ST 501 Course
Curriculum in
Systematic Theology
by
Desmond Allen, Ph.D., Th.M., M.Div.
Preface
Theology affects every area of life. If one’s theology is awry, his whole life is off kilter. Everything from daily decisions to life’s goals is ultimately based upon one’s theological perspective. Thus, it is imperative that our theology be correct.
Unfortunately, for the last century systematic theology has merely passed from the seminary professor to the seminary student. Then, once the student graduates and assumed a pastorate (overwhelmed with sermon preparation, administrative duties, project coordination, counseling, visitation and other necessary features of ministry) all too often he fails to perform his primary role of teacher of the faith. As a result we have churches full of lay leaders who are woefully, theologically, inadequately prepared for their roles. To make matters worse, in recent years some seminaries have started offering graduate degrees that don’t even include studies in systematic theology. The result is frightening; not only are lay leader inadequately prepared for their roles, so too are many of their pastors.
Herein is a basic, yet comprehensive, introductory curriculum to traditional Christian evangelical systematic theology. These twenty‑four lessons (covering the fundamental doctrines of the faith) are designed to provide a seminary level education in systematic theology. Ideally, each student’s pastor will serves as mentor.
Each lesson will introduce a particular doctrine; outline the historical background of differing positions (when applicable); provide select Scripture passages to support the subject; suggest a memory verse; point out pertinent Topics for Essay & Discussion; designate a reading and writing assignment; and suggest collateral readings to encourage and direct further study on the topic.
Holy Scripture is God’s communication to His people. From the books of Moses to the Revelation of Jesus Christ, God has revealed Himself to us. He tells us who He is, who we are, and what He expects of us. We call the study of these things, theology.
The study of Christian theology has a long and illustrious history. The Apostle Paul was a master theologian; the early Church Fathers called the Apostle John “the theologian” due to his teaching on the internal relations of the persons of the Trinity. From the early days forward, every age of Church history is highlighted by gifted theologians who made valuable contributions to our understanding of God’s world.
Polycarp
(70‑160)
was the highly respected bishop of
Justin Martyr (100‑165) was the great second century apologist.
Origen
(185‑254)
was the greatest thinker and most prolific writer of his time. He
served
as head of the
Eusebius (263‑339) was the first to attempt a history of the Church.
Athanasius (296‑373) defended the doctrine of the Trinity against the Arian heretics.
Jerome (345‑420) had mastery of the biblical languages and labored twenty‑three years to give us the Latin Vulgate Bible.
Aurelius Augustine (354‑430) was the bishop of Hippo, a philosopher, an orator, author, apologist and a theologian. His influence dominated the medieval Church.
Martin Luther (1483‑1546) is known as the father of the reformation.
John Calvin (1509‑1564) the famed French reformer is still possibly the most influential theologian to date.
John Gill (1697-1771) was a Baptist pastor and theologian with strong Calvinistic views on soteriology.
John Wesley (1703‑1791) was a key figure in the great awakening and leader of the revival movement within the Church of England, which developed into Methodism. He was not a theologian but a powerful preacher of Christian perfectionism, which lead him in the direction of Armenian theology.
Jonathan Edwards (1703‑1758) another key figure in the great awakening.
Charles
Hodge
(1797-1878) a reformed theologian deeply committed to the authority of
Scripture; he had a strong influence of 20th Century
evangelicals
and fundamentalist.
William
G.T. Shedd
(1820-1894) one
of the most
notable systematic theologians of the American Presbyterian church.
Augustus H. Strong (1836-1921) was a Baptist minister and very influential theologian and a strong proponent of inclusivism.
Louis Berkof (1873-1857) was a very influential Dutch-American reformed theologian.
C. I. Scofield (1843-1921) authored his very influence theological notes which were a reformed theology with a dispensational viewpoint.
Lewis Sperry Chafer (1871-1852) was the first president of Dallas Theological Seminary, a reformed theologian and dispensationalist, and author of what is arguably the greatest work of Systematic Theology ever written.
Henry Allen Ironside (1876-1951) was a primarily self taught biblical scholar and dispensationalist who authored more than 100 books, served as pastor of Moody Church in Chicago, was offered a position at Dallas Theological Seminary (although he declined) and was awarded two honorary doctorates.
John Walvoord (1910-2002) was the second president of Dallas Theological Seminary, was mentored by Lewis Sperry Chafer and authored more than 30 important books on theology and contemporary issue.
Carl F. Henry (1913-2003) was an very influential speaker and author defending fundamentalism and evangelical theology; he was a founding member of the Evangelical Theological Society, the first editor of Christianity Today,
The study of theology is a lifelong endeavor and these lessons provide a solid foundation upon which to advance one’s theological studies. To encourage and direct advanced theological studies, numerous collateral readings are suggested. However, please beware; our theological pursuit is not merely academic, we are just as interested in the practical application as in the cognitive mastery. Ultimately, our quest for knowledge about God and His world is that we might better serve Him and His Church. As such, a very important part of this learning process is for students to teach what they learn to others; I trust this ordained design for discipleship is not forsaken.
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Boyce, James
Petigru. Abstract of Systematic Theology, The Southern Baptist Theological Seminary,
1887.
Chafer, Lewis
Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas
Theological
Seminary, 1948), Vol. 1, pp. 21‑47, 89‑104. Note, This work is not
provided.
LESSON 1
THEISM
The objective of theology is to discover and understand those facts concerning God and His relationship with creation. In systematic theology we attempt to understand these truths in a logical, methodical fashion. In this lesson we study the nature and necessity of theology. We learn of general and specific revelation, the theistic definition of God, arguments for His existence and are introduced to various non‑Christian worldviews.
Peter admonished, “If any man speak, let him
speak
as the oracles of God” (1Pe
But here a point of clarification as to our vernacular may be in order. Today we generally use the term “theology” to speak of the many extended subject matters having to do with God and Scripture; such as Inspiration, Anthropology, Angelology, etc. As a point of clarification, we reserve the term “Theology Proper” to reference the actual discussion of God Himself.
Those who might think there could be no objection to the study of theology are mistaken; and they might be surprised to learn such objection comes mostly from within the Christian community. Unfortunately some Christians have a willingly ignorant view of God and are perfectly happy to protect it. To them, the study of theology seems musty, stale, and worthless. In their view, Christianity is mostly experiential. They don’t need theology, which they believe is for those who have not experienced what they have. But the Bible is not a mere devotional handbook designed to stir emotions; nor is it a collection of mystical literature with obscure spiritual overtones. The Bible is essentially a theological textbook. In it we learn who God is, who we are, and what God expects of us. Those who refuse to learn theology are opening the door to the wolves, putting themselves in danger of falling prey to false doctrine.
Theology: Ac
14:17, 17:22‑31; 1Cor
General revelation: Job 12:7‑9; Ps 8:1‑3, 19:1f, 75:6; Isa 40:12‑14, 26; Ac 14:15‑17, 17:26f; Ro 1:19f., 13:1.
Specific revelation: Ps 105:1f; Mt 28:19; 1Co 2:8; Phil. 2:5‑8; Heb 1:1‑3, 2:1‑4; Re 1:1.
Definition of God: Ge 17:1, 22:14; Jg 6:24; Ps 23:1, 78:35; Isa 1:9; Jer 23:6; Re 1:4, 2:8, 21:6.
Existence of God: Ge 1:1; Ps 94:9f; Isa 40:12‑31; Ro 1:19‑23, 32, 2:14‑16.
Arguments for God’s existence: Ps 8:3f, 19:1f,
94:9; Ecc 12:14; Ac 14:17; Ro 1:18‑23, 2:14‑16; Heb 3:4; 1Joh
Non‑Christian worldview: Ho 4:17; Ro 1:22f; 1Th 1:9.
Memory Verse
“But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect.” (1 Pet 3:15)
Boyce, James
Petigru. Abstract of Systematic Theology, The Southern Baptist
Theological Seminary,
1887. Chapters 1-4, pp. 4-48.
Collateral
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 1, pp. v‑xxxviii, 3‑17.
Why is it necessary to study theology?
Explain the arguments for a belief in God’s existence.
Explain the major non‑Christian worldviews.
Explain special revelation and general revelation.
LESSON 2
BIBLIOLOGY: Part 1
The Word of God
An essential doctrine to the Christian faith is that the Bible is the Word of God. In this lesson, we’ll evaluate both the internal and the external evidence for this belief, as well as the genuineness, credibility, and canonicity of Scripture.
The word “Bible”
is from the Greek (βιβλίον
biblíon) for roll or scroll, which is actually the diminutive of the
Greek, βίβλος bíblos.
A biblion was a roll of papyrus. It is the term used in Lu
Viewed as a process, the formation of the NT canon occupied some 350 years. Various books written in the first century had been circulated through the churches. But the rise of heresy in the second century—especially in the form of Gnosticism with its outstanding spokesman, Marion—was a powerful motivation to formation a definitive canon. An examination process began in which legitimate Scriptures distinguished themselves from Christian literature in general on the basis of such criteria as apostolic authorship, reception by the churches, and consistency of doctrine with what the Church already possessed. The canon was ultimately certified at the Council of Carthage (397).
Of course there were, and still are, objections by some; primarily among those who reject the core doctrine of Christianity (or Dogmatic Theology). The primary objections as to the Bible being the sole Word of God (or even the Word of God) are that it was written by men and that other religious writings express other beliefs.
Both arguments are based upon a faulty presumption. The fact that it was written by men is part of its genius not a proof of imperfection. This agreement assumes that God either could not or would not work through men to accomplish His ends. That there are other religious books and other religious beliefs is the very reason God saw fit to communicate with us. His purpose is to gives us understanding of truth in the midst of untruth.
If the Bible is not the inerrant and infallible Word of God then it does not deserve our attention. At the very least, it deserves no more attention than a popular novel. Why master the content of a book that has no more authority or relevance than the latest best selling fiction? But if it is the inerrant and infallible Word of God we do well to know its content. In this lesson, we will study the subject of God’s inerrant and infallible Word more closely.
Internal Evidence:
De 6:6‑9,
17‑18; Jos 1:8, 8:32‑35; 2 Sam. 22:31; Ps 1:2, 12:6, 19:7‑11,
93:5, 119:9, 11, 18, 89‑93, 97‑100, 104‑5, 130; Pr 30:5‑6;
Isa 55:10‑11; Jer 15:16, 23:29; Da 10:21; Mt 5:17‑19, 22‑29;
Mr 13:31; Lu 16:17; Joh 2:22, 5:24, 10:35; Ac 17:11; Ro 10:17;
1Co 2:13;
Col. 3:16; 1Th 2:13; 2Ti 2:15, 3:15‑17; 1 Pe 1:23‑25; 2 Pe 3:15‑16;
Re 1:2, 22:18.
Credibility: 2Kg. 17:3‑6; Da 5:1‑6:28;
Mt 14:1‑12, 19:4f; Mr 5:17f, 12:26,
Memory Verse
“He said to
them, “This is what I told you while I was still with you: Everything
must be
fulfilled that is written about me in the Law of Moses, the Prophets
and the
Psalms.” (Lu 24:44)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 1, pp. 21‑47, 89‑104.
Discuss the
various arguments for the Bible being God’s Word.
Explain the two general lines of evidences that the Bible is God’s Word
Discuss the canonicity of the books of the OT and NT.
Explain the significance of inspired Scripture.
LESSON 3
BIBLIOLOGY: Part 2
The Inspired Word
The Bible speaks
of itself as being inspired by God. Paul used the (θεόπνευστος,
theópneustos) “God‑breathed” (2Ti
The inspiration
of Scripture has been a doctrinal tradition of Judaism since the time
of
Moses. Jesus implied the divine inspiration of the OT when he
argued that
“Scripture cannot be broken” (Joh
While the authors spoke and wrote with their individual peculiarities, they were simultaneously moved and guided by the Holy Spirit. Therefore the autographs (the original manuscripts) are both the verbal and plenary inspiration of God. The autographs are inerrant and infallible, reliable for doctrine, morality, social life, and science.
It was not until modern times with the advent of higher criticism about century ago that scholars began to challenge the doctrine of the inspiration and validity of Scripture. The objections to the doctrine of inspiration arose from the belief that the Bible makes some erroneous statements concerning science, history, morals, and religion, and that the NT sometimes, as they see it, misquotes the OT.
However, each of these objections finds its support in prejudiced assumptions or a poor hermeneutic. If the objector’s assumptions and hermeneutic are incorrect, their objections are invalid as well. For example, the charge that the Bible contains false scientific data is fueled by an invalid hermeneutic. To say that the statement, “From the rising of the sun unto the going down of the same the LORD's name is to be praised” (Ps 113:3) is scientifically inaccurate and thus erroneous is absurd. This was simply spoken in the vernacular. It was not meant to be a scientific treaty on astronomy. The number one rule of hermeneutics is vernacular, context, authorial intent.
Even today, actual scientist will use scientifically inaccurate phrases that convey their precise meaning in the vernacular. Myocardial infarction is the scientific term for an acute disease process in which the blood supply to a certain portion of the myocardial muscle is impeded or blocked altogether, thus causing that portion of the heart to suffer oxygen deprivation. Due to this lack of oxygen the tissue begins to die. In the vernacular we call this a heart attack. So do physicians. Yet, scientifically speaking it is a myocardial infarction. Even our modern meteorologists speak of the sunrise and sunset. Are we to believe that they actually think the sun rises and sets?
Inspiration: De
27:26; Jos 1:7, 8:31f; 2Kg. 17:13; Ezr
3:2; Ne 8:1; Ps 19:7, 33:4, 119:89; Isa 8:20; Da 9:2, 11, 13; Ac
1:16,
28:25; 1Co 2:13; 2Co 5:18‑20; Gal 3:10; 2Ti 3:16; Heb 10:15‑17; 1 Pe
1:10, 2:23; 2 Pe 1:21
Illumination: Ro
Memory Verse
“All Scripture is God‑breathed and is useful
for teaching, rebuking, correcting and training in righteousness.” (2Ti
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis
Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas
Theological
Seminary, 1948), Vol. 1, pp. 48‑88, 105‑125.
Explain the meaning of the verbal and plenary inspired.
Explain the various inadequate theories of inspiration.
Discuss how the following speak to Divine authorship
of the Bible: fulfilled biblical prophecies; unity of Scripture; power
to convict
of sin and change lives; indestructibility.
Define these theories of Inspiration:
Naturalistic,
Partial, Gracious, and Verbal.
Explain the Qualifying Conditions for
Inspiration.
Why is it reasonable to expect God would
reveal
Himself to man?
Name seven ways which are indicated in the
Scriptures whereby God is said to be glorified.
LESSON 4,
THEOLOGY PROPER: Part 1
That God exists is believed in every
culture—both in
modern times and those of antiquity. “Because that which may be
known of
God is manifest in them; for God has showed it unto them.
For the invisible things of him from the creation
of the world are clearly seen, being understood by the things that are
made, even
his eternal power and deity; . . . ” (Ro
Men know intuitively that God is. What they do not know is who He is. Thus, there are nearly as many different beliefs about who God is as there are different cultures. But Scripture solves this dilemma. Through it—God’s formal communication to man—we know who God is and what He expects of us.
We call the study of who God is, “Theology Proper”. Herein we learn of His nature and His attributes. We see that He is the eternal personal being; the self‑existent spirit without beginning, without peer, and without change. He is essentially both great and good. He alone is the author of life. He is omnipresent, omniscient, omnipotent, wise, true, holy, and righteous. We also learn of the Godhead. We see that God is eternally one in essence, yet simultaneously consists of three persons. These three persons: the Father, the Son, and the Holy Spirit are the one true God.
God the Father: Ge 14:19; Mt
Ontology:
De 6:4, Ex. 3:14; Mal. 3:6; Joh 4:24, 5:26; Heb 13:8.
Trinity: De 6:4; Mt 28:19; 1Co 12:4‑6; 2Co
Perfections: Ps 113:5‑6, 139, 145:9; Isa 55:8‑9;
Jer 32:27; Joh 17:3; Ro
Memory Verses
“I AM WHO I AM. This is what you are to say to
the Israelites: I AM has sent me to you. . . . I
said therefore unto you, that you shall die
in your sins: for if you believe not that I am [he], you shall die in
your
sins. . . . Jesus said unto them,
Verily, verily, I say unto you, Before Abraham was, I am.” (Ex
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 1, pp. 260‑317.
Define the four aspects of God’s essence.
Name the decrees of God and explain why are
they
termed decrees?
Concerning the process of redemption: Explain
how
the NT clearly presents the different works of the Father, the Son, and
The
Holy Spirit.
List and define the four spiritual aspects of
God.
List and define the four non‑moral
attributes of God.
List and define the moral attributes of God.
Distinguish the doctrine of the Trinity from Tritheism and Sabellianism.
List the eight ways to demonstrate Jesus deity.
List the divine attributes of Jesus.
List the seven things that show the Holy Spirit is a person.
List the five things that speak to the divinity of the Holy Spirit.
LESSON 5
THEOLOGY PROPER: Part 2
The Decrees and Works of God
Reformed theology stresses the sovereignty of God, and rightly so, for all things take place according to His divine plan, His eternal purpose. It is primarily a Theocentric rather than an Anthropocentric viewpoint.
The doctrine of God’s Decrees is based on the biblical teaching that according to His eternal purpose, by the decree of His own wise and sovereign will, and for His own glory, God brought all things that exist into existence. This includes both His independent acts and the human acts of history. He is, at the same time, both gloriously supreme over His creation and actively involved with it while being infinitely without imposed limitations from His creation.
The doctrine of God’s Decrees is necessarily closely related to the doctrines of Election and Predestination, which will be handled in lesson 12, under the subject of Soteriology.
Decree: De 28:58;
Isa 44:8; 1 Sam.
2:6‑8; 1Chr. 29:11‑12; Ps 90:2; Ac 17:24; Ro 11:33; Eph 1:9, 2:10.
Creation: Ge 1:1, 21,
27; Ne 9:6; Ps 33:6, 9; Isa
42:5; Ro 11:36; Col. 1:16‑17; Re 4:11.
“The LORD Almighty has sworn, Surely, as I have planned, so it will be, and as I have purposed, so it will stand.” (Isa 14:24)
Boyce, James
Petigru. Abstract of Systematic Theology, The Southern Baptist
Theological Seminary,
1887. Chapters 8, 17, pp. 97-105; 136-142.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 1, pp. 225‑259.
Define the doctrine of the decrees of God.
List the four broad categories of God’s Decrees.
Discuss the details of each of the four broad
categories of God’s Decrees.
The Doctrine of the Decrees in Theology
Scriptural Names for the Divine Decrees
The Nature of the Divine Decrees
The Characteristics of the Divine Decree
Objections to the Doctrine of the Decrees
LESSON 6,
ANGELOLOGY
Introduction
Our word angel (ἀγγέλλω,
angéllō) is a rather non‑specific term for messenger. It can
reference
both humans (as in the letters to the seven church in Rev 2-3), or
heavenly
beings. It’s even used of Christ himself
as in the OT theophanies (Ge 18:2, 23; Da
Fallen angels are those among these spirit beings who chose to follow Lucifer in his rebellion against God. These beings—known now as demons—under the direction of Lucifer, seek to thwart and corrupt God’s work and His creation. They wage warfare against God and His dominion. It is a spiritual warfare in which every believer is necessarily a participant.
Scripture
Holy angels: Ge
18:1‑19:1; Ps 8:4‑5,
148:2‑5; Mt 22:30, 26:53; Lu 24:39; Col. 1:16; Heb 1:5‑2:9, 12:22‑23;
Re 5:11‑14, 19:9‑10, 21:12, 22:8‑9.
Fallen angels: Ge
14:19, 22; 1Chr. 21:1; Ez. 28:12‑19;
Job 1:6; Isa 14:12‑14; Mt 4:1, 25:41; Js 2:19; 2 Pe 2:4; 1Joh 2:13; Re
9:1; 12:4, 20:10.
“Then I looked
and heard the voice of many angels, numbering thousands upon thousands,
and ten
thousand times ten thousand. They encircled the throne and the
living
creatures and the elders.” (
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 2, pp. 3‑124.
Discuss the six characteristics that define angelic nature.
Discuss the ministry of angels.
Explain when and
how some angels fell from grace as well as the result of their sin.
List and discuss
the various classifications of angels.
Discuss the Angel of Jehovah.
LESSON 7,
ANTHROPOLOGY: Part 1,
Man’s Origin
Man exists to bring glory to God, to share His fellowship and to fulfill God’s divine will and purpose upon the earth. Man (male and female) was created directly and immediately by God from the dust of the ground. Man was made a free agent consisting of body, soul, and spirit. Man was created in the image of God, having all the qualities of personhood, spirituality, intelligence, emotion, rationale and willfulness. Man is not only the crown of creation, but also the object of God’s special care.
Today, the primary objection to the doctrine of the immediate creation of man is the doctrine of evolution. Higher criticism rejects the biblical account of creation in Genesis 1 and 2, accusing them of being contradictory. These objections will be dealt with in this lesson.
Man’s origin and nature: Ge 1:26‑28, 2:15‑25,
Memory Verse
“So God created man in his own image, in the image of God he created him; male and female he created them.” (Gen 1:27)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis
Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas
Theological
Seminary, 1948), Vol. 2, 125‑214.
Explain the
general two-fold distinction concerning man and discuss the contrasts
between
these factors as set forth in the Scriptures.
Discuss the
difference between soul and spirit.
Distinguish
between the body and the flesh as used in the Scriptures.
Discuss the six
agreements and counter arguments of the theory of the evolution.
Discuss the six
biblical arguments for the immediate creation of man.
Discuss Berkof’s
two primary objections
Explain what is
meant when we say man was made in the image of God.
What are the
four historical and scientific arguments that all humanity has a common
ancestry?
What is meant by
the term dichotomous and trichotomous theories?
What comprises
the moral constitution?
LESSON 8
ANTHROPOLOGY: Part 2
Man’s Fall
Sin is the universal moral evil comprised of any lack of conformity to the moral law or revealed will of God; whether it be known or unknown, or by action or thought.
In Adam—the first man and progenitor of the human race—fell from his original sinless state. This occurred upon Adam’s personal and willful choice to disobey the revealed will of God. By this single act, mankind was immediately separated from fellowship with God, became inherently corrupt and unable to please God; thereby becoming the subject of God’s divine wrath, condemned to physical and spiritual death.
Mankind is totally depraved. Every child is born into this state of total depravity as the sinful nature is transmitted immediately by natural generation from father to child. So that the term ‘total depravity” does not refer to the depth of sin and iniquity, or to thorough corruption, but it speaks to the reality that every soul is totally alienated from God, such that no unregenerate man either seeks or understands God. As a result, every man is lost and in need of God’s salvation which is wholly by grace alone.
The trinity, the deity of Jesus Christ, his atoning sacrifice, and his glorious resurrection are doctrines of Dogmatic Theology. So too is the doctrine of total depravity, and just like the other doctrines of Dogmatic Theology, it too is rejected by every world religion and “Christian Cults”. Indeed, Judeo-Christian theology is the only belief system to accept this reality. Every world religion, in one way or another, believes that man has within himself the capacity to achieve righteousness. This is a foreign thought to the Judeo-Christian belief that man is born into sin and thereby unable to achieve righteousness, which comes only from God—gifted to those who humble themselves before Him. Such an act is offends man’s pride.
Although man is in this fallen sinful state, man retains the image of God in which he was created. It is this quality of human personality that makes man responsible for his sinful choices.
All things are for the glory of God. The fall of man and God allowing the race to continue even in its evil and rebellious state also serve for God’s glory. Although Lucifer’s was the first to rebel, it was Adam’s disobedience (the one created in God’s image) that brought to light numerous attributes of God’s character that hitherto could not have been known by his creation. Without the fall of man we would know nothing of God’s mercy, longsuffering, justice, holiness, goodness, etc.; even love in the extreme sacrificial sense of agape (ἀγάπη) would not have been understand. In the very real sense of the word apocalypse (ἀποκάλυψις), the manifestation of sin in the one created in God’s image, gave rise to greater unveiling of God’s attributes.
By allowing evil to persist for a time (i.e. until His plan is complete) God continues to be glorified in two ways: 1) By continuing to display the aforementioned heretofore attributes; and 2) By showing mercy and calling certain individuals to salvation, thereby creating a body of believers made in his image with whom He shall spend eternity. To this end Paul wrote: “What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory, Even us, whom he has called, not of the Jews only, but also of the Gentiles?” (Ro 9:22-24)
Sin and mankind: Ge 3:6‑7, 9:6; De 32:4; Job 14:4, 34:10; Ps 51:5; Pr 16:4, Isa 14; Jer 13:23; Joh 3:16‑18; Ro 3:9‑18, 5:12, 18, 7:14, 8:1; Gal 3:22; 1Co 11:7; 2Co 5:21; Heb 4:12; Re 20:11‑15.
Memory Verse
“Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned.” (Ro 5:12)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis
Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas
Theological
Seminary, 1948), Vol. 2, pp. 224‑373.
What is the purpose of the law of God?
List and discuss five things that define the nature of sin.
Discuss the problems connected with the fall of man?
Define total depravity.
Discuss the four immediate consequences of Adam’s
sin.
Name the three acts of imputation as set forth
in
the Scriptures.
Explain how even the sin of Adam and the
continued
sin of the race work to God’s glory.
LESSON 9,
CHRISTOLOGY: Part 1,
Jesus Christ is the second person of the Trinity. Born of the Virgin Mary, he thereby entered his creation as a man; he is God manifest in the flesh. This is the incarnation. We call it the hypostatic union. Here, within this one person is an everlasting and perfect union of two separate and divergent natures. Yet the natures remained distinct, whole, and unchanged, without fusion, so that this one person, Jesus Christ, is truly God and truly man.
Although overlooked by most of the Jewish world at the time, the OT prophets clearly predicted this union,
“Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.” (Isa 7:14)
“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” (Isa 9:6)
“Behold, the days come, says the LORD, that I
will
raise unto David a righteous Branch, and a King shall reign and
prosper, and
shall execute justice and righteousness in the earth. In his days
“And it shall come to pass, that whosoever
shall
call on the name of the LORD shall be delivered: for in mount
This reality continued with the NT writings:
“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. . . . And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” (Joh 1:1-3, 14)
“Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen.” (Ro 9:5)
“And without doubt great is the mystery of
godliness: God was manifest in the flesh, justified in the Spirit, seen
of
angels, preached unto the Gentiles, believed on in the world, received
up into
glory.” (1Ti
“I am Alpha and Omega, the beginning and the ending, says the Lord, who is, and who was, and who is to come, the Almighty.” (Rev. 1:8)
Throughout the history of the Church, various false teachers have arisen who denied the deity of Christ and this hypostatic union; of course, they also denied the doctrine of the Trinity. But from it infancy, the Church has rejected these splinter groups as heretics. The truth of this union between God and man is indeed a great mystery to our finite minds; but it is nonetheless a truth well documented in Scripture, and it is the very thing we are called upon to believe, to trust in, in which to place our faith.
The kingpins of the gospel message are the deity and the resurrection of Christ. Without these realities there is no gospel. Therefore it is no wonder that these are the doctrines Satan continues to attack.
Deity: Joh1:1, 14,
18, 29, 8:58; Ro 9:5; Col 1:15‑18;
1Ti 3:16; Heb 1‑2; Re 1:8, 11, 18.
Incarnation: Isa 7:14, 9:6; Jer 323:5-6; Joel
2:32; Lu 1:31‑32, 35; Joh
Memory Verse
“In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father full of grace and truth.” (Joh 1:1)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 5, 3‑94.
Discuss the reason for the incarnation.
Discuss how the tem kenosis in Php 2:7 (ἐκένωσεν, ekenosen from the root, keno) applies to Jesus.
Discuss the hypostatic
union; what it is, and what it is not.
Explain the two distinct lines of revelation
which
establish the pre-existence of Christ.
List and discuss the important OT passages
that teach
the pre-existence of Christ.
List and discuss the important NT passages which teach the pre-existence of Christ.
Discuss a few OT Christophanies.
LESSON 10
CHRISTOLOGY: Part 2
The Work of Christ
As the eternal Son of God, Jesus Christ was active in creation and is presently the means by which all things continue to exist.
Born into the human race via the virgin birth of Mary, as a man, he lived a perfect and sinless life. Because sin is passed from father to offspring, and because the father of Jesus was God, Jesus did not inherit the Adamic nature of sin. Interestingly, modern science has confirmed that the Y-chromosome is passed from father to son, one generation after the next; it does not pass from the female to her offspring. Being free of sin and therefore not subject to death, Jesus willingly suffered death to serve in behalf of man as the substitutionary sacrifice to satisfy divine justice.
On the third day, Jesus resurrected to life. This confirmed both his deity and God’s acceptance of his atoning sacrifice. His resurrection guarantees the believer’s victory over death as well. This is the glorious, purifying hope in the heart of every saint.
After his resurrection, Jesus bodily ascended into heaven; he is now seated at the Father’s right hand. Here, he ministers as the great high priest, petitioning and making intercession for the saints. He is the only mediator between man and God.
Jesus will continue this roll of mediator until the day he bodily returns to establish his earthly kingdom when he will reign on the throne of David, ruling the earth in righteousness for one thousand years. Finally, he will serve as judge. All who failed to place their trust in God’s provision will stand guilty before the throne where they shall be judged and sentenced to eternal punishment.
His sinless life
and sacrificial death: Ro 3:23‑26; 2Co 5:19; Heb 10:5‑20; 1Joh 2:2,
His
resurrection: Mt 28:6; Joh 14:19; Ac 2:23, 30‑31; Ro 1:4,
His ascension
and heavenly position: Lu 1:31‑33; Joh 5:27‑29; Ac 1:2‑3, 9‑11;
Eph 1:22‑23; Col. 1:18; 1Ti 2:5; Heb
“God made him
who had no sin to be sin for us, so that in him we might become the
righteousness of God.” (2Co
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 5, 95‑368.
Topics for Essay & Discussion
Discuss the seven reasons Thiessen lists for the importance of Christ’s death.
Give a short explanation of the five misinterpretations of Christ’s death.
Explanation what is meant by use of the terms vicarious, satisfactory, and ransom as they concern the work of Christ?
Explain the nature of Christ resurrection and why the resurrection is so important.
Discuss the significance of the argument from testimony for Christ’s resurrection.
Discuss the effects of Christ’s resurrection.
LESSON 11
PNUEMATOLOGY:
The Person and Work of the Holy Spirit
The Holy Spirit is the third person of the triune Godhead. He is truly God, having the same essence as that of the Father and the Son. He shares the attributes of deity and exercises individual administrative works.
He too was actively involved in creation. He is often directly associated with miracles. He is the divine author of Scripture, and He was involved in the virgin birth of the Lord Jesus. While upon earth, Jesus lived in close relationship with and reliance upon the Holy Spirit.
With respect to mankind, the Holy Spirit’s work involves both the restraint of certain sins and man’s enlightenment as to his need for God. It is through His efficacious grace that one is brought to the point of salvation. While throughout time He has been active in the life of every believer, now, in the current age of the Church, His relationship is corporate as well as personal.
His deity: Ps
139:7‑10; Isa 40:13‑14; Joh 14:16,
His involvement
in creation, miracles, Scripture, and the birth and life of Christ: Ge
1:2; 1Kg.
His work in the
world: Ge 6:3; 1 Sam. 16:14; Ps 51:11; Joh 14:16‑17, 16:7‑11; Ac
2:1‑4; 1Co
His work in the
life of the believer: Joh 1:12‑13, 3:2‑15, 14:16‑17; Ro 6:1‑14,
8:9, 12:3‑8; 1Co
“But the Comforter, who is the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (Joh 14:26)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Lewis Sperry Chafer,
Systematic Theology. (8 Volumes,
List and explain several passages that speak to the deity of the Holy Spirit.
Discuss what role the Holy Spirit had in creation.
Discuss how the lives of unbelievers affected by the Holy Spirit.
Discuss the significance of the Holy Spirit have in the recording of Holy Scripture.
Explain how the Holy Spirit was active in the life of Jesus while he was on earth.
List and explain four works of the Holy Spirit upon the salvation of the believer.
List and explain four continuing works of the Holy Spirit in the believer’s life.
LESSON 12,
SOTERIOLOGY: Part 1,
Election
Those with a more anthropocentric view of the world take issue with the doctrine of Election. In their effort to emphasis and explain man’s freewill they effectively overlook the sovereignty of God. We will deal with these problems in this lesson.
It’s imperative that we understand the meaning and significance of the terms, sovereignty and freewill. When understood correctly, God’s sovereignty and man’s freewill are not mutually exclusive. Although freewill implies unrestrained choice, there are certain natural limitations. One is not free to choose or to do something for which he has no ability. In this respect, God is also limited in his freewill; in that He cannot do something that is not in his nature, something for which He has no ability. Although He can do all things, He cannot do that which is against His nature. For example, God cannot lie. He cannot change. He cannot sin. Still, however, He is sovereign and can choose to do anything within His nature; and He has supreme power to do all that He may choose to do.
The same is true for man; he has the liberty, the freewill to choose to do anything that is within his ability or nature. Man cannot flap his arms and fly like a bird; he cannot hold his breath and dive deep into the ocean for an hour or so like a whale. This is not his nature and he lacks the ability.
As for man’s spiritual nature; man is wicked. It is a result of Adam’s fall. Scripture is clear about this.
“The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy: there is none that does good, no, not one.” (Ps 14:2‑3).
When left to himself, man does not have the
ability to choose God; it is not in his nature. And left to his own
devices he
has no communion with God; Because of man’s wickedness, his spirit is
effectually dead to God, “The LORD is far from the wicked: but he hears
the
prayer of the righteous.” (Pr 15:29)
It is only when the Holy Spirit begins His work in the individual’s heart, that the person the given the ability to choose God and to do good. This is Paul’s point in Romans 7 and 8.
“I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do — this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. So I find this law at work: When I want to do good, evil is right there with me. . . .” (Ro 7:18‑21).
Then Paul speaks as one in whom God has begun to work.
“Through Christ Jesus the law of the Spirit of life set me free from the law of sin and death. For what the law was powerless to do in that it was weakened by the sinful nature, God did by sending his own Son in the likeness of sinful man to be a sin offering” (Ro 8:2‑3).
Scripture
Election: Mt
Memory Verse
“For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves.” (Eph 1:4‑6)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 3, pp. 165‑205.
Topics for Essay & Discussion
Discuss the modified sublapsarian view of the order of the decrees.
Explain how this modified view different than the standard sublapsarian view.
Discuss why the sublapsarian must view be rejected.
Explain the election based on prescience, and discuss the problems with this view.
Explain the election based on choice, and discuss the problems with this view.
Discuss the conclusion Theissen comes concerning election by prescience versus choice.
Discuss ho Calvinism and Arminianism differs.
What is meant by the doctrine of vocation.
LESSON 13
SOTERIOLOGY: Part 2
Grace and God’s Purpose
There is but one means whereby man can be saved; it is the grace of God. It is a gift of God. Indeed, every breath man takes is by the grace of God. Judicially, we have all been sentenced to death; it is only by God’s grace, that He might fulfill His ultimate purpose in creation that any of us live. For this reason, it’s extremely important that we understand God’s ultimate purpose in creation. Due to man’s anthropocentric ego, this simple concept is often overlooked.
All of God’s creation is for His glory. This is His ultimate purpose. It is not to establish governmental authority or to bring equality among the nations. It is not His goal to orchestrate reformation or even the redemption of the lost. His goal was and is His own glory. This offends some; but who is the pot to say to the potter, “Why did you make me such?”
Once understood, this answers many questions. For example, what is the purpose of the Church? The answer: To glorify the Lord. Why does God allow evil? The answer: For His own glory. Evil is the antithesis of good. God is good. From the time God created spirits capable of independent decisions doing evil has been a philosophical possibility. Once evil did indeed materialize it brought to light certain of God’s perfections that His creation would not and could not have never known or understood if evil had not cropped its ugly head. Good has no meaning without its opposite, evil. Justice, forgiveness, mercy, grace and unconditional love would have no meaning in a world without sin. So while sin is everything God hates, at the same time its presence serves to magnify His perfections.
All things, yes as hard as it is to understand, all things ultimately bring the glory of God into view.
Grace: Isa 64:6; Joh 3:36; Ac 4:12; Gal 3:3; Eph 2:8‑9.
God’s purpose: Ro
15:6, 9; 1Co 1:9,
“What if God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory.” (Ro 9:22-23)
Assignment
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Grace: An Exposition of God’s Marvelous Gift.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 3, pp. 225‑266.
Discuss God’s ultimate purpose in creation as it relates to man.
Discuss the spiritual knowledge that is intuitive to mankind.
Discuss where we primarily find the revelation of God’s purpose.
Discuss the past methods God has used to carry out His plan.
Discuss the current method God is using to carry out His plan.
Discuss the future God will use to carry out His plan.
Explain in what way the Bible is a means of grace.
Discuss the application of God’s grace versus His judgment.
Explain the relationship of prayer and providence.
LESSON 14,
SOTERIOLOGY: Part 3,
Conversion, Faith, Repentance
The subjects for the next three lessons are very closely related. Each falls under the broad topic of Soteriology, or the doctrine of salvation. Although they might have been presented in a more logical order, we will study them in the order in which they appear in our primary text.
Conversion is the human aspect of that
spiritual
change, which from the divine side is called regeneration. The
two
elements of conversion are faith and repentance. Faith, by the persuasion of the
Holy Spirit, is
the turning of the soul to God. Repentance
is the voluntary change of mind toward God and the turning away from
sin to
Christ.
Archibald A. Hodge puts it this way: “Regeneration
is the ineffable act of God implanting a new nature. The
term conversion is used generally to
express the first exercises of that new nature in ceasing from the old
life and
commencing the new. Faith designates the
primary act of the new nature, and also that permanent state or habit
of mind
which continues the essential condition of all other graces. It is the spiritual apprehension of the truth
by the mind, and the loyal embrace of the truth by the will, without
which
there can be neither love, hope, peace, joy, nor repentance. The common sense attached to the word
repentance is very similar to that attached to the word conversion, but
it
differs from it as to its usage in two particulars— 1st. Conversion is
the more
general term, and is used to include the first exercises of faith, as
well as
all those experiences of love, of holiness, and hatred of sin, etc.,
which are
consequent upon it. Repentance is more
specific, and expresses that hatred and renunciation of sin, and that
turning
unto God, which accompanies faith as its consequent. 2nd.
Conversion is generally used to designate
only the first actings of the new nature at the commencement of a
religious
life, or at most the first steps of a return to God after a notable
backsliding;
while repentance is applied to that constant bearing of the cross which
is one
main characteristic of the believer’s life on earth.” (Lu 22:32; Ps
19:12, 13;
Lu 9:23; Gal
Salvation: Joh 3:16, 36; Ac
16:31; Ro 3:24, 4:6,
22‑25, 5:1, 9, 19,
Conversion: Ac
“And he said, I tell you the truth, unless you change and become like little children, you will never enter the kingdom of heaven.” (Matt 18:3)
Thiessen,
Henry C. Lectures in Systematic
Theology.
Chafer,
Lewis Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 7, pp. 93‑94.
Discuss the logical order in the experience of salvation.
Define and explain the importance of repentance.
Discuss the three elements of repentance.
List and explain the different elements to faith.
Discuss the source of faith.
Discuss faith and repentance and they relate to conversion.
Explain the three tenses of salvation.
Discuss the Christian’s sin and the path to victory.
LESSON 15
SOTERIOLOGY: Part 4
Justification, Regeneration, and Adoption
We use the term,
“the effectual call” to describe that irresistible work of the Holy
Spirit
that brings the elect to salvation by faith. Regeneration takes
place as
a result of the effectual call. By God’s grace, the effectual
call is
that work of the Holy Spirit by which individuals are born again into
the
In this new life, the believer is brought into union with Jesus Christ, whereby He dwells within the believer. This union results in the justification of the believer. Justification is that gracious work of God in which He pardons the believer’s sins and accepts the believer as righteous in His sight. This justification is made possible solely due to the believer having been united with Christ by faith; herein, Christ’s righteousness is imputed to the believer.
Justification:
Hab. 2:4; Ac 13:39; Ro 1:17, 3‑5,
Regeneration:
Joh 3:3, 14‑16; 14:16‑20;
Ro
Adoption: Eph 1:5; Gal 3:25‑26, 4:6; 1Joh 3:1‑2.
Memory Verse
“God made him
who had no sin to be sin for us, so that in him we might become the
righteousness of God” (2Co
Thiessen, Henry C. Lectures in Systematic
Theology.
Chafer, Lewis Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 3, pp. 3‑164, 206‑209.
Define justification.
Define regeneration.
Discuss the three actions of God, which are involved with justification.
Discuss the method of justification.
Explain why regeneration necessary.
Discuss the results of regeneration.
Explain the believer’s union with Christ.
Discuss the consequences of the believer’s union with Christ.
Explain adoption, as it relates to the believer.
LESSON 16
SOTERIOLOGY: Part 5
Sanctification and Preservation
The OT Hebrew term “to sanctify” (קָדַשׁ qâdash) conveys the concept of “to cut” or “to separate”; the NT Greek term (ἁγιάζω hagiázō) conveys the similar idea of separation; thus the concept, holy.
The quality of holiness in the OT is applied first of all to God. As such, its primary meaning is that of being unapproachable. God is divine; He is absolutely distinct from every creature. By implication, in a derivative sense, holiness is also applied to things or individuals that have a particular relationship to God.
Berkof makes an interesting point. In passing from the OT to the NT we become aware of a striking difference. While not a single other attribute of God stands out in the OT with anything like the same prominence as His holiness, in the NT holiness is seldom ascribed to Him. Conceivably, the explanation for this lies in the fact that in the NT holiness stands forth as the special characteristic of the Spirit of God, by whom believers are sanctified, are qualified for service, and are led to their eternal destiny.
Sanctification, as applies to the believer, consists of two parts: the mortification of the old man, and the life of the new man unto good works. Berkhof defines sanctification as, “that gracious and continuous operation of the Holy Spirit, by which He delivers the justified sinner from the pollution of sin, renews his whole nature in the image of God, and enables him to perform good works.”
The doctrine of sanctification leads, naturally, to the doctrine of preservation. Namely, that the saints of God are secure in their salvation. Due to the sovereign decree and power of God, and to the character and work of each person of the Godhead, the elect cannot become un-elect. One who is justified in Christ cannot become unjustified. This security for the believer gives him both a reason to persevere in the way of faith and holiness, and assurance by the Holy Spirit that the saving work of Christ is now and forever.
Sanctification:
Ac 20:32, 26:18; Ro 15:16; 1Co 1:2,
Preservation:
Joh
3:3‑7, 10:27‑29, 14:16‑17; Ac
Memory Verse
“May God
himself,
the God of peace, sanctify you through and through; may your whole
spirit, soul
and body be kept blameless at the coming of our Lord Jesus Christ.”
(1Th
Thiessen, Henry C. Lectures in Systematic
Theology.
Chafer, Lewis Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 3, pp. 267‑394.
Topics for Essay & Discussion
Define the term sanctification.
List and explain the significance of sanctification.
Explain when the act of sanctification take place.
Explain sanctification as a process.
Define the doctrine of perseverance.
Discuss the primary Scriptural proof for the doctrine of perseverance.
Discuss the agreements against the doctrine of perseverance as well as the counter arguments defending the doctrine.
LESSON 17
ECCLESIOLOGY: Part 1
The Foundation of the Church
The nature of the Church universal is that of a living organism. It is made up of all the saints who have been united into the body of Christ. These saints are chosen by God, sanctified and baptized by the Holy Spirit. The Apostle’s Creed uses the term “communio sanctorum” (the communion of saints) to signify the people of God whom He has chosen for his own.
The local church is the earthly reproduction of the Church universal. As such, the local church is an organized assembly of regenerated saints, baptized believers who have chosen to gather for worship, and for the purpose of learning and practicing the Word of God, for prayer, and fellowship and to observe of the ordinances. The tension between the universal and the local church was felt as early as the second century.
The rise of
certain
heresies forced second century Christians to raise the question as to
the true
Church; and to consider those characteristics of the Church as an
external
institution. Increasingly, from the days of Cyprian, bishop of
The conception of the Church as an external organization became more prominent as time went on. The imperial Church had developed an external and visible unity found in the college of bishops, wherein an ever-growing emphasis was placed on its hierarchical organization. The capstone of this organization occurred with the institution of the Papacy.
Since the Reformation, several organized bodies have emerged completely separate from the Papacy. Some however, in their own way, have retained or developed an undue emphasis on the external manifestation, thereby developing legalistic, materialistic, or artificially pietistic dogmas.
The significance of the
universal and local nature
of the Church must be realized and kept in balance.
As implied in the Apostle’s Creed (which
predates the Holy Roman Church), the term “catholic Church” (i.e.
universal
Church) speaks of all true believers and branches and of the
Membership: Mt
28:19‑20; Ac
Local: Ac 12:1; Ro 1:6‑7, 16:16; 1Co 1:1, 11:23‑26; 1Th 1:1; Re 2‑3.
Universal: Mt
28:19‑20; Joh 14:16‑17; Ac 1:5, 2:1‑4, 15, 20:28; Ro 6:5‑6;
1Co 1:2, 4:2,
Local polity: Mt 22:15‑22; Ac
6:1‑6,
13:2: Ro 13:1‑7; 1Co
Offices: Ac 6:3; 1Ti 2:2‑12, 3:2‑17, 5:17; Tit. 1:6‑7.
Memory Verse
“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.” (Mt 16:18)
Thiessen,
Henry C. Lectures in Systematic Theology.
Chafer,
Lewis Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 4, pp. 3‑153.
Discuss what the Church is not.
Discuss what the Church is.
Explain when the Church was founded.
Explain the difference between the Church Universal and the local church.
Discuss the organization of the early local church and the Scriptural proofs for it.
LESSON 18
ECCLESIOLOGY: Part 2
The
Ordinances,
While the Roman Catholic Church recognizes seven ordinances, Scripture instructs the Church to observe but two, water baptism and the Lord’s Supper.
Water baptism is for all believers. The word baptize is merely the transliteration of the Greek (βαπτίζω baptízō). Baptism serves as the believer’s public identification with the person and work of the Lord Jesus and with the people and message of God in the Church.
Concerning the
Lord’s Supper, the Roman Catholic Church holds to the doctrine of
trans‑substanation—the
belief that the bread and wine actually become the body and blood of
Christ. Thus, they effectively re-crucify the Lord with every
communion. The
Ordinances: Mt
26:27, 28:19; Ac
Destiny: Mt
13:24‑30, 36‑43, 47‑50, 24:12; Lu 17:26f; Ro 8:16f; 1Co 6:2‑3;
2Co 11:2; Eph
Memory Verse
“In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory.” (Eph 1:11‑12)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 4, pp. 154‑254.
Discuss the significance of baptism.
Discuss the common modes of baptism and who is to be baptized.
Explain the significance of the Lord’s Supper and who is to partake.
Discuss the mission and destiny of the Church.
LESSON 19
ESCHATOLOGY: Part 1
Christ’s Coming in the Air
In resent decades there has been much debate concerning the coming of the Lord Jesus for His Church. Will He come before, during, or after the seven-year period call the tribulation?
For a number of reasons, the pre‑tribulational view seems to best explain the many passages involved. The mid‑tribulational view has scant Scriptural evidence; and even this must be understood by a flawed hermeneutic that fails to reconcile other very important passages. Indeed, few actually adhere to this position.
The post‑tribulational view has several problems as well. Its greatest problem is the population of the millennial kingdom. Scripture clearly teaches that Christ returns immediately after the tribulation. At this time He separates the righteous from the unrighteous. But if at this time he receives the righteous (both dead and alive) in the heavens who then is left to populate the His 1,000 kingdom on earth. If the unrighteous are deposed, banished to hell, and the righteous are transformed into celestial being, the population of His kingdom is zero.
The only scenario that works is that the Church is translated before the tribulation—which Scripture also refers to as the day of the Lord (Zep 2:3; 2Th 2:2). In the seven years that follow, multitudes of both Jews and gentiles will be converted. Although most will suffer martyrdom, many others will survive. Upon His physical return, Jesus will separate the believers from the unbelievers. The unrighteous will be sent to hell and the righteous, the converts, both Jew and gentile, will enter and populate the kingdom (Mt 24:13‑14, 22, 25:31‑46; Re 6:9‑11).
Seeming, someone had told the Thessalonians they
were in the midst of the tribulation and so that they were struggling
with
their understanding of these things. To
which Paul could not have been clearer when explained that the Church
will be
resurrected prior to the day of the Lord (i.e. the tribulation). Immediately after his detailed review of the
resurrection of the Church (1Th
“But of the times and the seasons, brethren, you have no need that I write unto you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they shall say, Peace and safety; then sudden destruction comes upon them, as travail upon a woman with child; and they shall not escape. But you, brethren, are not in darkness, that that day should overtake you as a thief. You are all the children of light, and the children of the day: we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober. For they that sleep, sleep in the night; and they that are drunk are drunk in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. For God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we wake or sleep, we should live together with him. Therefore comfort yourselves together, and edify one another, even as also you do” (1Th 5:1-11).
Nature of His
coming: Mt
His coming for the Church: Joh 14:3; 1Co
15:51‑54;
1Th 4:13‑18; 2Th 2:1‑7; Re
Memory Verse
“For God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, Who died for us, that, whether we wake or sleep, we should live together with him.” (1Th 5:9-10)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 4, pp. 352‑378.
Explain the major differences between the
events
prophesied to accompany the coming of
Christ for
His Church and His coming to this earth with His Church.
Explain five of the erroneous interpretations of the return of Christ.
Discuss the Scriptural expectations for the believer’s attitude concerning the next prophetic event to be fulfilled.
Explain the difference between Jesus coming in the air and Jesus physical return to the earth.
LESSON 20
ESCHATOLOGY:
Part 2
The seven-year period of tribulation will begin immediately after the rapture of the Church. Although we commonly refer to this period of Daniel’s seventieth week as the tribulation, only the last three and a half years is considered the Great Tribulation. God will exercise his wrath upon the unbelieving earth dwellers. It’s a time of destruction, poverty, tyranny, pain and death. But it will also be a time of mass conversion. There will be a great awakening of both Jew and gentile, far surpassing anything single mass spiritual awakening in history.
Specifically, it
is also a time of punishment for
The seven-year
period will begin with the introduction of the charismatic political
figure,
the AntiChrist (2Th 2‑11). After orchestrating a peace treaty in
the
Three and a half
years after the signing of the peace treaty, the new charismatic world
leader
will enter and defile the Jewish temple (Da
During these last 3 ½ years, God’s wrath will be
poured out upon the earth. Plagues, catastrophes, sicknesses, and
death
will be worldwide. The charismatic political figure now appointed
as
world leader will become an evil tyrant, killing everyone who opposes
him.
Many will begin to tire of him and eventually revolt. Eventually
he
armies from around the world gather to wage war with him in the valley
of
Scripture
The great tribulation: Da 7:25, 9:26‑27; Mt 24; 2Th 2:2‑11; Re 6‑19.
Memory Verse
“For then, there will be great distress, unequaled from the beginning of the world until now—and never to be equaled again. If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.” (Matt 24:21‑22)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 4, pp. 360.
List and explain the purpose of Christ’s coming to the earth.
What will be the political nature of the tribulation period?
What will be the religious nature of the tribulation period?
Discuss
Discuss the Great Tribulation.
LESSON 21,
ESCHATOLOGY: Part 3,
The Revelation of Christ
The coming of the Messiah has been the hope of
At the completion of the seven-year tribulation the Lord Jesus Christ will return to the earth. He will destroy the armies of the beast and the armies of the world that have gathered to overthrow him. Satan will be cast into the bottomless pit for the duration of the millennium.
God will gather the nations of the world for judgment. Those individuals deemed righteous (i.e. the new converts who have placed their trust Christ) will be ushered into the kingdom. Those deemed unrighteous will be cast into hell.
Christ return to earth: Ez. 20:34‑38; Mt 24:29‑30, 25:32:46; Re 19:11‑21.
The time: Ac
1:7; Mt 16:3, 24:32‑36, 25:13;
Memory Verse
“I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice, he judges and makes war. His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. He is dressed in a robe dipped in blood, and his name is the Word of God.” (Rev 19:11‑13)
Thiessen, Henry
C. Lectures in Systematic Theology.
Chafer, Lewis
Sperry. Major Bible Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 4, pp. 255‑351, 379‑385.
Discuss the millennial kingdom.
Discuss the Church hold during the millennial kingdom.
Discuss the early Christian’s beliefs concerning the coming of the Lord.
Discuss the pre-tribulation versus the post-tribulation return for the Church.
Discuss premillennialism versus postmillennialism versus amillennialism.
LESSON 22,
ESCHATOLOGY: Part 4,
The
Resurrection and the Judgment of
The hope of resurrection is a driving force for every believer. Paul says without it we of all people are most miserable. Nevertheless, the doctrine of resurrection has always been one of dispute among non‑orthodox and unbelieving philosophers.
In the days of
Jesus, there was a difference of opinion among the Jews concerning the
resurrection. While the Pharisees believed in the resurrection,
the
Sadducees did not (Mt
Even today, non‑orthodox sects such as Mormons and Jehovah’s Witnesses hold the doctrine in contempt. But belief in the resurrection is key to the Christian faith. It is a purifying factor that keeps one’s attention rooted in the spiritual; indeed, it is a matter of Dogmatic Theology.
Resurrections:
Ge 22:5; Job 14:14; Ps 16:9‑10, 17:15; Isa26:19; Ho 13:14; Da 12:1‑3,
13; Mt
Judgment: 1 Sam. 2:10; 1Ch
Memory Verse
“Beloved, now are we the children of God, and it does not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that has this hope in him purifies himself, even as he is pure.” (1Joh 3:2‑3)
Thiessen, Henry C. Lectures in
Systematic Theology.
Chafer, Lewis Sperry. Major Bible
Themes.
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 4, pp. 385‑412.
Discuss the primary reasons for belief in a resurrection.
Discuss the nature of the believer’s resurrected body.
Discuss the nature of the unbeliever’s resurrected body.
Discuss when the resurrections take place?
Discuss the various judgments mentioned in Scripture.
LESSON 23
ESCHATOLOGY: Part 5
The
Millennial Kingdom and the
After the seven-year tribulation period, Christ will setup his millennial kingdom on the earth. As promised, he will reign on the throne of David. He will begin his reign with the judgment of the nations. The wicked will be cast into hell and the righteous, both Jew and gentile, will enter the kingdom. They will live and reign with the Lord. Being, as yet, in their natural bodies, they will also populate the kingdom. Life will be prolonged and war and disease will be subdued.
At the end of the thousand years, many of the sons and daughters born into the kingdom will still be unsatisfied, even in this utopian state. Satan will be released from his prison and will persuade 1/4 of the kingdom’s population to follow him.
Perhaps God might allow this final rebellion to emphasize the sinful nature of man’s heart, the doctrine of total depravity. Man is proud, rebellious by nature, even dissatisfied with the Lord Himself. By permitting man’s depravity, God’s graciousness is emphasized. For “where sin increased, grace increased all the more, so that, just as sin reigned in death, so also grace might reign through righteousness to bring eternal life through Jesus Christ our Lord” (Ro 5:20‑21).
At the completion of the millennium, God will set on the Great White Throne, a throne of judgment. All unbelievers from all ages will be made to stand before this court. There will be no forgiveness, no remitting of sentences in this court. Already condemned to eternity in the lake of fire, their deeds will be judge, thereby determining the degree of their suffering.
Finally, God will create a new heaven and a new earth in which the righteous of all ages will dwell. There they will commune with and serve the Lord for eternity.
The
millennial kingdom: Ps 72:6‑11; Isa 2:2‑4, 14:9‑11; Jer 23:5;
Da
The
White
Throne: Da 12:2; Heb
The final state: Isa 65:17, 66:22; 2 Pe 3:10‑13; Re 21‑22.
Memory Verse
“Jesus said to them,
“I tell you the
truth, at the renewal of all things, when the Son of Man sits on his
glorious
throne, you who have followed me will also sit on twelve thrones,
judging the
twelve tribes of Israel.” (Matt
Chafer, Lewis
Sperry. Major Bible Themes.
Suggested
Collateral
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), Vol. 4, pp. 412‑438.
Discuss the seven characteristic of the millennium listed by Thiessen.
Discuss
Satan’s
destiny.
Discuss the final judgment, who will be there and what will takes place there.
Discuss who will populate the millennium kingdom.
Discuss the new creation.
LESSON 24
DISPENSATION AND COVENENTS
Dispensationalist theology is often misrepresented by non-dispensationalist.
Perhaps the leading spokesman for dispensationalism was Dallas Theological Seminary professor, Dr. Charles Ryrie. He explained disponsationalism as such:
“Dispensationalism views the world as a household run by God. In this household-world God is dispensing or administering its affairs according to His own will and in various stages of revelation in the process of time. These various stages mark off the distinguishably different economies in the outworking of His total purpose, and these different economies constitute the dispensations. The understanding of God’s differing economies is essential to a proper interpretation of His revelation within those various economies. (Charles Ryrie, Dispensationalism, pp. 34-35)
Renald Showers, said this, “Dispensational Theology can be defined very simply as a system of theology which attempts to develop the Bible’s philosophy of history on the basis of the sovereign rule of God. It represents the whole of Scripture and history as being covered by several dispensations of God’s rule. . . . the term dispensation as it relates to Dispensational Theology could be defined as a particular way of God’s administering His rule over the world as He progressively works out His purpose for world history.” (Ronald E. Showers, There Really is a Difference! A Comparison of Covenant and Dispensational Theology (Bellmawr, NJ: Friends of Israel Gospel Ministry, 1990, 27, 30).
Assignment
Chafer, Lewis
Sperry. Major Bible Themes.
Suggested
Collateral
Chafer, Lewis Sperry. Systematic Theology. 8 Volumes, (Dallas: Dallas Theological Seminary, 1948), ??.
Define the meaning of the words dispensation and age.
Discuss and explain the major divisions of time as it relates to dispensations.
Discuss the value of dispensational distinctions in Bible interpretation.
Discuss is the divine purpose in the dispensation.
Discuss how the beginning and the end of each dispensation indicated.
Discuss the evidence that the period of the Great Tribulation is the continuance and completion of the age of the law.
Discuss the primary divine purpose in the dispensation of the church.
Discuss the age of the kingdom.
Explain the major covenants God has entered with man.
Define a conditional covenant and an unconditional covenant.
Discuss how Genesis 15:1-18 illustrates an unconditional covenant.
Discuss the importance of studying the covenants.
Explain what the covenant with Noah promised and what it reveals as to divine sovereignty.
Discuss and explain God’s covenant with Abraham and what it teaches as to God’s sovereignty.
Discuss God’s covenant with David and what it teaches as to divine sovereignty.
Discuss the truth
illustrated by
Discuss the New Covenant: the objectives, the conditional or non-conditional, the believer’s relationship with God.
Discuss the difference between divine sovereignty and human choice