Theological word of the day

[Kelp]

Sanctification
[saynk’-tuh-fih-kay‘-shun]

(Latin sanctifare, “to consecrate” or “make holy,” from Greek hagiazo, “to purify”)

Refers to the state or process of being set apart for special use. In Christian theology, is in reference to the change brought about by God in the believer which began at the point of salvation (justification) and continues throughout the life of the believer until the final state of glorification. The word (hagiasmos=sanctifcation/holiness) occurs several times in the NT (e.g., Rom. 6:19,22; 1 Cor. 1:30; 1 Thess. 4:3,4,7; 2 Thess. 2:13; 1 Peter 1:2).

A different definition from this one.



Sanctification
Taken from the same Gk root meaning “holy” (hagios), sanctification is the doctrine in Christian soteriology (salvation) that is normally used to describe the growth process of a believer. To be sanctified literally means to be “set apart unto God.” Theologically, the force of the doctrine is less an idea of separation from sin, but a closeness to God that is necessarily separate from the sin. In this sense, sanctification is both a position and a process. The Christian has been sanctified (1 Cor. 6:11), but there is also a since in which he or she is working toward a realization of this reality in their spiritual walk (Rom. 6:22; Phil. 2:12).

[Kelp]

Infralapsarianism
[in’-fruh-lap-sair‘-ee-uh-niz’-um]

(Latin infra, “after” + Latin lapsus, “fall” = “After the fall”)

Also, “sublapsarianism.”

A system of belief among certain Calvinists believing in a theoretical plan of God that occurred before creation concerning his decree to save mankind. In the “infra” scheme, God first decreed creation, second he decreed to allow the fall, third he decreed to elect some to salvation while passing over others, and fourth he decreed the atonement as a means of salvation for the elect. In this order one can surmise that the damnation of the reprobate came as a result of the self-determined fall of mankind, not God’s active reprobation (double predestination).

See supralapsarianism.

[Kelp]

Dynamic Equivalence
The theory of translation that seeks to represent the original text by translating in a thought-for-thought paradigm, rather than a word-for-word paradigm (see Formal Equivalence). Dynamic Equivalence translations would include, among others, the NIV, NLT, NJB, and GNB.

[Kelp]

Abecedarians
A 16th century German sect of Anabaptists led by Nicholas Storch who believed that all knowledge, even knowledge of the alphabet, prevents people from a true knowledge of God. Abecedarians believed that God would provide all necessary understanding through divine means such as visions and ecstatic experiences. According to them, all theology and “academic” learning amounted to an idolatrous abandonment of the Christian faith. Their name, Abecedarians, comes from their denial of the ABCs.

[Kelp]

Foundationalism
A form of philosophy or theology that affirms certain basic presuppositions as the foundation to systems of knowledge and belief. Examples of assumed foundational principles would be the Law of Non-contradiction or the Law of Excluded Middle. These assumed truths, according to foundationalists, give epistemic justification to other truths. Most people throughout history have held to some form of foundationalism.

[Kelp]

Libellatici
(From Lat. liber, “book” or “document”)

The Libellatici were those Christians who, during the persecutions of Decius (A.D. 250-251), purchased certificates (libelli) which (falsely) indicated that they had made the proper sacrifice in order to avoid persecution and martyrdom. The Libellatici were admitted back into the church after repentance was made. The sacrificati, those who did offer a sacrifice to idols and the thurificati were those who had burnt incense on the altar of the gods.

[Kelp]

privatio boni
(Lat. “the privation of good”)

The theological belief about the existence of evil normally associated with St. Augustine. In this belief, evil is not an entity or a substance, but the (de)privation of a substance, namely goodness or righteousness. Therefore, God did not create evil since evil is not an actual “thing.” As darkness has no substance in itself but is a privation of light, so also evil is a privation of righteousness. God allowed for this privation in his allowance for freedom.

Read Augustine on the privatio boni.

[Kelp]

Formal Equivalence
The theory of translation that seeks to represent the original text by translating in a word-for-word paradigm, rather than a thought-for-thought paradigm (see Dynamic Equivalence). Formal Equivalence translations would include, among others, the KJV, NASB, ESV, and RSV.

[Kelp]

General Revelation
General revelation describes revelation from God that is given generally to all people being mediated through creation. It is also “general” because it is indirect in its communication. Psalm 19 and Romans 1:18-20 speak specifically about the reality of general revelation. Paul specifically says that creation tells us enough about God’s nature and attributes so that people are without excuse when they do not believe in Him. From the complexity of the human eye to the vastness of the expanse of heaven, general revelation has a voice of its own. This is in contrast to special revelation which is directly from God and is not readily available to all people.

[Kelp]

Grammatico-historical Exegesis
The hermeneutical method of interpretation which seeks to understand the Scriptures in is original grammatical and historical context. This is also know[n] as authorial intent hermeneutics since it seeks to discover the meaning that the original author intended. This type of interpretation is would be in contrast to reader-response hermeneutics which allows the reader to provide their own subjective meaning. It is also in contrast to allegory, spiritualistic, and authoritative hermeneutics (which says the text means whatever the institutional authority says it means).

Support us by donating to Reclaiming the Mind Ministries

Added by me: Not supporting Tweb, but Reclaiming the Mind.

[Kelp]

opus alienum
(Lat, “the work [of God] alien” or “the work of another”)

The works of God that seem to militate against his proper character, but which are nevertheless an act of his decree as he uses secondary means. We see the opus alienum when God works through sin to accomplish his will (see 1 Kings 22:20-23). God is not the instrumental cause of the sin, but uses it to accomplish his will.

Donate to Reclaiming the Mind Ministries. Your support is greatly needed.

[Kelp]

opus propritum
Lat. “the work [of God] proper”

The work of God which comes from his essential character that is not mediated through sin. These are works that are natural to who God is such as creation, grace, love, providence, mercy, and justice. This is in contrast to the opus alienum (the work of God alien) which are God’s works that are mediated through sin.

[Kelp]

Jesuits
(Society of Jesus)

Founded in the sixteenth century by Ignatius of Loyola, the Jesuits are a Roman Catholic monastic order who reports directly to the Pope. During the Reformation, the Jesuits were influential in responding to the Protestant movement. They distinguish themselves through their work in education, intellectual pursuits, cultural engagement, and missions as well as their military-like discipline.


Added by me: According to conspiracy theorists, they are also lizards from space who rule the world

[Kelp]

Dogma
[dawg’-muh]

(Greek dogma, “decree or ordinance”)

An established, settled, and often authoritative opinion concerning a matter. With respect to Christian belief, dogma expresses a statement of belief which carries with it the authority of a particular religious institution or tradition.

[Kelp]

Memorialism
The view of the Lord’s supper believing that the taking of the bread and wine represents a symbolic memorial or a remembrance of Christ’s redeeming work on the cross. This view has its most articulated foundation in the theology of Ulrich Zwingli (1484-1531). Memorialism is in contrast to all forms of the “real presence” view which hold that Christ is physically present in the taking of the bread and wine. Memorialism argues that when Christ said “this is my body . . .” that he was speaking symbolically. One of the primary arguments for this view would be that to take it literally would have to mean that the bread and wine were Christ’s body at the time of the first Lord’s Supper, while Christ was yet living, not only following the passion. Most Protestants hold to this view with the exception of Lutherans.