Test 8 - Chapters 26 & 27 Flashcards

1
Q

The 4th century heresy which held that Christ had a human body but not a human mind or spirit, and that the mind and spirit of Christ were from the divine nature of the Son of God

A

Apollinarianism

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2
Q

The erroneous doctine that denies the full diety of Jesus Christ and the Holy Spirit

A

Arianism

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3
Q

ent produced by the Council of Chalcedon in AD 451 that has been regarded by most branches of Christianity as the orthodox definition of the biblical teaching on the person of Christ

A

Chalcedonian Definition

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4
Q

The heretical teaching that Jesus was not really a man but only seemed to be one (from the Greek verb dokeo “to seem to appear to be”

A

Dicetusn

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5
Q

Another term for monophysitism, named after the 5th century mon Eutyches. Christ had only one nature; Eutyches taught that Jesus was a mixture of divine and human elements in which both were somehat modified to form one new nature.

A

Eutychianism

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6
Q

The union of Christs human and divine natures in one person (from the Gree hypostasis, “being”

A

Hypostatic union

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7
Q

The doctrine that Christ was not able to sin

A

Impeccability

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8
Q

The act of God the Son whereby he took to himself a human nature

A

Incarnation

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9
Q

The theory that Christ gave up some of his divine attributes while he was on earth as a man (from the Greek verb Kenoa which means “to empty”

A

Kenosis Theory

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10
Q

The position that Jesus had only one will, a view that was rejected as heretical in the 7th century

A

Monothelite view

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11
Q

A 5th century heresy that taught that there were two separate persons in Christ, a hthuman person and divine person

A

Nestorianism

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12
Q

A term referring to Christ’s perfect obedience to God during his earthly life that earned the righteousness that God credits to those who place their faith in Christ

A

Active Obedience

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13
Q

The work Christ did in his life and death to earn our salvation

A

Atonement

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14
Q

The view that the atonement was not absolutely necessary, but , as a “consequence” of God’s decision to save some human beings, the atonement was absolutely necessary

A

Consequent absolute necessity

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15
Q

The view that in the atonement Christ did not bear the just penalty of God for our sins but that he simply provided us with an example of how we should trust and obey God perfectly even if this leads to death

A

Example theory

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16
Q

The theory that Christ’s death was not a payment for our sins but God’s demonstration of the fact that since he is the moral governor of the universe, some kind of penalty must be paid whenever his laws are broken.

A

Governmental Theory

17
Q

Another term for “unlimited atonement”

A

General Redemption

18
Q

The Reformed view that Christ’s death actually paid for the sins of those whom he would ultimately be saved. A preferable term for this view is “particular redemption” in that the power of the atonement is not limited, but rather is fully effective for particular people.

A

Limited Atonement

19
Q

A term referring to Christ’s sufferings for us in which he took the penalty due for our sins and as a result died for our sins.

A

Passive obedience

20
Q

A sacrifice that bears God’s wrath to the end and in so doing changes God’s wrath toward us into favor

A

Propitiation

21
Q

The view that in the atonement Christ paid a ransom to Satan to redeem us out of his kingdom

A

Ransom to Satan Theory

22
Q

The view that Christ’s death actually paid for the sins of all people who ever lived

A

Unlimited atonement

23
Q

The work Christ did to earnour salvation by standing in our place in his life and death

A

Vicarious Atonement

24
Q

The theory that Christ’s death was not a payment for sins, but simply a demonstration of how much God loved human beings by identifying with their sufferings, even to the point of death. This becomes, then, an example designed to draw from us a grateful response.

A

Moral Influence Theory

25
Q

Another, more preferable term for the Reformed doctrine of “limited atonement.”

A

Particular Redemption