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Doctrine Of God > Final > Flashcards

Final Flashcards

1
Q

Actus Purus

A

Pure/perfect actualization/actuality

Usage: a term applied to God as the fully actualized being, the only being not in potency; God is absolutely perfect and the eternally perfect fulfillment of himself

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2
Q

Analogia

A

Analogy; the relation of likeness between two things

Usage: a relation that obtains only when the two things are neither totally alike nor totally unlike but share one or more attributes or have similar attributes

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3
Q

Aseitas

A

Def: Aseity; self-existence

Usage: a term derived from the language of self-existence used with reference to God by the Scholastics: God is said to exist from himself

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4
Q

Causa

A

Def: Cause

Usage: That which brings about motion or mutation

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5
Q

Decretum

A

Def: Decree

Usage: The eternal decree according to which God wills and orders all things

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6
Q

Ex nihilo

A

Def: Out of nothing

Usage: Referring to the divine creation of the world not of preexistent and therefore eternal materials but out of nothing

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7
Q

Homoousios

A

Def: Of the same substance, consubstantial

Usage: The term central to the argument of Athanasius against Arius and to the solution of the trinitarian problem offered at the Council of Nicaea. It ultimately indicates the numerical unity of essence in the three divine persons, Father, Son, and Holy Spirit, against the Arian contention of three distinct substances.

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8
Q

Lex

A

Def: Law: four types

Usage: Eternal, natural, divine, and human. Used in several senses in Scripture: entirety of Scripture, the OT, the Pentateuch, the covenant of Works, etc.

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9
Q

Opera Dei

A

Def: The works of God

Usage: A term usually applied to the creation and to the providential preservation of creation; more precisely, all the activities of God

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10
Q

Opera Dei ad extra

A

Def: The outward or external works of God

Usage: The divine activities according to which God creates, sustains, and otherwise relates to all finite things, including the activity or work of grace and salvation

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11
Q

Opera Dei ad intra

A

Def: The inward/internal works/activity of God

Usage: The internal works of God accomplished apart from any relation to externals and are, by definition, both eternal and immutable.

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12
Q

Opera Trinitatis ad extra sunt indivisa

A

Def: The external works of the Trinity are undivided

Usage: Since the Godhead is one in essence, one in knowledge, and one in will, it would be impossible in any work ad extra for one of the divine persons to will and to do one thing and another of the divine persons to will and do another

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13
Q

Potentia

A

Def: Power; potency

Usage: A distinction must be made between active potency (the capacity to effect something), or passive potency, (being capable of existing or of being acted upon)

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14
Q

Praemotio physica

A

Def: Physical premotion

Usage: God as the first mover is the ultimate source of all motion in the universe

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15
Q

Prima causa

A

Def: The first cause

Usage: God as the cause of all things, i.e., the uncaused cause or noncontingent, necessary being who causal activity sets in motion all contingent causes and their effects

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16
Q

Subsistentia

A

Def: Subsistence

Usage: Indicating a particular being or existent, an individual instance of a given essence

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17
Q

Substantia

A

Def: Substance

Usage: The individual thing, whether material or spiritual, that provides the foundation in which both essential and incidental properties inhere

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18
Q

Verbum Dei

A

Def: Word of God

Usage: (1) the eternal word of God, the second person of the Trinity, the Son, (2) the incarnate Word, the divine-human mediator of salvation, (3) the inspired Word of Holy Scripture, (4) the internal word of the Spirit

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19
Q

Via eminentiae

A

Def: The way of eminence

Usage: The method for the positive derivation of divine attributes by raising attributes of things in the finite order, particularly spiritual attributes of human beings, to the order of the infinite

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20
Q

Via negativa

A

Def: Negative way

Usage: A method of defining or identifying the divine attributes by negating the attributes of the finite order

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21
Q

How important is the Creator-creature distinction for right thinking about God? Explain. (Essay Question)

A

In order for us to understand who God is, we must first understand ourselves, and in order for us to understand ourselves we must, then, also understand who God is. Our existence is nothing more than the subsistence in God alone.

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22
Q

What is classical theism and why is the language classical theists use so strange?

A

Classical theism is the biblical doctrine of the triune God as expressed in a scripture and expounded upon in the Nicene Creed, the Definition of Chalcedon, and in the Reformed confessions. We use seemingly clinical, abstract language. We use this language to remind ourselves that God is not merely a greater version of a human. Explaining the Creator-creature distinction requires using these terms

23
Q

What do we mean when we speak of the incomprehensibility of God? What do we not mean?

A

We don’t mean agnosticism in that we can’t know anything about God. We, however, mean that we have finite minds and we can’t know God in the same way that He knows Himself

24
Q

In what ways is Thomas Aquinas helpful as we do Reformed theology? In what ways is he unhelpful or dangerous?**

A

Thomas Aquinas is helpful in his doctrine of God, specifically on the Trinity. His use of analogous language to expound what Scripture teaches about God and His attributes has been used by the Reformed for centuries. In addition, Thomas’ arguments for God from creation–namely, his natural theology–are well built and can be particularly helpful. However, in his doctrine of man, Thomas makes a small diversion from Reformed doctrine. Thus, in consequence, he falls away from orthodoxy and from adherence to proper biblical interpretation in his doctrine of salvation and the church

25
Q

What is natural theology?

A

Natural Theology is grounded in innate knowledge and knowledge acquired from creation and is used synonymously with theistic proofs oftentimes

It is knowledge of God gained through observation of created things, facts, and experiences

Natural theology is often used to prove the existence of God apart from special revelation

Considered a part of philosophy.
It is in our own conscience (Romans 1)

26
Q

Summarize the theistic proof that is based on the argument from the existence of change in the world. (Aquinas’ 5 ways) **

A

A Posteriori- it is the term applied to proofs of the existence of God that begin with the finite order and ascend toward the first cause (God). It tracks the movement from the specific to the general principle

Motion- Change in created things that points in one way or another to the necessary existence of something greater- the unmoved mover. Movement and change is evident all throughout creation. However, there must be an original mover to initiate movement

Causality- An argument for cause and effect. Because the world exists and is ever changing, there must be a cause for its creation. If the world is an effect, as we can experience with our senses, then there must be a cause. The changes that we see in the world contribute to the effect that it produces. These remind us every day that there is something greater behind creation that is causing what we see to exist and to change

Contingency of the World- If the world is contingent, inconsistent, and changeable, there must be something that is unchangeable, a necessary being to sustain creation. This being must be unchanging, consistent, and immutable. One that does not rely on anything, but sustains everything through itself. Creation is metaphysically unstable, there is a natural impermanence to creation that necessitates a self-sufficient and self-existent God

The proof from Grades of perfection- There are degrees of goodness. Anselm focuses on the transcendentals and that goodness occurs in degrees. We naturally think of something that is perfect and supremely good. There is some maximal standard of goodness that is constant and unchanging. As creatures who are subject to change, we are constantly searching for the highest degree of goodness, but eventually we will find that nothing except God is perfectly good. Everything else is merely a reflection of God’s goodness (we are made in his image), but still subject to sin that distorts goodness

The Final Cause- While the universe is subject to change, there must be a final cause or else there is only a continuous spiration of change in creation. Everything has a final cause. Order points to a director who is the beginning and end. He is the creator and the final cause. The world revolves around God who is the alpha and omega. He transcends space and time

27
Q

When we speak of God, is our language univocal (the way of speaking about something in a way that communicates one meaning or one definition), equivocal (A way of speaking about something where a term can have multiple meanings), or analogical (the relation of likeness between two things, or analogates; a relation that obtains only when the two things are neither totally alike nor totally unlike but share one or more attributes or have similar attributes)? Explain.**

A

Aquinas said that our talk of God is analogical. He argues that we do not speak of God univocally, because words when applied to God do not have the same meaning as when they are applied to a person. He also argued that we do not speak equivocally about God because there must be some connection of the creature and the creator. We therefore speak about God analogically

Analogical speaks of God positively rather than negatively

28
Q

What biblical and theological problems arise if we deny divine simplicity?

A

If we deny divine simplicity, then God is made up of parts that necessitate that God has a material cause, an efficient cause, and a formal cause, which presuppose a being that came before God. Not to mention that 1 John says that God is love, meaning that love is identical with his essence. If his attributes are identical to his essence, then all his attributes are identical.

29
Q

Scripture affirms that God is spirit and that God is invisible. How do we reconcile this with statements in Scripture about God’s hands or His eyes?

A

When Scripture talks about God having body parts this is not to say that God is a physical being. This is a literary device called anthropomorphism which speaks of God figuratively by applying human characteristics or attributes to Him.

30
Q

When we say that God is immutable, are we saying that God is a static inert thing like a piece of granite? Explain.**

A

Refers to the eternal, unchanging identity of the divine essence regardless of space and time

No, God’s immutability is not static or inert, but a steadfast and faithful unchanging nature

God’s immutability means that within the essence of God is the essential property of immutability. Immutability, meaning changelessness. If God were able to change there would have to be a cause of change in God since change is an effect. Therefore, God would no longer be God since he must be the prima causa in order to be God

Malachi 3:6: For I the Lord do not change; therefore you, O children of Jacob, are not consumed

James 1:17: Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change

Psalms 102:25-27: Of old you laid the foundation of the earth, and the heavens are the work of your hands. They will perish, but you will remain; they will all wear out like a garment. You will change them like a robe, and they will pass away, but you are the same, and your years have no end.

Hebrews 6:17: So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath…

31
Q

At the creaturely level, we can conceive of three kinds of relations: 1). One in which the relation is logical in both terms, 2) One in which the relation is real in both terms, or 3) One in which the relation is real in one term and logical in the other (a mixed relation). Which of these relations can help us when we apply it analogously to God’s relation with His creatures? Explain.**

A
  1. Connor is Connor, logical, still only one Connor, exists in the mind
  2. I am taller than this podium (mutual dependence)
  3. Someone who sees something + something being seen. Ex: sees a tree. the tree is fine without the person, but sight and knowledge depends on tree
    (This third relation can be applied to our relationship with God. God is fine without us, our knowledge depends on God, but we only have a tiny glimpse)
32
Q

What are affections and passions in human creatures, and why is it important to understand this when we affirm that God is impassible?**

A

God is impassible, meaning that God, while having affections, does not have passions. None of His affections are obsessive, uncontrollable, overwhelming, or sinful like our passions are. He is not affected by those around him, making him independent

The impassibility of God, means that within the essence of God is the essential property of impassibility. Impassibility means God does not experience human affection, pain, or emotions caused by the actions of another being. He is not affected by those around him, making him independent

God’s impassibility is applied to emotions in that humanity is unlike Him in impassibility. Humans are swayed by emotions and passions, which makes people rely on God who is not swayed

33
Q

When we say that God is omnipotent, does that mean we are saying that God can create a square circle? Explain

A

What we are saying is that God can do things that are compatible with his nature. For example, God cannot create a being greater than him or equal to him since he is utterly unique as pure act. Therefore, if God is perfect, then God cannot create or do something MORE perfect than himself or something that is against pure reason, since God himself is logical as the fountain of logic

34
Q

What is the difference between God’s necessary knowledge and His free knowledge?

A

God’s necessary knowledge logically precedes the divine decree. God’s free knowledge logically follows it

35
Q

What theological problems arise when someone talks about God “looking down the corridors of time” and making decisions based on what He sees?

A

This concept adds in knowledge that is outside of God. If we say that God has to go to a source of knowledge outside of himself, “the corridors of time”, we deny the omniscience of God

36
Q

What are the five biblical propositions that provide the foundation for the doctrine of the Trinity? Give biblical evidence for each of the five propositions. **

A

There are five biblical propositions that provide the foundation for the doctrine of the Trinity. One is there is only one God. Second, the Father is God. Third, Jesus Christ (the Son) is God. Fourth, the Holy Spirit is God. Fifth and finally; the Father is not the Son and the Spirit, the Son is not the Father and the Spirit, and the Spirit is not the Father and the Son

37
Q

In the fourth century, what groups were teaching the subordination of the Son within the Trinity?

A

The Arians. They believed that the Son was subordinate to the Father because He was created. They believed in a union of wills, but not a union of nature

38
Q

What are the six parameters of Nicene Trinitarian Orthodoxy as discussed in class?

A

God is one being and 3 persons

Consubstantiality

The order of the persons

Divine Simplicity

Inseparable operations

Analogous language

39
Q

In what ways does the doctrine of the Eternal Subordination of the Son conflict with the biblical doctrine of the Trinity as explained by the Nicene Creed and the pro-Nicene theologians?**

A

It conflicts because the doctrine of subordination of the Son believes that the persons of the Trinity act separately from one another

40
Q

In Trinitarian theology, what are the names of the two “processions”?

A

Generation- The Son begotten from the Father

Spiration- The Holy Spirit is begotten from the Father and Son

Act of the will inclining towards the good

41
Q

What are the four real relations resulting from the two processions?

A

Paternity—Father to the Son

Filiation—Son to the Father

Spiration (active Spiration)—Father and Son to the Spirit

Procession (passive Spiration)—Spirit to the Father and the Son

42
Q

Why does orthodox Trinitarianism assert that the ad extra works of the Trinity are undivided?

A

According to orthodox Trinitarianism, God is one in essence and the persons of the God are really three distinct manners of subsistence (three hypostases) that exist eternally and simultaneously within the one divine essence. Therefore, the ad extra works of the Trinity are really the ad extra works of the one God according to the manner of subsistence

43
Q

What is the divine decree?

A

The internal work of the triune God that moves and directs the external works. It includes all things without exception. Within the decree, God creates all things outside of himself

44
Q

In the divine decree, as outlined by the Westminster Confession of Faith, does God decree whatsoever comes to pass in such a way that He is the author of sin?

A

No

WCF 3.1: God from all eternity did by the most wise and holy counsel of His own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin; nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established

45
Q

In the divine decree, as outlined by the Westminster Confession of Faith, does God decree whatsoever comes to pass in such a way that violence is offered to the will of the creatures?

A

No

46
Q

In the divine decree, as outlined by the Westminster Confession of Faith, does God decree whatsoever comes to pass in such a way that the liberty or contingency of second causes is taken away?

A

No

47
Q

What is the fundamental difference between supralapsarianism and infralapsarianism?

A

Supra (Latin: above) affirms that predestination was decreed “above” or before the fall. Infra (Latin: below) affirms that predestination was decreed “below” or after the fall

48
Q

How would you demonstrate that the Reformed doctrine of predestination is grounded in Scripture?**

A

Romans 9: “Jacob I loved, but Esau I hated”

Ephesians 1:4-5: “even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will”

49
Q

What are the two parts of predestination? Define each

A

Election- The positive part of predestination, according to which God chooses in Christ those individuals who will be His eternally. (Muller)

Reprobation- the eternal decree of God according to which he wills to leave certain individuals in their corrupt condition. (Muller)

50
Q

What does creation ex nihilo mean, and what does it not mean?

A

It does not mean:

that God created the universe out of some material called “nothing”

that the universe is without cause

that God created the universe out of his own being (creation ex Deo)

It does mean that:

God eternally exists

Until and unless God creates God alone exists

God spoke “Let there be…” his will is the cause of the universe

It was not created out of anything preexistent

The universe is contingent – it is ontologically dependent upon God (both in terms of original creation and ongoing existence)

51
Q

How are providence and creation related?

A

Through the Opera Dei; The works of God-A term applied to the creation and to the providential preservation of creation (preservation)

52
Q

What are the three elements of providence? Briefly define each

A

Preservation: The act that maintains the being of contingent things

Concurrence: Continuing divine support of the operation of all secondary causes

Governance: God directs all things towards their ordained ends

53
Q

Does providence take away human liberty according to the early Reformed theologians? Explain.**

A

There are two types of causes for all things: primary and secondary. The primary cause is a hierarchical causal series where God upholds the potency of secondary causes. Secondary causes are causes done by contingent beings according to their nature. God creates different things with different essences and powers along with their appointed ends that God brings to pass. Creatures make choices according to their nature where God inclines and bends their will, that it should with free and inward motion choose or refuse that which seemed good from everlasting to God. The will is subject to divine determination but with respect to the act, they remain free yet not independent in the sense that it determines itself. God influences through his providence free causes so that by counsel and deliberation, man determines their own operations freely by their own nature

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