. This reasoning harmonizes with Scriptural teaching that Jesus is God. See John 1:1-3,14; 14:8-10. The Nicene Creed says that Jesus will come again to “to judge both the quick and the dead.” The word “quick” refers to those who will be alive at the time Jesus returns. “The words shown in brackets, "and the Son," are a Western addition to the Creed as it was originally agreed on by a Council representing the whole Church, East and West. These words correspond to the Latin word FILIOQUE (FILI = Son, -O = from, -QUE = and; pronounced with accent on the O), and

the controversy about them is accordingly known as the Filioque controversy.”9 The Western Church added the “filioque” clause in A.D. 569. The filioque clause says that the Holy Spirit proceeds from the Father and the Son, and not just from the Father. The Eastern Orthodox Church rejected the words “and the Son” and consequently split from the Western Church in A.D. 1054. For additional information on the Nicene Creed, see: http://www.creeds.net Click on “ancient,” then click on “Further Notes on the Nicene Creed” Also see the following web page:

http://www.bible-researcher.com/confessions.html

7 See the web page: http://www.bible-researcher.com/confessions.html

8 See the web page: http://www.bible-researcher.com/confessions.html

9James E. Kiefer. Source: CHRISTIA File Archives. See http://www.creeds.net Click on “ancient,” then click on “Further Notes on the Nicene Creed”

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THEOLOGY

VII. God the Trinity

Before studying the Trinity, let us consider various concepts of God. Theism is the belief in one or more gods. Classical theism is the belief in one infinite God, which is distinguished from the cosmos; and this God created, sustains and guides the cosmos. In classical theism, God is both transcendent (removed from the universe) and immanent (present in the universe). Classical theism includes Christianity, Judaism, and Islam. Deism holds that God created the cosmos, but God does not continue to guide it. In deism, God is transcendent, but not immanent. Pantheism is the idea that God is the universe. In pantheism, God is immanent, but not transcendent. Polytheism is the belief in more than one god. Monotheism is the belief in one god. Classical theism is monotheistic. The Trinity is the Christian belief in one God, known in three persons—God the Father, God the Son, and God the Holy Spirit. All three persons of the Trinity were in existence prior to the creation of the universe. The first verse of the Bible says that God created the heavens and the earth. The Hebrew word “Elohim” is the name of God in this verse, and it is a plural noun meaning “three or more,” suggesting the three persons of the Trinity. See Genesis 1:1. Genesis 1:26 again presents God as a plural noun (Elohim), but Genesis 1:27 presents God both as a plural noun (Elohim) and as a singular pronoun (his/he).

26 Then God said, "Let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground. 27 So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:26,27 NIV).

The Bible clearly teaches that there is only one God.

Hear, O Israel: The LORD our God, the LORD is one (Deut. 6:4 NIV).

When the word LORD is in all caps in Bibles written in English, it refers to the name of God (transliterated from the Hebrew as YHWH--“Yahweh” or JHVH--“Jehovah”). In Deuteronomy 6:4, the word “God” is from the Hebrew word “Elohim” (plural form of God), but Elohim is used in this verse to mean the one supreme God. Notice that the definite article “the” precedes “LORD,” indicating one God. Deuteronomy 6:4 proclaims that the one God is Jehovah. The Bible teaches that the Heavenly Father is God. See Matthew 6:9. The Bible reveals that Jesus is God. See Colossians 2:9. And the Bible shows that the Holy Spirit is God. See Acts 5:3,4. The Father is God, the Son is God, and the Holy Spirit is God, but there is only one God. So the one God is known in three persons. To help in understanding the Trinity, consider some analogies. Genesis 1:27 says “God created man in his own image.” So one analogy is that a man has a body, soul (mind), and spirit—one man known in three ways. Just as one God is known in three persons, one man is known in three ways. Another analogy is that water, ice, and steam all are of the same substance (two parts hydrogen and one part oxygen), but they are known in three ways—liquid, solid, and vapor. The Old Testament suggests the Trinity. See Isaiah 48:12,13,16. Verses 12 and 13 present the Creator (Jesus) as the speaker; and verse 16 refers to the Sovereign Lord (Father) and the Spirit (Holy Spirit).

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The Trinity is revealed more clearly in the New Testament. See Luke 1:35 (birth of Jesus); see Matthew 3:16-17 (baptism of Jesus); and see Matthew 28:18-20 (Great Commission). While the New Testament presents three persons as having the power of God, it says that there is only one God. See Mark 12:29. The word “Trinity” is not found in the Bible. But Scripture reveals the Trinity, and Christian statements of faith from the second century forward present the Trinity.

A. Father.

God the Father is the eternally existing God. When Moses asked God to reveal his name, God said that he is “I Am” (from a Hebrew word meaning “to exist”). See Exodus 3:14. Jesus referred to God as “Father.” See the Lord’s Prayer: Matthew 6:9ff. God is both transcendent and immanent. God is transcendent—he is superior to the universe. Through His Son, He created the universe (see Gen. 1:1, Col. 1:15,16), and the Holy Spirit was active in the Creation process (see Gen. 1:2). He is all-powerful (omnipotent). See Psalm 33:6-11. God is all-knowing (omniscient). See Job 37:14-16. The Lord never changes (immutable). See Malachi 3:6. God is light. See 1 John 1:5. God is a Spirit. See John 4:24. God is immanent —he is present throughout the universe (omnipresent). He is here with us. See Acts 17:24-27. Since God is a Spirit, he cannot be seen. But God has revealed himself through theophanies. A theophany is a visible appearance of God. Examples of this include God appearing as a pillar of cloud and a pillar of fire (Exodus 13:21), and as a burning bush (Exodus 3:4). God is personal—not merely a force. God’s personality is shown by the fact that he loves (1 John 4:8) and hates (Proverbs 6:16-19).

B. Son.

Jesus Christ is the only begotten Son of God (John 3:16). The name “Jesus” is the Greek form of the Hebrew “Joshua,” meaning “Jehovah—saved.” So the name Jesus infers that He is the Savior. “Christ” means “the Anointed One,” from the Hebrew “Messiah.” (Daniel 9:25,26). In Old Testament times, prophets, priests, and kings were anointed with oil when they were appointed to office. Jesus is the Prophet that God promised would come (Deut. 18:18; see Luke 13:33; John 6:14). A prophet proclaims the word of God. Jesus is our Priest (see Hebrews 7:21). As our priest, Jesus intercedes between God the Father and mankind. He is the advocate for believers. Priests in the Old Testament offered sacrifices to reconcile sinners with God. Jesus came as the one perfect sacrifice to reconcile us with the Lord. Priests blessed the people, and Jesus blesses us—he offers us eternal life. Jesus will come again to judge the world ( see Matthew 25:31-33), and he will reign as King ( see Revelation 11:15). In the First Advent (or first coming of Christ), Jesus introduced the Kingdom of Heaven ( see Matthew 4:17). In the Second Advent, Jesus will reign as King in the Kingdom of God ( see Rev. 12:10; 19:16). Before the creation of the universe, Jesus existed with the Father. So it is not surprising that Jesus was active during Old Testament times. In the Old Testament Jesus is called “the



angel of the Lord” (see Genesis 22:8,11,12,15,16) or “the angel of his presence” (see Isaiah 63:9). When the definite article appears before “angel,” that Scriptural passage probably refers to Jesus. Jesus created the cosmos (see Col. 1:15,16). Messianic Prophecy foretold of Christ’s incarnation (his appearing in bodily form on earth). Old Testament types of Christ prefigured his life on earth. The training module on Messianic Prophecy shows that such an extensive body of fulfilled prophecy and types is unique to the Christian faith. Prophecy and types reveal the truth of Scripture and point the way to the Savior. Jesus became incarnate—visible in bodily form—so that we can know what God is like (see John 1:14,18; 14:9). Jesus came to seek and save the lost (see Luke 19:10). Christ saved or redeemed sinners by offering himself as a sacrifice (see Hebrews 10:10). Redemption is a theme in Scripture (see Leviticus 25:47-53). In the Book of Ruth, Boaz redeemed Ruth (see Ruth 4:9-10). Boaz was a type of Christ, our Redeemer. Christ offered himself as a ransom to redeem or free people from the bondage of sin (see Col. 1:13,14). The first man—Adam—sinned, and all humanity inherited the tendency to sin. God told Adam that if he disobeyed, he would die. Adam disobeyed and died. God does not lie. Every person sins, and every person dies. No one has anything to offer God to prevent death. But God loves people so he gave his only Son as a ransom to purchase life for those who believe in Jesus. Jesus always obeyed the Father, so he had something to offer the Father as payment for the sin of humanity. Jesus offered a sinless life (see 2 Corinthians 5:21). Since Jesus did not sin, he was not obligated to die. But Jesus—the second Adam—voluntarily died as a substitute for sinful humanity. Through the first Adam came death, and through Christ came life (see 1 Corinthians 15:22). In the incarnation, Jesus was both God and man ( see Colossians 2:9; Philippians 2:5-8). Jesus was God in flesh, and he performed miracles that showed he had the power of God ( see John 20:30,31). Jesus was human, so he experienced temptation ( see Matthew 4:1), hunger ( see Matthew 4:2), thirst ( see John 19:28), and death ( see John 19:33). Jesus was the Son of God (see Luke 1:32) and the Son of a woman. Jesus was born of the Virgin Mary and was conceived by the Holy Spirit (see Luke 1:34,35). Old Testament prophecy foretells the virgin birth (see Isaiah 7:14). Old Testament prophecy points to the death of Jesus by crucifixion and to his resurrection (see Psalm 22:1-18; Isaiah 53). When David wrote the prophetic words in Psalm 22 describing the crucifixion of Jesus, the Hebrew people did not practice crucifixion. Crucifixion came later as a cruel Roman practice. God put the prophetic words in the mind of David. On the cross, Jesus willingly “gave up his spirit” in death (see Matthew 27:50). Jesus was placed in a tomb, and on the third day, he arose from the grave (see Matthew 27:57--Matthew 28:10). Jesus arose in the body (see Matthew 28:6). The resurrection of Christ is the key truth in the Gospel (see 1 Corinthians 15:14). If Christ did not arise, there is no point in preaching. But if Christ arose, it is essential that we spread the Good News. We know that Christ arose, so we are compelled to share this message with the world, so that some will arise from the grave to live with Christ. After the resurrection, Christ appeared to the apostles over a period of forty days (see Acts 1:1-3). He then ascended to heaven (see Acts 1:9), where he is glorified with the Father (see Acts 7:55). He is our intercessor or mediator between the Holy Father and sinful man, so



we pray to God the Father in the name of Jesus (John 14:13,14).

C: Holy Spirit.

The Holy Spirit is the third person of the Trinity. The Holy Spirit has a personality so we use the personal pronoun “he” when referring to the Holy Spirit. He is not merely a force, so we do not refer to the Holy Spirit as “it.” The Holy Spirit thinks and guides (see Acts 15:28), and grieves (see Ephesians 4:30). The Holy Spirit is God, so he is omnipotent (see Genesis 1:2), and omnipresent (see Psalm 139:7-10). The Holy Spirit participated in the creation of life (see Genesis 1:26,27; Psalm 104:24,30). From the time of the Feast of Pentecost described in Acts 2, the Holy Spirit has indwelled believers. Prior to that time, he came upon people and left them at will (see Numbers 11:17,25,26; Proverbs 1:23) . When Jesus died as the perfect sacrifice, he gave life to all those who believe in God—those who lived in the past, those living in the present, and those who will live in the future. The Holy Spirit regenerates or gives new life to man’s spirit. Apart from the Holy Spirit, believers are spiritually dead. Those who do not have the Holy Spirit do not have eternal life (see John 3:5-6). The Holy Spirit gives power to believers so they can serve Christ (Acts 1:4,8). After his resurrection, Jesus told his disciples to wait for the promise of the Father (the promised Holy Spirit). So the disciples gathered together in Jerusalem, and waited. On the Day of Pentecost, the Holy Spirit came upon them--they were baptized in the Holy Spirit (see Acts 1:5; 2:4). As evidence of this miracle, the believers began to speak in tongues. Jews from various parts of the world were at Jerusalem for the Feast of Pentecost. As the believers spoke in tongues, the Jews understood them in their various languages. So the Pentecostal tongues were intelligible by all those listening. In contrast, the tongues spoken later by the Corinthian Church were not intelligible to everyone, but only to those with the spiritual gift of interpretation of tongues (see 1 Corinthians 14:27,28). The Church was formed when the disciples received the Holy Spirit (Acts 2:1-4). From this point on, believers formed the body of Christ--having the communion of the Spirit (see Ephesians 1:22,23; 1 Corinthians 12:13; 2 Corinthians 13:14). From that time onward, believers have experienced fellowship with one another by the power of the indwelling Holy Spirit. By the power of the Holy Spirit, believers now have the ability to build the Kingdom of God—to evangelize (Acts 1:8). Believers have power to remain faithful to God. Christians want to do what is right, and the Holy Spirit gives Christians the power to do what is right. Consider an example of the change that the Holy Spirit brings. Prior to receiving the Holy Spirit, three times the Apostle Peter denied knowing Christ (see Matthew 26:69-75). After receiving the Holy Spirit, Peter preached boldly, and immediately about 3,000 people received Christ (Acts 2:14-41). Prior to receiving the Holy Spirit, Peter was ineffective due to fear of crucifixion. After receiving the Holy Spirit, Peter risked his life to spread the Gospel (see Acts 4:8,13,18-20) . In the same way, if we are to be effective in serving Christ, we must do so in the power of the Holy Spirit. The Holy Spirit inspired prophets to write Scripture (see 2 Peter 1:21). Today, he inspires preachers to proclaim the Gospel.



The Holy Spirit helps Christians in various ways. He comforts us (see John 14:16-18). He guides us to do what is morally right (see Galatians 5:16-18). He gives us words to defend our faith in Christ (see Mark 13:11). He convicts us of our sin, Christ’s righteousness, and of God’s judgment (see John 16:7-11). So we are led by the Holy Spirit to receive Christ, and then we are continually led to refrain from sin. The Holy Spirit helps Christians to mature and produce spiritual fruit such as love and joy (see Galatians 5:22,23). When we believe in Christ, we receive the Holy Spirit, and the Holy Spirit gives us one or more gifts. Spiritual gifts are not the same as spiritual fruit . Spiritual gifts are listed in Romans 12:3-9, 1 Corinthians 12:4-11,27-31, and Ephesians 4:11-16. The Holy Spirit is symbolized by a dove (see Luke 3:22), by oil like that used in anointing priests (see Exodus 29:21; 1 John 2:20), and by fire (see Acts 2:3). When we believe in Christ and receive the Holy Spirit, we have a guarantee of eternal life.

13And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, 14who is a deposit guaranteeing our inheritance until the redemption of those who are God's possession—to the praise of his glory. (Ephesians 1:13,14 NIV)

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THEOLOGY

VIII. Angels

The word “angel” means, “messenger”. Originally, all angels were with God in heaven, but later the angel Lucifer rebelled against God, so he and those angels that followed Lucifer were cast out from heaven. Angels are created beings (see Psalm 148:1-5; Colossians 1:16,17). Psalm 148:2 refers to angels and heavenly hosts, and Psalm 148:5 indicates that such angels and heavenly hosts were created. Colossians 1:16 says that Christ created all things in heaven. The Bible always refers to angels in the masculine gender, but no sex is ascribed to angels. Angels are immortal beings, do not marry, and apparently do not reproduce (see Luke 20:35-36). They are innumerable (Hebrews 12:22). Angels are spirits, but have become visible at times (see John 20:12). Michael, the Chief Angel or Archangel (Jude 1:9), appeared to Daniel (see Daniel 10:18-20). The angel Gabriel appeared to Zachariah (see Luke 1:11,19).

A. Holy Angels.

Those angels that do not follow Lucifer are holy angels. The holy angels are now above man in power (see Psalm 8:4-5). But in the coming Kingdom of God, man will judge angels (see 1 Cor. 6:3). In his incarnation, Christ was made a little lower than angels (see Hebrew 2:9). At his resurrection, Christ was restored to glory, so he is above angels in power (see Hebrews 1:4-14). We are not to worship angels; rather we worship only God. One of the functions of angels is to worship God (Rev. 5:11-13). God sends angels to communicate with people (for example, see Luke 1:11-13). Angels are ministering spirits who care for the saints from infancy until death (see Hebrews 1:14; Matthew 18:10; Psalm 91:11). Angels observe what happens on earth, and rejoice when a person receives eternal life (see 1 Cor. 4:9; Luke 15:10). Angels will accompany Christ when he returns to earth (see Matt. 25:31).

B. Fallen Angels.

Lucifer, the chief angel who sinned and fell from the grace of God, is known by various names. He is known as Satan—“adversary” (1 Chron. 21:1), the Devil—“slanderer,” the Dragon (Rev. 12:9), the Serpent (Gen. 3:13), and a Murderer and the Father of Lies (John 8:44). God is superior to Satan, but he allows Satan to rule this world until the return of Christ. So Satan is called the god of this world (see 2 Cor. 4:4), and the prince of this world (see John 12:31). Satan deceives people, even transforming himself into an angel of light (see 2 Cor. 11:14). The Bible describes Satan by showing him as the power behind evil world rulers. Satan was the power behind the King of Tyre, described in Ezekiel 28:11-19. The King of Tyre is described, but also Satan is described (see Ezekiel 28:12,15,17). Satan was full of wisdom and perfect in beauty until he became wicked. Satan also was the power behind other world

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rulers. His pride—wanting to be superior to God--led to his downfall (see Isaiah 14:12-15). At one point, Jesus revealed that Satan was working through even the Apostle Peter (see Matt. 16:23). Satan tempts us to follow the ways of the world rather than the ways of God. Like Satan, who through pride disobeyed God, we too are led away by our pride.

“For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:16, King James Version).

Demons (Luke 10:17) are those fallen angels who follow Satan. Some demons are in chains awaiting judgment (2 Peter 2:4) and other demons work together with Satan to promote evil in the world (see Ephesians 6:12). Demons are called by various names such as “unclean spirits” (Mark 1:23-27 King James Version), “evil spirits” (Luke 7:21 KJV), “seducing spirits” (1 Tim. 4:1 KJV), or “foul spirits” (Mark 9:25 KJV). They can posses the bodies of individuals ( see Mark 5:1-9). One who is possessed may appear to be insane, and he may have superhuman physical power (Acts 19:16). Demon possession may cause physical maladies ( see Matt. 9:32). Demons may speak through the mouths of those possessed ( see Mark 5:7,8). Demons lead people to sin (John 8:44). Demons may give special powers such as the power to foretell the future—the spirit of divination (see Acts 16:16). Christians should beware of those who practice demonic activity such as witchcraft (Gal. 5:20); sorcery (Acts 8:9-11); and consulting with the spirits of the dead (see Deut. 18:9-12). Satan and his angels were judged by the sacrifice of Christ and his resurrection (see John 12:31,32). But Satan is still promoting evil in the world. In the end, Satan and his angels will be thrown into the lake of fire (see Rev. 20:10; 2 Peter 2:4; Jude 6). Christians can avoid succumbing to Satan and his angels. The demons are afraid of God (see James 2:19). Christians can rely upon the power of the indwelling Holy Spirit to protect them from Satan (see 1 John 4:4). When encountering demonic activity, they can pray in the name of Jesus (see John 14:14).

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THEOLOGY

IX. Man

Man is a created being. The Bible does not teach that man evolved from the species. Rather, God created each animal “according to its kind” (see Genesis 1:24). The theory of evolution holds that one species evolved into another until animals evolved to become man. If this were so, there should be an abundance of “intermediate” fossils between each species showing the progression from one species to another. But there is no abundance of intermediate fossils linking the species. Man was created in the image of God (see Genesis 1:26,27). Man has similarities to some animals, but he is also different from animals. The Bible does not say that animals were created in the image of God. Rather, man bears the image of God.

A. Creation.

The account of man’s creation is given in Genesis 1:26,27. Man was created as male and female. Man--the supreme creature on earth--was given power to rule over all other creatures. More details of the creation of man are given in Genesis 2:7,21-23. Genesis 2:7 explains that man was created from the dust of the ground. The Hebrew word for “man” is “adam,” and the same word is used to name the first man. Also, the Hebrew word for “ground” is “Adamah,” which sounds like “adam.” The first man was created from the dust of the ground, and God breathed into his nostrils the breath of life. Then God caused the man to fall into a deep sleep and he created the first woman--Eve--from the man’s rib. Stringfellow writes that man was created with a three-fold nature—body, soul, and spirit ( See 1 Thess. 5:23; Hebrews 4:12). So man is created in the image of God—who is a Trinity. Man’s body with the five senses of sight, smell, hearing, taste, and touch gives him world-consciousness. Man’s soul (or mind)--his reasoning ability, emotion, memory, affection, and conscience—is very similar to the meaning of “heart” as used in Scripture. His soul is his self-consciousness. Man’s spirit differentiates him from other creatures. His spirit is his God-

consciousness.10 Man is aware of God. Man prays to God. But what other creature prays? Who can say that animals have any awareness of God? The meaning of “soul” and “spirit” are closely related. Scripture points to the similarity of these concepts, saying that the word of God can divide even soul and spirit ( see Hebrews 4:12). God created a garden in Eden, and put Adam there to work it and care for it (Gen. 2:8,15). Prior to sin entering the world, work was not described as a burden. Work gave man a purpose—a sense of accomplishment.

B. The Fall of Man

God allowed Adam to eat from any tree in Eden except from the tree of the knowledge of good and evil. He warned that eating of that tree would result in Adam’s death (Gen. 2:15-17). Satan, in the form of a serpent, tempted Eve to eat this forbidden fruit, and she gave the fruit to Adam, who also ate it (see Gen.3:1-6). Satan tempted Eve by appealing to the lust of the flesh—the fruit looked “good for food,” the lust of the eyes—the fruit looked

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“pleasing to the eye,” and to the pride of life—the fruit appeared “desirable for gaining wisdom” (Gen. 3:6 NIV). Temptation is the same for all generations.

“For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:16, King James Version).

Because Adam and Eve sinned, God said that there is a curse on man and on the earth. A woman’s pain in childbearing is increased, and her husband rules over her (see Gen. 3:16). The ground is cursed, so that it produces thorns and thistles, and a man now works under troublesome conditions (see Gen. 3:17-19). By disobeying God, man lost his innocence—learning the difference between good and evil (see Gen. 3:22). Man became self-conscious and experienced guilt (see Gen. 3:7,11,21). So God prohibited man from living eternally in this state of sin—he prohibited man from eating of the tree of life (see Gen. 3:24). Because of sin, the first man died. As a result of sin entering the world through Adam and Eve, all people inherit the tendency to sin. Through faith in Christ, people may be forgiven of sin and receive eternal life (see 1 Cor. 15:21,22). The victory of Christ over Satan is prophesied in Genesis 3:15. Because the serpent (Satan) tempted Eve, God cursed the serpent, and said that the offspring of the woman would crush the serpent’s head. With this one exception, the genealogy of the Hebrews is recorded through males (the offspring of men). But there is one case in which there was a mother but no human father of a child—Jesus was born of a virgin. So Genesis 3:15 shows that at the time of man’s fall from sin, God had a plan for redeeming mankind. Jesus in his death on the cross won the victory over Satan. He will return to crush the serpent’s head. God also prophesied in Genesis 3:15 that the serpent would bruise Christ’s heel. Satan bruised the heel of Christ by making it necessary that Christ die in order for people to live. Christ’s death on the cross was a temporary bruise, but Satan’s spiritual death is eternal.

C. Sin

The Greek word translated as “sin” means “to miss the mark.”11 When we sin, we miss the mark or fall short of the standard set by God. Sin originated in Satan (Isaiah 14:12-14), and entered the world through Adam and Eve. All people are sinners (see Romans 3:23). People do not like to admit that they are sinners. This is a primary reason that many people reject Christianity. If they accept Christ, they must turn away from sin. They don’t want to stop sinning. So they invent all sorts of reasons to deny the truth of Christianity. Sin results in spiritual blindness (see John 9:39), a hardened conscience (see Ephesians 4:19), broken communication with God (see Proverbs 15:29), heartache and problems in the world, bondage and death (see Romans 6:20-23), and eternal separation from God (see Luke 12:15). Confession of sin is necessary both for salvation (see Romans 10:9,10) and for daily fellowship—the daily walk with Christ (see John 13:6-10). For more information on sin, see “sin” in the theological dictionary on the following website:




D. Salvation

The doctrine of salvation is also known as soteriology . Christ came to earth to save people from the penalty of sin. People are like lost sheep, and Christ is the Good Shepherd who calls them back to the security of life with him.

“For the Son of Man came to seek and to save what was lost" (Luke 19:10 NIV).

1. Saved by Grace Through Faith

We saved when we are born of the Spirit (see John 3:5-7). Apart from faith in Christ, we are spiritually dead. When we believe in Jesus, we receive the Holy Spirit, which regenerates our spirit. So through faith, we are spiritually born again. John 3:5 says that in order to enter the kingdom of God, one must be born of the Spirit and of water. Ryrie summarizes various interpretations of the meaning of “water” in John 3:5. If this means water baptism, it seems to contradict other Scripture (John 3:16; Ephesians 2:8,9). This is discussed in more detail in the module “Pastoral Ministry” under the topic of baptism. Possible meanings of “water” in John 3:5 include:

1. One’s physical birth (compare with John 3:6—“flesh gives birth to flesh, but the Sprit gives birth to spirit” (NIV).

2. The word of God (see Ephesians 5:26; John 15:3).

3. Repentance as signified in the baptism by John the Baptist

4. Water is a synonym for the Holy Spirit, so John 3:5 may be translated “by water,

even the Spirit.”12 See Titus 3:4,5.

In summary, we don’t believe that water baptism is required for salvation. Although the meaning of the word “water” in John 3:5 is not certain, it is clear from other Scripture that faith in Christ is all that is necessary for salvation (for example, see John 3:16). Scripture teaches that we baptize disciples in water. Baptism in Biblical accounts was by immersion. So we also baptize by immersion. If a candidate for baptism is a child, the child should be old enough to understand his commitment to follow Christ. Soon after the believer’s profession of faith in Christ, the believer should be baptized. Salvation is by the grace of God (see Titus 3:4,5). Grace means “unmerited favor.” So salvation is a free gift. We cannot earn salvation, because we are by nature sinners. All our efforts fall short of the perfect life that God wants for us. Only by faith in Christ, the Mediator between God and man, do we receive salvation. We are saved in order to do good works. So we are saved by grace through faith, in order to do good works:

8For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— 9not by works, so that no one can boast. 10For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. (Ephesians 2:8-10 NIV).



Salvation is through faith. Saving faith involves a change of heart—a commitment to trust and follow Christ. See “Assurance of Eternal Life” in the module “Call to Missions.” If we are saved, we want to do good works and we will do good works (see James 2:14-24). Faith is placing our hope in God and in his promises. Our faith is evidence of the change that the Holy Spirit makes in our lives (see Hebrew 11:1). For a synopsis of heros of the faith, see Hebrews 11. Even prior to the incarnation of Christ, people came to God through faith. They believed in the unseen God. God sent prophets to teach the people how to be forgiven of sin. Faith is a gift from God, so we should pray for God to increase our faith (see Romans 12:3). Material riches tend to diminish our faith. Rich people tend to trust in wealth rather than trusting in God. God has chosen those who are poor in the eyes of the world to be rich in faith (see James 2:5). Often, the poorest people respond more readily to the Gospel. So those of us who are poor can consider ourselves blessed if our poverty moves us to be rich in faith. When we believe in Christ and receive him as our Lord, we are adopted as sons of God or children of God (see John 1:11,12). Stringfellow writes that such adoption is greater than legal adoption. When parents legally adopt a child, they assume responsibility for the care of the child, but they cannot give the child their genetic qualities. But when God adopts

us, we are made new by the power of the Holy Spirit.13 So after salvation, we are not the same. Notice that we become adopted sons of God, but we are not equal to the unique or only begotten Son of God. Christ is always superior to us.

2. Repentance

Closely related to faith is the doctrine of repentance (see Acts 20:21). To repent means to change one’s mind—to reconsider. It means to turn from sin and follow Christ (see Acts 3:19). When we experience true heart-felt faith in Christ, we change from following the ways of Satan to following the ways of Christ.

3. Atonement

Soteriology includes the doctrine of atonement. In Christian theology, atonement refers to the reconciliation of the broken fellowship between God and man. This

reconciliation was accomplished through the life and death of Jesus.14 We can remember this concept of atonement by breaking the word into parts: “at one ment.” We are made “at one” with God when we trust in the sacrifice of Christ. Under the Old Covenant of Law (Old Testament), the Hebrews sacrificed animals to “atone” for their sins or “cover” their sins (see Lev. 16). Such sacrifices did not take away sins, but only prefigured the one perfect sacrifice to come—Jesus Christ—the Lamb of God, who takes away the sin of the world (see John 1:29). Under the Old Covenant of Law, once each year, on the Day of Atonement, the High Priest sacrificed animals to cover the sins of the Israelites. Christ, our High Priest, made permanent atonement for our sins (see Hebrews 10:12). Christ did not merely cover our sins; he removed them. So Christ is the mediator of the New Covenant of Grace (New Testament). See Hebrews 8:6-13.



a. Propitiation

Propitiation means to satisfy God by providing an appropriate sacrifice. So atonement means “reconciliation” and propitiation means “satisfaction.” In order to satisfy God without compromising his justice, the Israelite high priest sprinkled the blood of animals on the mercy seat (the top of the Ark of the Covenant) on the Day of Atonement. The mercy seat was the place where God met with the high priest. Christ, the ultimate sacrifice, is the propitiation for our sins (see 1 John 4:10 KJV).

b. Priesthood of the Believer

Under the Old Covenant of Law, only the high priest could enter the presence of God, in the Most Holy place of the Temple. And the high priest could do so only once per year—on the Day of Atonement. When Christ died on the cross, the veil in the Temple separating the Holy Place from the Most Holy Place was torn in two from the top to the bottom (see Matt. 27:50,51). The tearing of the veil symbolized that believers are now like priests, having access directly to God. So we hold to the doctrine of the priesthood of the believer. Jesus is our High Priest in heaven, so we do not need a priest on earth to pray for us. We can come boldly before the throne of God’s grace (see Hebrews 10:19-22 KJV).

4. Law and Grace

The New Covenant of Grace brings forgiveness, whereas the Old Covenant of Law brought condemnation. So why did God give the Old Covenant? The Law was given to show us that we can’t obey God perfectly so we need a Savior (see Galatians 3:24). Now that the New Covenant has replaced the Old Covenant, does this mean that we should ignore all of the Law? Certainly not. The Old Covenant contained ceremonial law, civil law, and moral law. The ceremonial law with its system of animal sacrifices has been replaced by the one sacrifice of Christ. The civil law—governing rules of the Hebrew society--does not apply to our societies today. We might derive useful principles from the civil law, but the laws themselves are not applicable today. An example of the civil law is given in Leviticus 19:27. The moral law is to be obeyed today. God gave moral laws such as “do not murder,” do not commit adultery, and “do not steal.” By the grace of God, we can be forgiven when we break such laws, but we should still strive to obey them.

5. Justification

Soteriology includes the doctrine of justification. Justification means that through faith in Christ, sinners are considered to be righteous. The instant one believes in Christ, he is justified. Sinners are justified through faith in Christ, not by works. We can remember this concept “justified” by comparing this word with the phrase “just if I’d.” “Through faith in Christ, it is “just if I’d” never sinned. Or through faith in Christ, it is “just as if I’d never sinned.” Even though we sin, we are justified by the blood sacrifice of Christ. So God accepts that sacrifice and considers us to be righteous. See Romans 3:23,24.

6. Regeneration, Sanctification, and Glorification



Salvation includes three phases: regeneration, sanctification, and glorification. Regeneration means to be spiritually born again (see John 1:12,13; 3:3). When a person places their faith in Christ, that person becomes a newborn spiritual baby. Immediately that person receives the Holy Spirit and has the guarantee of eternal life ( see Luke 23:42,43; Romans 10:9,10; Ephesians 4:30). A physical baby spends 9 months in the womb, and then is born. It may also take some preparation for most people to be spiritually born. A person may hear the Gospel and ponder this Good News in his heart. At some point, he places his trust in Christ, and immediately he is born anew. He is not merely reformed; he is a new creation (see 2 Cor.

5:17).15

When a person is regenerated or born again, that person also is sanctified. Sanctify means

“to make holy.”16 This doctrine is closely related to the doctrine of justification. God justifies or declares a person to be holy. Justification is something that God has already done for the believer. Sanctification is what God continues to do throughout a believer’s life. God sanctifies or makes a person holy—he sets them apart for righteous service. So a sanctified person is set apart to serve God. As one learns God’s word and serves God, he matures in the faith. Therefore, sanctification is a life-long process. A Christian is to become more faithful and more loving throughout life (see 1 Thess. 3:12, 13). Although believers won’t achieve perfection in this life, perfection is the goal (see Matt. 5:48). God is the one who sanctifies, but the believer must obey God in order to grow in faith (see John 17:17-19; Phil. 2:12,13). After we are saved, we are called to become Christ-like. We are to grow in our knowledge of Scripture (Hebrews 5:12-14). And we should obey the moral law given throughout the Old and New Testaments. The Christian life always involves a struggle to turn away from sin (see Romans 7:15-25). But we Christians can rejoice in knowing that we are free from condemnation (see Romans 8:1-3). The process of sanctification is completed when a believer is glorified—going to be with the Lord and later receiving a new body. So glorification occurs after one’s earthly life (see 1 Cor. 15:52). In this life, we are never completely sinless. So God sanctifies us—making us holy and forgiving our sin. In the life to come, we will be without sin.

10 Alan B. Stringfellow, Through The Bible in One Year, Vol. 3 Great Truths of the Bible, 95.

11 Strong’s, G. 264.

12 Charles Caldwell Ryrie, The Ryrie Study Bible (Chicago: Moody Press, 1978), note to John 3:5.

13Alan Stringfellow, Through the Bible In One Year . Vol. 3. Great Truths of the Bible. 191.

14 Van A. Harvey,. A Handbook of Theological Terms, (New York: Macmillan Publishing Co., Inc., 1964), “atonement,” 33.

15 Alan Stringfellow, Through the Bible In One Year . Vol. 3. Great Truths of the Bible. , 124-126

16 Strong’s Concordance, s.v. Greek “sanctify.”



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THEOLOGY

X. Assurance of Salvation

Assurance of salvation is important for believers to live a secure, joyful life. Sometimes such assurance is described as the security of the believer. We believe that Christians do not lose their salvation. When we trust in Christ, we receive the Holy Spirit, which guarantees eternal life (see Eph. 4:30). God’s power keeps us from falling away (see 1 Peter 1:3-5). Jesus promised that no one can snatch us away from him (see John 10:28). The Bible teaches that we can know we are saved (see 1 John 5:13). Some Christians hold that we can choose to turn away from Christ and lose our salvation. They argue that no one can snatch us out of Christ’s hand, but we can choose to walk out of his hand. They cite Scripture such as Hebrews 6:4-6 as showing that we may lose our salvation. Ryrie writes that Hebrews 6:4-6 has been understood in the following ways:

1. People can lose their salvation. If this is true, they cannot be saved again.

2. This passage in Hebrews 6:4-6 refers to people who only profess faith, but have not been saved. So they are only falling away from the knowledge of truth, not that they have committed to follow Christ. Notice that Hebrews 6:9 seems to indicate that Paul doesn’t expect the true Christians to fall away.

3. The Scripture admonishes Christians on to maturity. It is impossible to fall from salvation. These verses are similar to speaking to a group of students in this way: “It is impossible for a student, once enrolled in this course, if he turns the clock back [which cannot be done],

to start the course over. Therefore, let all students go on to deeper knowledge.”17

We maintain fellowship with Christians who believe that one can fall from salvation. They are our brothers and sisters in Christ. Perhaps they are right and we are wrong. It is important for us to recognize what is essential and what is not essential for salvation. Romans 10:9,10 teaches that if we confess with our mouths that Jesus is Lord and believe in our hearts that God will raise us from the dead, we will be saved. So if people hold to essentials such as these verses, they are our Christian brothers and sisters. God knows that we will disagree on some theological issues, but as long as we are in agreement on the essentials, we should have fellowship. In this way, we can be a witness to the world (see John 17:20,21). We think that the Bible gives sufficient assurance for believers to be confident in their salvation. If we are truly seeking to follow God, we can have peace and assurance of eternal life.

The fruit of righteousness will be peace; the effect of righteousness will be quietness and confidence forever (Isaiah 32:17) .

If we are not seeking to follow God, we have a warning—we may not have true faith, so we may not be saved. To summarize, we have assurance and warning. For more information regarding assurance of salvation, see “Assurance of Eternal Life” in the training module, “The Call to Missions.”

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17 Ryrie, Ryrie Study Bible, Note to Hebrews 6:4-6.

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THEOLOGY

XI. Election and Related Topics

Four concepts have been debated down through the centuries: election, free will, foreknowledge of God, and predestination. I will present each concept and then present one theological position that draws from all four concepts.

A. Election

Election is the doctrine that God chooses certain people to be saved. According to the Old Testament, God chose the offspring of Abraham—through his son Isaac and grandson Jacob ( Israel)—to be his people (see Gen. 12:2,3). God chooses individuals and he chose a nation as his people. God chose individuals such as Abraham to be his people (see Gen. 12:1). He chose the nation of Israel to be a nation of priests who would witness to Gentiles (Exodus 19:6). When did God choose his people? According to the New Testament, before he created the world, God chose people to be saved (see Ephesians 1:4-12). The Bible teaches that God chooses some to be saved. The ones he chooses are the elect. But theologians debate whether or not man has any choice in whether or not to respond to God’s call to salvation. Some theologians have taken the position that God chose the elect, and man has no free will in this matter. The theologian most noted today for this position is John Calvin (1509-64), a French Protestant. Five points of Calvinism were formulated as a response to Arminian theology. Arminianism emphasizes the free will of man to accept or reject salvation. The five points of Calvinism are summarized by the acronym TULIP. T Total Depravity U Unconditional Election L Limited Atonement I Irresistible Grace P Perseverance of the Saints For an explanation of these five points, see Calvinism in the theological dictionary at the following website:


Calvinism emphasizes the Sovereignty of God. A Calvinist might ask, “If God does not do the work of saving people, how can he be called ‘all powerful?’”

B. Free Will

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Free will is the doctrine that man can choose to accept or reject God’s offer of salvation. The theologian most recognized today for this position is Jacobus Arminius (c.1559-1609), a Dutch Reformer. The Bible teaches that all who call on God will be saved (see Romans 10:13). And the Bible teaches that whosoever will follow Christ shall be saved (See Rev. 22:17). God is not willing that any should perish, but that all will receive life (see 2 Peter 3:9). For a brief outline of the Arminian position, see “Arminianism” in the theological dictionary at this website:


Arminianism emphasizes the love of God. An Arminian might ask, “If God does not give everyone an opportunity to be saved from eternal torment, how can he be called a loving God?”

C. Predestination

Predestination is the doctrine that God pre-ordains the destiny of man—to heaven or to hell.

“For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers”(Romans 8:29 NIV).

D. Foreknowledge

The doctrine of foreknowledge of God teaches that God knows in advance what will happen, but he does not cause everything to happen. So he knows who will be saved, but he does not force them to be saved. The Bible teaches that God knows the future (see Acts 15:18). God knows in advance who will choose to be saved, so he predestines those people to be made like his Son (see Romans 8:29).

E. One Theological Position

Scripture can be quoted to support each of the four concepts related to election, and there is tension between the concepts. How can we reconcile them? Many Christians do not attempt to reconcile the concepts. They either take a Calvinist/predestination stance or an Arminian/foreknowledge stance. Regardless of which position is taken, one is still bound by the same commandments of Scripture. Both Calvinists and Arminians are commanded to obey the Great Commission in spreading the Gospel. Both Calvinists and Arminians are instructed to obey the Great Commandments—to love God and love their neighbor. If we obey Scripture, it may not matter whether or not we are Calvinist or Arminian. However, one’s view of God may differ if one holds to strict Calvinism or strict Arminianism. The former might see God as sovereign but not loving. And the latter might see God as loving, but not sovereign. Stringfellow offers a theological position that draws from each of the four concepts. He writes that God’s part is electing or calling people such as Abraham (Gen. 12:1), but Abraham’s part is exercising free will to obey God (Heb. 11:8). God chose to call Abraham, and Abraham could have chosen to reject the call. And God has foreknowledge of who will respond to his call, so he predestines those people to be conformed to the image of his Son



(see Romans 8:29 above).18 God knew in advance who would respond to his call, and so

he predestined only responsive people to be saved. 19

18 Stringfellow, Through the Bible In One Year . Vol. 3. Great Truths of the Bible, 198.

19 Stringfellow, Through the Bible In One Year . Vol. 3. Great Truths of the Bible, 206,207.

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THEOLOGY

XII. Last Things

The first advent of Christ marked the beginning of the last days of the earth. The doctrine of last things or eschatology explains what will happen as this earth draws to a close, and God ushers in a new heaven and a new earth.

A. Unholy Trinity

In the last days, an unholy trinity consisting of Satan, the antichrist, and the false prophet will control the world. Unlike the Holy Trinity, the unholy trinity is a poor imitation, seeking to be like God. Satan might indwell the antichrist and the false prophet, but the unholy trinity is not three in one. The Holy Trinity is three persons in one Godhead. The unholy trinity is three separate persons. Satan is depicted in the Book of Revelation as the great dragon and the old serpent—the devil (Rev. 12:9). Many antichrists have already lived on earth (see 1 John 2:18), but an evil dictator will arise to rule the world. This antichrist will rule over a ten-nation league (the revived Roman Empire), and this ten-nation league will be the predominant world power. The antichrist is known as the desolator (see Daniel 9:27), the abomination of desolation (see Matt. 24:15), and the beast out of the sea (see Rev. 13:1). Just as Satan has worked through evil world rulers in the past, Satan will give power to the antichrist (see Rev. 13:4). The Devil will prompt a false prophet to lead all non-Christians in worshipping the antichrist (see Rev. 13:8; 16:13). The false prophet will require that all people receive the mark of the beast (or the name of the beast or the number of his name--666) on their right hand or forehead (see Rev. 13:16-18). Those who do not receive this mark will not be able to buy or sell goods. And those who do not worship the antichrist will be killed (see Rev. 13:14,15). But God will judge those who worship the beast by placing them in eternal torment (see Rev. 14:9-11).

B. Tribulation

A seven-year period of destruction and chaos is coming—more extreme than any tragedy that has previously occurred on earth (see Rev. 7:14). Sometimes the last half of the tribulation is called the great tribulation, because the destruction will be worse during the last three and one-half years. The antichrist will make a covenant with Israel, but in the middle of the tribulation period, he will break that covenant and desecrate the Jewish Temple (see Dan. 9:27).

C. Rapture

The rapture is that event in which Christ removes Christians from the earth to meet him in the air (see 1 Thess. 4:16,17; 1 Cor. 15:51-58). At that time, mortal man will be changed into an immortal being.

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Based on their interpretation of Scripture, Christians have differing views concerning the timing of the rapture. Some believe that the rapture will occur prior to the tribulation (pre-tribulation), others say it will occur during the tribulation (mid-tribulation), and still others think it will happen after the tribulation (post-tribulation).

D. Judgment Seat of Christ

The Judgment Seat of Christ is that judgment in which Christ judges Christians for their works (see 2 Cor. 5:10; Rom. 14:10). Christians are already saved by grace through faith. They do not lose their salvation, but some may receive rewards for their good deeds (see 1 Cor. 3:11-15).

E. Battle of Armageddon

The battle of Armageddon is to take place at the valley and hill of Migiddo, in the plain of Jezreel in Israel. Satan, the antichrist, and the false prophet will lead the armies of the world to fight Israel, but Christ and his angels will suddenly appear and destroy the armies (see Rev. 16:16; 19:11-21). This battle will occur at the close of the tribulation period.

F. Second Advent

The Second Advent or second coming of Christ to earth will be at the battle of Armageddon. So the Second Advent may be at a different time from the rapture. Or the Second Advent may be at the same time as the rapture. When Christ returns, he will come with the clouds and every eye shall see him (see Rev. 1:7). Jesus foretold the signs that will precede his coming again (see Matt. 24:3-51). The last promise of Scripture is that of Jesus saying, “Yes, I am coming soon” (Rev. 22:20).

G. Millennialism

Immediately following the Battle of Armageddon, Christ will rule on earth as King together with the saints during the Millennium (millennium means “a thousand years”). This will be a time of peace and prosperity. Satan will be bound in prison during this time. Millennialism refers to various views concerning the Biblical references to this thousand-year period. Below are three primary schools of thought. In addition, theologians present variations of these viewpoints.

1. The Premillennial View is presented here. It states that following the tribulation, Christ will return to usher in the Millennium. At the close of the Millennium, Satan will be released, there will be a final battle, and then comes the Great White Throne Judgment (see below).

2. The Postmillennial View is that the Millennium precedes the Second Advent. Christ, remaining in heaven during the Millenium, will work through the church to bring an age of peace and prosperity. Following this Millennium, there will be a conflict between good and evil, and Christ will return to earth. Due to the horrors of world wars I and II, and the development of increasingly dangerous weaponry, this view has lost its popularity. The world is getting more dangerous, not more peaceful.



3. The Amillennial View treats the Millennium as being symbolic. There is no literal thousand years—rather we are in the millennium currently. Christ will return for the final judgment. Following the judgment, heaven and earth will be destroyed and a new heaven and earth will be made.

H. Final Rebellion

Following the millennium, Satan will be released. He will again deceive nations and lead them against God’s people. But fire from heaven will destroy the rebels and the devil will be thrown into the lake of fire to be tormented forever (see Rev. 20:7-10).

I. Great White Throne Judgment

After Satan is cast into the lake of fire, there will come the Great White Throne Judgment. God will sit on a throne to judge wicked people (the dead) according to their works, and throw them into the lake of fire (see Rev. 20:11-15). So unbelievers will spend eternity separate from God.

J. New Heaven and New Earth

Heaven, the dwelling place of God, will be made new. And the earth will be judged by fire, just as it once was judged by water (see 2 Peter 3:6,7). So there will be a restored earth, and the saints will live forever in happiness with God on earth (see Rev. 21:1-5; 22:1-5).

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THEOLOGY

XIII. Kingdom of God

Ladd holds a premillenial view of the Kingdom of God. He writes that there are three meanings of the Kingdom of God in the New Testament:

1. The primary meaning is God’s rule or authority (see 1 Cor. 15:24,25).

2. The realm or places over which God reigns.

a. The present realm of this age (see Mark 1:15).

b. The future realm inaugurated when Christ returns and culminating with the eternal kingdom in the age to come (see Matt. 25:34).

3. The people over which God reigns (see Rev. 1:6). 20

The Kingdom of God began at the First Advent of Christ. God established his rule or authority through the sacrifice of Christ. The realm of the Kingdom of God includes all Christendom—the places where the Gospel has spread. In item 3 above, Ladd suggests that there are only Christians within the Kingdom of God. Stringfellow writes that all those in the Church—both true believers and those who only profess to believe in Christ—are in the Kingdom of Heaven. Stringfellow differentiates between the Kingdom of God and the Kingdom of Heaven. The Kingdom of Heaven is only mentioned in the Gospel of Matthew, whereas the other New Testament writers refer to the Kingdom of God. Jesus described the Kingdom of Heaven in twelve parables in Matthew. Christ interpreted the first two parables (see Matt. 13:3-23, 24-29,36-43 ), and their interpretation serves as a guide for interpreting the other ten parables. In the Parable of the Wheat and the Tares, the wheat (true believers) and the tares (those only professing to believe) were allowed to co-exist (in the Kingdom of Heaven) until the time of harvest (when Christ returns). The Kingdom of Heaven lasts from the First Advent through the end of the Millenium, and at the end of this age, Christ will hand over the Kingdom of Heaven to God the Father, so it will become

the Kingdom of God (see 1 Cor. 15:24 ).21

Not all theologians differentiate between the Kingdom of Heaven and the Kingdom of God. Let us simply refer to the Kingdom of God. Based upon the above, the following definition is offered: The Kingdom of God is God’s rule over the Church within all Christendom. The Church today includes some non-believers, but in the age to come, only believers will be in the Kingdom. At the end of the age, the knowledge of God will have gone throughout the new earth, so everyone in the Kingdom of God will be Christians.

20 George E. Ladd, “ Kingdom of God,” Pictorial Bible Dictionary, (Nashville, Tennessee: Southwestern Company, 1968), p. 466.

21 Stringfellow, Through the Bible In One Year . Vol. 3. Great Truths of the Bible, 277-279.

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THEOLOGY

XIV. Church

In the New Testament, the word “church” usually refers to a local congregation of believers. It also refers to the Body of Christ, which includes all believers from all times. The organized church is not the same as the true church. The organized church includes both true believers and those who only profess to believe in Christ. The true church is the Body of Christ. Christ, in the person of the Holy Spirit, indwells believers, giving them power to perform the functions of the church. Each believer has a purpose within the Body of Christ. All believers should work together to expedite the work of the church (see 1 Cor. 12:13-27). Christ is the head of the Body (see Col. 1:18). Christ, the head of the church, is compared to a husband, the head of a marriage relationship (see Ephesians 5:25,32). So we think of the church as the Bride of Christ. Jesus commanded that the church observe two ordinances—baptism and communion. Those who place their faith in Christ should be baptized by immersion. Believers should be baptized soon after they profess faith in Jesus. For more information on baptism, see “Worship through Baptism” in the training module entitled “Pastoral Ministry.” Communion or “Holy Communion” has been interpreted three ways: the Roman Catholic teaching of transubstantiation, the Lutheran teaching of consubstantiation, and the Reformed teaching of symbolic commemoration. The Roman Church holds that the elements (bread and cup) are literally transubstantiated into the body and blood of Christ, and as a sacrament, have the intrinsic value of receiving Christ. The Lutheran doctrine of consubstantiation says that the elements do not change into the body and blood of Christ; rather, the presence of Christ is in, under, and with the elements. We adhere to symbolic commemoration—believing that the elements are symbolic of the body and blood of Christ, and that communion is observed as a memorial to Christ’s death. When Jesus referred to the elements as his body and blood, he was using this as a metaphor for his Spirit and his words (see John 6:51-56,61-63). When we take the bread and cup, we are not literally taking the body and blood of Christ, for “the flesh counts for nothing” (John 6:63). Instead, we believe in the words of Christ, and are saved because of his Holy Spirit living within us. For more information on communion, see “Worship through Communion” in the training module entitled “Pastoral Ministry.” The church was established when the Holy Spirit indwelled believers on the Day of Pentecost (see Acts 2:1-4). The Acts of the Apostles gives a history of the church during the first century. Church doctrine is largely based on the Epistles of Paul. The foundation of the church is Christ (see 1 Cor. 3:11). Peter was a leader in the first church, but the church is built on Christ, not on Peter. Let us examine the wording of a key verse related to the leadership of the church.

And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. (Matt. 16:18 NIV)

Christ referred to Simon as “Peter,” or “Petros” in Greek, meaning “a piece of rock” or “a little rock.” The word “rock” in Matthew 16:18 is “ Petra” in Greek, meaning “a large rock.” So the meaning of the verse is this: “You are Peter—a little rock, and on this big rock (Christ), I will build my church.” It is interesting that Peter later quoted Isaiah in saying that Christ is the cornerstone and that people should trust in Christ (see 1 Peter 2:6).

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Christ commissioned the church to go and make disciples (see Matt. 28:18-20). A summary of the purposes of the church is given in the training module, “Church Leadership and Administration.” The officers of the church are pastors, elders, and deacons. The office of pastor is described in the training module, “Pastoral Ministry,” and the offices of elders and deacons are described in the training module “Church Leadership and Administration.” Every believer should be an active member of a local church. The Bible teaches Christians to meet together to encourage each other.

24 And let us consider how we may spur one another on toward love and good deeds. 25Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another—and all the more as you see the Day approaching. (Hebrews 10:24,25 NIV)

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THEOLOGY

XV. Covenants

A Biblical Covenant is a contract between God and man, in which God sets the terms. Such a covenant is a promise by God. Of the eight covenants in Scripture, six are unconditional promises—God will do something regardless of what man does. Two are conditional (Edenic Covenant and Mosaic Covenant)—God will do something based on man’s response. It is important to know the Covenants in order to understand the overall plan of God as revealed through Scripture. The Covenants are all part of God’s redemptive plan for the world, so they are fulfilled in Christ. Following are the Covenants, together with an explanation of how Christ implements these promises.

1. Edenic Covenant (see Gen. 2:16,17). God gave Adam the freedom to eat from any tree in the Garden except from the tree of the knowledge of good and evil. In effect, God said, “If you obey me, you will live, but if you disobey, you will die.” Christ, the second Adam, fulfilled this covenant by obeying God (Romans 5:14-19).

2. Adamic Covenant (see Gen. 3:14-19). God placed a curse as a result of sin, but offered a plan of redemption through the seed of a woman—Jesus Christ.

3. Noahic Covenant (see Gen. 9:1-17). God promised never again to destroy the earth with a flood, added meat to man’s diet, and established the sanctity of human life—because man is created in God’s image. He confirmed the covenant with the sign of the rainbow. God blessed Shem, one of Noah’s three sons, and Jesus was born from the line of Shem (Gen. 9:26).

4. Abrahamic Covenant (see Gen. 12:1-3). God promised to make Abraham’s descendents into a great nation, blessing the friends of Abraham, and blessing all people groups on earth through Abraham. Through Jesus, the offspring of Abraham, all people groups are blessed to have the opportunity to receive eternal life

5. Mosaic Covenant (see Exodus 19:5,6). God promised that if the Israelites would obey God’s Law (given through Moses), they would be a special people—a kingdom of priests. Jesus fulfilled the requirements of the Law, living without sin (see Matt. 5:17).

6. Palestinian Covenant (see Deut. 30:1-10). God promised that when the Israelites would return to him, he would give them the land of Palestine. This is an unconditional covenant—the people of God will return to God. Jesus will fulfill this Covenant by leading his people into the Promised Land on the new earth.

7. Davidic Covenant (see 2 Sam. 7:8-17). God promised to establish the house and kingdom of David forever (2 Sam. 7:16).

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Jesus, the seed of David through Mary, is the eternal King.

8. New Covenant (see Hebrews 8:7-13). Unlike the Old Covenant of Law, the New Covenant is written on the hearts of God’s people. Through the sacrifice of Christ, the New Covenant of Grace is offered (Matt. 26:28).

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THEOLOGY

XVI. Evil

Harvey writes that as far back as the time of Plato (c. 427-347 B.C.), people have tried to explain the problem of evil. Any theism (Christianity, Judaism, Islam, etc.) that attributes goodness and power to the deity is faced with this problem. A theodicy is one’s way of explaining God’s goodness in light of the evil that exists in the universe. Christians express the problem of evil in this way: How can an all-powerful and all-loving God allow evil to exist? If he is both powerful and loving, he should be able to prevent evil, and he would seem to want to prevent evil. Many Christian attempts to resolve this dilemma fall into one of the following two categories:

1. Evil is unavoidable in any finite and stable physical order where there are free beings.

a. Satan exercised his freedom by rebelling against God, and introduced evil into the world through Adam and Eve. Adam and Eve exercised their freedom and sinned.

2. There is no answer available to man. This calls for child-like faith in the Scriptures, which tell

both of the sovereignty and love of God.22

Although we can’t fully resolve the problem of evil, we can understand several truths related to this problem.

1. God creates both good things and disasters:

“ I form the light and create darkness, I bring prosperity and create disaster; I, the LORD, do all these things” (Isaiah 45:7 NIV).

2. We can try to understand possible reasons for the existence of evil, but we cannot question the truth of God’s word or his faithfulness:

9 "Woe to him who quarrels with his Maker, to him who is but a potsherd among the potsherds on the ground. Does the clay say to the potter, 'What are you making?' Does your work say, 'He has no hands'?

10 Woe to him who says to his father, 'What have you begotten?' or to his mother, 'What have you brought to birth?'

11 "This is what the LORD says— the Holy One of Israel, and its Maker: Concerning things to come, do you question me about my children, or give me orders about the work of my hands? (Isaiah 45;9-11 NIV).

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3. God brings good out of evil.

“And we know that in all things God works for the good of those who love him, [a] who [b] have been called according to his purpose” (Romans 8:28 NIV).

a. Romans 8:28 Some manuscripts And we know that all things work together for good to those who love God

b. Romans 8:28 Or works together with those who love him to bring about what is good—with those who

Evil, by definition, is not good. But God can use evil to bring about good. And God can work in the midst of evil to bring about good. Though evil exists, good will result for those who are called to fulfill the purpose of God.

4. Although we can’t explain the mystery of iniquity, we know that God loves us. God, in the person of Christ, suffered agony on the cross. Such suffering was unavoidable (see Luke 22:42). God is powerful enough to defeat Satan and evil, yet evil must exist for a time. God loves us so much that he suffered with us and died for us.

22 Van A. Harvey,. A Handbook of Theological Terms, (New York: Macmillan Publishing Co., Inc., 1964), “theodicy,” 236,237.

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THEOLOGY

XVII. Prayer

Prayer is two-way communication between people and God. It is one of the greatest gifts that God has given. Prayer changes the world. Prayer changes the church. Prayer changes the individual. Jesus taught his disciples how to pray (see “Prayer” in the training module “Call to Missions”) through the Lord’s Prayer (Matt. 6:9-13). Prayer and fasting go together (see Matt. 6:9-18). When we fast, our hunger reminds us to pray throughout each day. Someone suggested using the acrostic ACTS to remind us how to pray:

A Adoration of God C Confession of sin T Thanksgiving to God S Supplication—asking God to supply needs

Consider each of these parts of prayer. We adore God by praising and honoring him, telling of his attributes—his holiness, sovereignty, love, mercy, grace, and faithfulness (see Rev. 4:9-11). We confess our sin so that we may be forgiven and have fellowship with God (see 1 John 1:9). We thank God for his blessings in all circumstances (see 1 Thess. 5:16-18). Such thanksgiving makes us happy and it makes God happy (see Luke 17:11-19). Supplication is the act of petitioning God to supply some needs (see Matt. 7:7-8; Phil. 4:6). We may petition God to provide for our need, or we may have intercessory prayer for the needs of others. We should pray to God the Father (see Matt. 6:9) in the name of Jesus (see John 16:24) by the power of the Holy Spirit (see Romans 8:26,27). Praying the name of Jesus is not only citing his name, but also praying according to his nature. Praying in the name of Jesus is appealing to the authority of Jesus, who has overcome sin and death through his sacrifice on the cross (see Rev. 3:21). It is the nature of Jesus to desire to do the will of the Father (see Luke 22:42). Not only should we speak to God in prayer, we should listen and watch for his response (see John 10:27; Psalm 5:3). It is helpful to pray in a quiet private place, listening for God to respond to our petitions. Preferably we should pray where there are few distractions. God may respond with a still quiet voice, impressing our heart and mind with his word. It is helpful to have a Bible and meditate on Scripture as we pray. In this way, God may speak through the written Word to emphasize something to us. As we meditate on Scripture that we read or have memorized, we can ask God, “How can I apply these teachings in my life?” Or we may pray the Scripture to God, saying, “I trust in your promises found in Scripture.” If we are devoted to Jesus and remain in his teaching, our prayers will be answered (see John 15:7). When should we pray? Anytime. Prayer can be a word or two. It can last for hours. It is helpful to set aside a particular time or times daily for prayer. We can pray when we wake up (see Psalm 5:3), before we go to sleep, or three times daily like the prophet Daniel (see Dan. 6:10). Prayer is not only words—it is an attitude. We should have an attitude of gratitude.

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Prayer is done in private (see Matt. 6:6), in a group (see Matt. 18:19,20), and in the church (see Luke 19:46). What are the elements of effective prayer? Some elements are given above. Also, consider the following:

1. Most importantly, the one praying must be a Christian—a person declared righteous by the blood of Jesus (see James 5:16). Christ has ushered in the Kingdom of Heaven, and Christians in the Kingdom have a special relationship with God (see Matt 11:11). The prayers of Christians are powerful.

2. God does not listen to sinners, so we should seek forgiveness and fellowship with God (see Psalm 66:18). One sin is mistreating a spouse, and such sin inhibits the power of prayer (see 1 Peter 3:7).

3. We must forgive others in order for our sins to be forgiven, and consequently for our prayers to be answered (see Mark 11:25).

4. Prayer must be done in faith (see Matt. 17:20).

5. We should persevere in prayer (see Luke 11:1-8).

6. Prayer should be from a humble heart (see 2 Chron. 7:14).

Can we expect God to answer all prayer? If we are living in sin, he will not answer (Psalm 66:18). .” If we are devoted to Jesus and remain in his teaching, our prayers will be answered (see John 15:7). If we abide in Christ, we pray according to God’s will. Such prayers are answered. God may respond to petitions in one of the following ways:

Yes No Wait I have a better plan

If he says, “No,” or “I have a better plan,” we should be thankful that he exercised judgment superior to ours. If he says, “Wait,” we should pray for patience. When we experience answered prayer, we should always thank God.

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THEOLOGY

XVIII. Bibliography

Harvey, Van A. A Handbook of Theological Terms. New York: Macmillan Publishing Co., Inc., 1964. Hunt, T. W., and Walker, Catherine. Disciple’s Prayer Life. Nashville, Tennessee: Lifeway Press, 1997. Stringfellow, Alan B. Through the Bible In One Year. Vol. 3. Great Truths of the Bible. Tulsa, Oklahoma: Virgil W. Hensley, Inc., 1981. This book may be out of print, but may be available via E-Bay on the internet.

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Module Examination - Theology

1. Which of the following is false? A. The Roman Catholic, Eastern Orthodox, and Protestant Churches all accept the complete Jewish Canon as being inspired by God. B. The Roman Catholic Church accepts 11 Books of the Apocrypha as being deuterocanonical and the Eastern Orthodox Church accepts 14 Books of the Apocrypha as being canonical C. The Jewish Canon was completed by about A.D. 100. D. The Septuagint Version of the Old Testament was completed about A.D. 90.

2. Which of the following is false? A. The New Testament was written before A. D. 100. B. The New Testament canon was approved by most of the Church by A. D. 405 C. The Roman Catholic and Eastern Orthodox Churches accept the Pseudipigrapha. D. The Roman Catholic, Eastern Orthodox, and Protestant Churches agree on the New Testament Canon.

3. Tests for canonicity of the New Testament include all of the following except A. Did an Apostle write Scripture or did someone associated with an Apostle write Scripture? B. Did the Church have the original Manuscript? C. Does the Scripture agree with the traditional teaching of Scripture? D. Does the Scripture have the power to renew and sustain Christians?

4. Which of the following is false? A. The Nicene Creed includes the words "Catholic Church," so Protestants do not accept the Nicene Creed. B. The Apostles Creed emphasizes the humanity of Christ C. The Nicene Creed emphasizes the deity of Christ D. The Eastern Orthodox Church split from the Roman Catholic Church partly because of the words "and the Son" being added to the Nicene Creed

5. Which of the following is false? A. The Nicene Creed was written to combat Arianism-the position that Christ was created. B. The Nicene Creed teaches that as co-heirs with Christ, believers will someday be equal with Christ. C. The word "begotten" can mean "unique" or it can mean begotten "as a parent to a child." D. The Nicene Creed emphasizes the Trinity.

6. Which of the following is false? A. Classical theism holds that an immanent and transcendent God created the cosmos. B. Polytheism is the belief in more than one god. C. The Muslim faith is monotheistic. D. The Christian faith is not monotheistic.

7. All of the following are true except A. Each person of the Trinity has the same role. B. God appeared in the form of theophanies during Old Testament times. C. Everything was created through Christ. D. In Old Testament Scripture, Christ was sometimes called "The Angel of the Lord."

8. The gifts of the Holy Spirit are listed in all of the following passages except

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A. Colossians 4:7-12 B. Romans 12:3-9 C. 1 Corinthians 12:4-11,27-31 D. Ephesians 4:11-16

9. Which of the following statements are false? A. Holy angels minister to the saints. B. Holy angels are messengers sent from God. C. Fallen angels are not active in the world. D. Angels are created beings.

10. Following is a legitimate argument against evolution A. The Bible teaches that God created man from the dust of the ground. B. There is insufficient fossil evidence linking the species. C. The Bible teaches that man was created in the image of God. D. All of the above

11. According to Stringfellow, a person's soul is all of the following except A. His mind B. His self-consciousness C. His God consciousness D. In Scripture, "soul" is very similar to the meaning of "heart."

12. The temptation to sin is through A. The lust of the flesh B. The lust of the eye C. The pride of life D. All of the above

13. Water baptism is for A. For believers B. For those old enough to commit to follow Christ C. By immersion only D. All of the above

14. Salvation is A. By grace B. Through faith C. Evidenced by works D. All of the above

15. Today Christians do not have to relate to God through a priest because A. Christ is our High Priest B. Christ atoned for our sins C. We are not under the Old Covenant D. All of the above

16. Which of the following parts of the Old Testament Law should we obey today? A. The Civil Law B. The Ceremonial Law



C. The Moral Law D. None of the above

17. Soteriology includes A. Regeneration B. Sanctification C. Glorification D. All of the above

18. The following people believe that God chooses people to be saved A. Calvinists B. Arminians C. Bible-believing Christians D. All of the above

19. Which of the following is true? A. Calvinists emphasize the sovereignty of God B. Arminians emphasize the love of God C. Bible-believing Christians believe that God knows in advance who will be chosen to be saved D. All of the above

20. The doctrine that Christ will return to earth to establish peace following seven years of tribulation is the A. Premillinnial view B. Postmillinnial view C. Amillinnial view D. None of the above

21. This module teaches that the present Kingdom of God includes A. All people within the church-both believers and non-believers B. God's rule over the church C. Both A and B D. Neither A nor B

22. The belief that the elements in communion are literally the body and blood of Christ is called A. Transubstantiation B. Consubstantiation C. Symbolic Commemoration D. None of the above

23. The two conditional covenants are A. Palestinian and Davidic B. Edenic and Mosaic C. Adamic and Palestinian D. Adamic and New Covenant

24. Which of the following is true? A. God creates good things and disasters B. God brings good out of evil situations C. We don't know why evil exists



D. All of the above

25. The acrostic ACTS reminds us to pray by A. Expressing our gratefulness to God B. Asking for our needs to be met C. Admitting our sin D. All of the above

Answers

1. D 2. C 3. B 4. A 5. B 6. D 7. A 8. C 9. C 10. D 11. C 12. D 13. D 14. D 15. D 16. C 17. D 18. D 19. D 20. A 21. C 22. A 23. B 24. D 25. D

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THEOLOGY Outline: Click on a topic below to go to that topic.missionstraining.org/Downloads/THmodule.pdf · The doctrine of soteriology and all related topics covered. Election and