Periods of Christian Periods of Christian LiteratureLiterature

Edificatory PeriodEdificatory Period90-150 CE90-150 CE

I. CharacteristicsI. Characteristics

A. Written with purpose of A. Written with purpose of devotional devotional help and strengthhelp and strength

B. Were simple and informal in B. Were simple and informal in stylestyle

C. Shows little knowledge of pagan C. Shows little knowledge of pagan philosophyphilosophy

D. Shows great reverence for D. Shows great reverence for Jewish Jewish ScripturesScriptures

E. They demonstrate a relatively E. They demonstrate a relatively “pure” Christianity“pure” Christianity

II. Examples

A.Clement of Rome (96 CE)—written to the church at Corinth; emphasizes revelation of faith through Jesus, speedy return of Jesus, Jewish Scriptures respected

B.Epistle of Barnabas—claims to have been written by Barnabas of NT but internal evidence denies this, gives many mistakes regarding Jewish rituals; written against Judaism

C. Ignatius—7 epistles written C. Ignatius—7 epistles written between 107-117 CE; importance in between 107-117 CE; importance in that they show ecclesiastical that they show ecclesiastical development with sacraments, development with sacraments, clergy, relationship of grace and clergy, relationship of grace and suffering, and doctrine of the churchsuffering, and doctrine of the church

D. Shepherd of Hermes (140 CE)—D. Shepherd of Hermes (140 CE)—very influential; baptism completes very influential; baptism completes regeneration; shows Gnostic regeneration; shows Gnostic influence, shows a corruption of influence, shows a corruption of morality in the churchmorality in the church

E. Didache (Teaching of the 12 E. Didache (Teaching of the 12 Apostles) (100 CE)—very importantApostles) (100 CE)—very important

Apologetic PeriodApologetic Period150-200 CE150-200 CE

I. CharacteristicsI. CharacteristicsA. Writers trained in theology and A. Writers trained in theology and

philosophyphilosophyB. Writings produced to define the faithB. Writings produced to define the faithC. Most important ones are addressed C. Most important ones are addressed

to to Roman emperorRoman emperorD. Tried to answer charges of atheismD. Tried to answer charges of atheismE. Tried to picture Christianity as an E. Tried to picture Christianity as an

ancient ancient religionreligionF. Makes use of Jewish ScripturesF. Makes use of Jewish ScripturesG. Set forth main evidence of Christ as G. Set forth main evidence of Christ as propheticpropheticH. Emphasize purity of Christian life H. Emphasize purity of Christian life

and and teachingteaching

II. ExampleII. Example

Justin Martyr (150 CE)—wrote Justin Martyr (150 CE)—wrote ApologyApology, divided into three parts; truths , divided into three parts; truths of the Christian gospel and proper of the Christian gospel and proper teachings. His teachings. His Dialogue with Tyrpho the Dialogue with Tyrpho the JewJew was divided into three parts, refutes was divided into three parts, refutes opinion of Jews regard law; Christ was opinion of Jews regard law; Christ was God incarnate, and OT predicted the God incarnate, and OT predicted the coming of Jesuscoming of Jesus

Polemical PeriodPolemical Period150-250 CE150-250 CE

I. CharacteristicsI. Characteristics

A. Writers are 2A. Writers are 2ndnd generation generation ChristiansChristians

B. Alarmed at increasing “error” B. Alarmed at increasing “error” in the in the churchchurch

C. Recognized authority of C. Recognized authority of “catholic” “catholic” churchchurch

D. Allegorized some ScriptureD. Allegorized some Scripture

E. Tried to make opponents E. Tried to make opponents looked looked ridiculousridiculous

II. ExamplesII. ExamplesA. Iranaeus (130-202 CE)—know for five A. Iranaeus (130-202 CE)—know for five books against heresy; wrote mainly books against heresy; wrote mainly

against against the Gnostics and Marcion; forms the Gnostics and Marcion; forms first canon first canon of Scripture as now of Scripture as now recognized; emphasized recognized; emphasized apostolic successionapostolic succession

B. Hippolytus—wrote against B. Hippolytus—wrote against MontanismMontanism

C. Tertullian—some regard as greatest C. Tertullian—some regard as greatest theologian of period; very strict morally, theologian of period; very strict morally, wrote against paganism, forms of wrote against paganism, forms of

Gnosticism, and Jews, wrote in Latin rather Gnosticism, and Jews, wrote in Latin rather than Greekthan GreekD. Cyprian (200 CE)—moderate toward D. Cyprian (200 CE)—moderate toward

the the lapsi; hierarchical view of bishops, lapsi; hierarchical view of bishops, apostolic apostolic succession, importance of Bishop succession, importance of Bishop of Romeof Rome

Systematic Systematic (Scientific)(Scientific)250-335 CE250-335 CE

I. CharacteristicsI. Characteristics

A. Part of Alexandrian school—A. Part of Alexandrian school—allegorical method of allegorical method of

interpreting interpreting ScriptureScripture

B. Platonic in natureB. Platonic in nature

C. Very systematicC. Very systematic

II. ExamplesII. ExamplesA. Clement (160 CE)—taught that A. Clement (160 CE)—taught that

Greek Greek philosophy was one preparation philosophy was one preparation for coming for coming of Christ; God is the of Christ; God is the “remote cause”; “remote cause”; interpreted “fall” interpreted “fall” allegorically; stressed “free allegorically; stressed “free will”will”

B. Origen—sought to moderate B. Origen—sought to moderate Greek Greek thought and Christian teachings; thought and Christian teachings; taught taught interpretation of Scripture has 3 interpretation of Scripture has 3 levels (1) levels (1) simple-level for the simple-simple-level for the simple-minded; (2) soul minded; (2) soul of Scripture or moral—of Scripture or moral—had to do with ethical had to do with ethical understanding; understanding; (3) allegorical; first to study (3) allegorical; first to study Bible Bible scientificallyscientifically

““Preserving” the Preserving” the FaithFaith

Judaism and Judaism and ChristianityChristianity

I. Council of Jerusalem--ch. 15I. Council of Jerusalem--ch. 15

A. First apostolic decree--ch. A. First apostolic decree--ch. 15:19ff15:19ff

1. abstinence from idolatry1. abstinence from idolatry

2. abstinence from blood2. abstinence from blood

3. abstinence from eating 3. abstinence from eating animals animals killed by strangulationkilled by strangulation

4. abstinence from immorality4. abstinence from immorality

Tightening of Church Tightening of Church OrganizationOrganization

I. No single example of church polity in I. No single example of church polity in NTNT

II. Ignatius—Bishop of Antioch—100-120 II. Ignatius—Bishop of Antioch—100-120 CECE

A. Wrote letters to the churches A. Wrote letters to the churches through through the bishopsthe bishops

B. Emphasized the “unity” of the B. Emphasized the “unity” of the churchchurch

1. Unity is found in the affairs 1. Unity is found in the affairs of of the churchthe church

2. Bishops were basis for unity2. Bishops were basis for unity

C. The bishop had help through the C. The bishop had help through the presbyteroipresbyteroi—priests—priestsD. The bishop became the earthly D. The bishop became the earthly

counterpart of Christcounterpart of ChristE. Was first to use the word E. Was first to use the word

“catholic”“catholic”

III. Cyprian—wrote that there where there III. Cyprian—wrote that there where there is “no bishop there is no church”is “no bishop there is no church”

Formation of NT Formation of NT CanonCanon

I. NT writers

II. Marcion (144 CE)

III. Iraneaus (Bishop of Lyons)—around 180 CE in his book Against Heresies

IV. Canon appeared as it is now with Anthanasius in 367 CE

V.Council of Carthage gave final consent in 397 CE

Development of the Creeds

I. Earliest creed is simply “Jesus is I. Earliest creed is simply “Jesus is Lord”Lord”II. The old Roman SymbolII. The old Roman Symbol

A. Evolves around 336 CEA. Evolves around 336 CEB. Would become the “test” of B. Would become the “test” of

orthodoxyorthodoxyC. In the 7C. In the 7thth or 8 or 8thth centuries it centuries it

became became the Apostles Creedthe Apostles CreedIII. Nicene Creed in 325 CEIII. Nicene Creed in 325 CE

Further Attempts of Further Attempts of “Defining” the Faith“Defining” the Faith

Novationism—250 Novationism—250 CECE

What to do with the What to do with the “lapsi“lapsi

I. Should those who desert the church I. Should those who desert the church during persecution be re-baptized and during persecution be re-baptized and allowed to rejoin the church?allowed to rejoin the church?

II. Novation said “No”II. Novation said “No”

III. The more liberal positions of the III. The more liberal positions of the bishops prevailed—they were allowed to bishops prevailed—they were allowed to rejoinrejoin

IV. Donatism—in 312 CE—wanted to IV. Donatism—in 312 CE—wanted to excommunicate the lapsiexcommunicate the lapsi

Trinitarian Trinitarian ControversyControversy

I. Arius—presbyter of church at I. Arius—presbyter of church at Alexandria who saw a difference in Alexandria who saw a difference in Jesus and the Father—his position Jesus and the Father—his position would lose although he has had would lose although he has had followers through the yearsfollowers through the years

II. Athanasius of Antioch was trinitarianII. Athanasius of Antioch was trinitarian

A. He would oppose Arius and A. He would oppose Arius and EusebiusEusebius

B. Arius emphasized heterousiosB. Arius emphasized heterousios

C. Eusebius emphasized C. Eusebius emphasized homoiousianhomoiousian

III. Decision made at Council of Nicea in III. Decision made at Council of Nicea in 325 CE325 CE

A. Would no settle the controversyA. Would no settle the controversy

B. Popes would alternate between B. Popes would alternate between Arianism and TrinitarianismArianism and Trinitarianism

IV. Council of Constantinople in 381 CE IV. Council of Constantinople in 381 CE proclaimed that the Son and the Spirit proclaimed that the Son and the Spirit were of the same essence of the Fatherwere of the same essence of the Father

Christological Christological ControversyControversy

What is the Nature What is the Nature of Christ?of Christ?

I. What is relationship between I. What is relationship between humanity and divinity?humanity and divinity?

II. Appolinarious said Christ had 3 partsII. Appolinarious said Christ had 3 parts

A. An animal body—fleshA. An animal body—flesh

B. A human soulB. A human soul

C. The Divine LogosC. The Divine Logos

D. Jesus this is 2/3 human and 1/3 D. Jesus this is 2/3 human and 1/3 GodGod

III. Nesorius of Antioch came to III. Nesorius of Antioch came to conclusion that there was a “fusion” conclusion that there was a “fusion” of the two natures—his claim would of the two natures—his claim would become the orthodox viewbecome the orthodox view

IV. Cyril of Alexandria said that in IV. Cyril of Alexandria said that in the incarnation the fusion is so great the incarnation the fusion is so great that it become depersonalized—thus that it become depersonalized—thus in reality only one nature, Jesus had in reality only one nature, Jesus had no human personalityno human personality

V. The Council of Ephesus in 431 CE V. The Council of Ephesus in 431 CE declared Nestorius a heretic and Cyril declared Nestorius a heretic and Cyril was banished. The term “mother of was banished. The term “mother of God” was given to MaryGod” was given to MaryVI. The Council of Calcedon in 451 VI. The Council of Calcedon in 451 CE declared Jesus was one person CE declared Jesus was one person with two natureswith two naturesVIII. The 3VIII. The 3rdrd Council of Constantinople Council of Constantinople in 680 CE declared Jesus was one in 680 CE declared Jesus was one person of two natures and two wills—person of two natures and two wills—the human will was always in the human will was always in submission to the Divine Willsubmission to the Divine Will

Anthropological-Anthropological-Soteriological Soteriological ControversiesControversies

I. First strictly “western” controversyI. First strictly “western” controversy

II. Two major parties—Pelagius and II. Two major parties—Pelagius and AugustineAugustine

III. Pelagius, British, early 5III. Pelagius, British, early 5thth century CE century CE

A. Said sin did not taint human natureA. Said sin did not taint human nature

B. Emphasized “free will”B. Emphasized “free will”

C. Humans can choose “not to sin”C. Humans can choose “not to sin”

D. Fall of Adam was an isolated mistakeD. Fall of Adam was an isolated mistake—— has no effects on othershas no effects on others

IV. Augustine—born in 354 CEIV. Augustine—born in 354 CEA. Emphasized “original” sinA. Emphasized “original” sinB . With fall of Adam, all B . With fall of Adam, all

humanity has humanity has fallenfallenC. Humans have same flesh as C. Humans have same flesh as

Adam Adam through human reproductionthrough human reproductionVI. Council of Orange in 529 CE VI. Council of Orange in 529 CE supported Augustinesupported Augustine

Development of Development of Pertrine PrimacyPertrine Primacy

I. Because of Roman prominence, the I. Because of Roman prominence, the church at Rome assumed a role of church at Rome assumed a role of importance and the Bishop of Rome importance and the Bishop of Rome would increase that importancewould increase that importance

A. In 96 CE Bishop Clement A. In 96 CE Bishop Clement wrote his wrote his first first letter to the letter to the church at Corinth and church at Corinth and ordered the ordered the church to seek peace church to seek peace within itselfwithin itself

B. Victor I (189-198 CE) ordered B. Victor I (189-198 CE) ordered the the convening of local synods in the convening of local synods in the East East and West to debate the and West to debate the Easter Easter celebration—he attempted to celebration—he attempted to

excommunicate those who did excommunicate those who did not not agreeagree

C. Bishop Stephen I (256 CE) C. Bishop Stephen I (256 CE) demanded that North African demanded that North African churches churches not require baptism not require baptism during Decian during Decian persecutionpersecution

D. Bishop Dionysus in 260 CE D. Bishop Dionysus in 260 CE called called Dionysus of Alexandria to Dionysus of Alexandria to account for account for using heterdox using heterdox expressions regarding expressions regarding the Logosthe Logos

II. Some bishops would write II. Some bishops would write concerning the primacy of Romeconcerning the primacy of Rome

A. Ignatius (110 CE) of Antioch A. Ignatius (110 CE) of Antioch in his in his Epistle to the Romans wrote Epistle to the Romans wrote that the that the Roman church was Roman church was “presiding in “presiding in love”—affirming a love”—affirming a special primacy of special primacy of faith for Romefaith for Rome

B. An inscription found on the B. An inscription found on the tomb of tomb of Bishop Abersius of Bishop Abersius of Hieaboles dated Hieaboles dated 180-220 CE said 180-220 CE said that Abersius was that Abersius was called to Rome called to Rome by the Holy Shepherdby the Holy Shepherd

C. Iranaeus (135 CE) writing against C. Iranaeus (135 CE) writing against Gnosticism wrote of Rome’s “plentitude Gnosticism wrote of Rome’s “plentitude of power” since she had dual apostolic of power” since she had dual apostolic foundation through Peter and Paulfoundation through Peter and Paul

D. Cyprian (254 CE) in an epistle D. Cyprian (254 CE) in an epistle regarded the Roman church as the regarded the Roman church as the “chair of Peter and principle church “chair of Peter and principle church from which issues priestly unityfrom which issues priestly unity

III. Council influences with regard to III. Council influences with regard to primacy of Roman bishopprimacy of Roman bishop

A. In Canon 38 of the Council of A. In Canon 38 of the Council of Constantinople in 381 CE and Constantinople in 381 CE and

Canon 28 Canon 28 of the Council of of the Council of Calcedon in 415 CE Calcedon in 415 CE there is mention there is mention that the bishop of that the bishop of New Rome New Rome “should be given precedent “should be given precedent of of honor over Old Romehonor over Old Rome

B. In 343 CE the Synod of B. In 343 CE the Synod of Saardia Saardia declared bishop of Rome the declared bishop of Rome the “highest “highest court of appeal” for court of appeal” for whole church in whole church in matters of disciplinematters of discipline

IV. In 493 and 495 CE Bishop Gallicius IV. In 493 and 495 CE Bishop Gallicius said that it was the office of the said that it was the office of the Roman church to judge other Roman church to judge other churches and was not to be judged by churches and was not to be judged by any human tribunalany human tribunal

V. In the 6V. In the 6thth century Emperor Justinian century Emperor Justinian spoke of the Bishop of Rom as “the spoke of the Bishop of Rom as “the first and chief of all priests of God”first and chief of all priests of God”

The Work of JesusThe Work of Jesus

The Nature of The Nature of HumanityHumanity

SINSIN

Two Major ViewsTwo Major Views

A. Peglagian viewA. Peglagian view

1. Immediate creation of 1. Immediate creation of soul soul free from sin in Godfree from sin in God

2. Adam’s sin only an evil 2. Adam’s sin only an evil exampleexample

3. Imputation is of personal 3. Imputation is of personal sin sin onlyonly

4. Sin is a violation of rules 4. Sin is a violation of rules and and standardsstandards

B. Augustinian ViewB. Augustinian View

1. Natural headship of Adam1. Natural headship of Adam

2. Organic unity of race—sin 2. Organic unity of race—sin comes seminallycomes seminally

3. Immediate imputation of 3. Immediate imputation of sin at sin at birthbirth

4. Whole race is condemned4. Whole race is condemned

Historical Historical Perspective of SinPerspective of Sin

I. Hebrew Bible ViewI. Hebrew Bible View

A. Some definitions of sin:A. Some definitions of sin:

1. a departure from what is 1. a departure from what is good, good, i.e., holyi.e., holy

2. a violation of the Law of a 2. a violation of the Law of a commandment, a legal definitioncommandment, a legal definition

3. a revolt, rebellion, or defying3. a revolt, rebellion, or defying—— stresses a willful nature, willful stresses a willful nature, willful actact

4. misc., terms, godless, 4. misc., terms, godless, profane, profane, impious, estranged, impious, estranged, polluted, etc.polluted, etc.

II. New Testament ViewII. New Testament View

A. Jesus’ viewA. Jesus’ view

1. Jesus saw sin as an 1. Jesus saw sin as an interior interior motive; an inward motive; an inward attitudeattitude

2. This perspective is seen 2. This perspective is seen in the in the Sermon the MountSermon the Mount

3. He emphasized the law 3. He emphasized the law was was good, but that morality good, but that morality was more was more than a legal than a legal obedienceobedience

B. Paul’s viewB. Paul’s view1. The great theologian of 1. The great theologian of

the the GospelGospel2. Jesus spoke in 2. Jesus spoke in

generalities; generalities; Paul spoke in Paul spoke in specificspecific

3. Jesus was founder; Paul 3. Jesus was founder; Paul was was consolidatorconsolidator

4. He agreed with Jesus 4. He agreed with Jesus that sin that sin in internal, but saw it in internal, but saw it more of a more of a cosmic strugglecosmic struggle

5. That part of humanity 5. That part of humanity which which sin is the “flesh”sin is the “flesh”

A Historical A Historical Development of SinDevelopment of Sin

I. Ignatius, 110 CEI. Ignatius, 110 CE

A. Greatest effect of sin is mortality—A. Greatest effect of sin is mortality—Jesus came to make us immortalJesus came to make us immortal

B. Sin is an expression of our finitudeB. Sin is an expression of our finitude

C. Our flesh is a symbol of mortalityC. Our flesh is a symbol of mortality

D. Jesus came in flesh to give us D. Jesus came in flesh to give us immortalityimmortality

II. The II. The DidacheDidache, 120 CE, 120 CEA. Strong legalistic bentA. Strong legalistic bentB. Church was beginning to be B. Church was beginning to be

aware aware of sin in its community—what of sin in its community—what to do?to do?

C. Beginning of a double-standardC. Beginning of a double-standard1. Requirements were so 1. Requirements were so stringent that not all could stringent that not all could

keep keep themthem2. Thus some will keep them 2. Thus some will keep them

for for the total the total 3. A “double ethic” developed3. A “double ethic” developed

III. III. The Shepherd of HermesThe Shepherd of Hermes, 115-, 115-140 140 CECE

A. Baptism wipes away all sins, A. Baptism wipes away all sins, but what about the sins but what about the sins committed after baptism?committed after baptism?

B. Are all sins equally serious?B. Are all sins equally serious?

C. Hermes developed three C. Hermes developed three categories categories of sinof sin

1. trivial sins—wrong 1. trivial sins—wrong thoughts, thoughts, etc.—these sins are etc.—these sins are forgiven by forgiven by repetition of the repetition of the Lord’s PrayerLord’s Prayer

2. serious sin—dishonesty, 2. serious sin—dishonesty, greed, greed, etc., only one repentance etc., only one repentance allowed, allowed, effected only if real effected only if real inward inward repentancerepentance

3. unforgivable sin—murder, 3. unforgivable sin—murder, adultery, idolatryadultery, idolatry

IV. Marcion, 140 CEIV. Marcion, 140 CE

A. Emphasizes a sharp contrast A. Emphasizes a sharp contrast between Judaism and Law and between Judaism and Law and

Christianity and the GospelChristianity and the Gospel

B. We were created in mortal, B. We were created in mortal, flesh flesh bodiesbodies

C . Flesh is evilC . Flesh is evil

D. Jesus came to undo the D. Jesus came to undo the creator creator God by giving us a spiritual God by giving us a spiritual bodybody

V. Iranaeus, 140-202 CEV. Iranaeus, 140-202 CE

A. Emphasized that God created A. Emphasized that God created humanity for a purpose—to humanity for a purpose—to

prepare us prepare us for eternal lifefor eternal life

B. Humanity created in the B. Humanity created in the image and image and likeness of God—draws likeness of God—draws distinction distinction between the twobetween the two

C. Image of God—humanity was made rational, free, and responsible—we have built into us a

natural law—which is the law of love for Christ

D. Likeness—not actually created— but potentially created in God’s likeness

1. Only Adam was created in God’s likeness for it means immortality

2. When Adam fell he lost the likeness and kept the image

3. Emphasis on image gives an optimism for humanity; not totally evil

VI. Tertullian, 155-255 CEVI. Tertullian, 155-255 CE

A. Very legalistic—when we sin A. Very legalistic—when we sin we rob we rob God of His omnipotenceGod of His omnipotence

B. Sin is a legal crime against B. Sin is a legal crime against GodGod

C. Each person is created free so C. Each person is created free so we we do not have to disobey the laws do not have to disobey the laws of Godof God

D. Deals with post-baptismal D. Deals with post-baptismal sinssins

1. mortal sin—includes 1. mortal sin—includes murder, murder, sexuality, idolatry—not sexuality, idolatry—not even even Christians can be Christians can be forgiven for forgiven for these sinsthese sins

2. venial sin—one can 2. venial sin—one can commit commit and remain in church if and remain in church if

repentance is repentance is sought and penance sought and penance givengiven

VII. Augustine, 354-430 CEVII. Augustine, 354-430 CE

A. His view is a synthesis of A. His view is a synthesis of Christian Christian thought, Platonic thought, Platonic philosophy and his philosophy and his own experienceown experience

B. He stresses God’s creation is B. He stresses God’s creation is good good and hence humans are good and hence humans are good and set and set within a good creationwithin a good creation

C. Evil is the tendency of all C. Evil is the tendency of all created created things to lapse again into the things to lapse again into the

nothingness from which they nothingness from which they camecame

D. Sin is a voluntary defection of D. Sin is a voluntary defection of humanity from the natural order of humanity from the natural order of creationcreation

E. Evil is turning away from God and E. Evil is turning away from God and a turning toward the changeable a turning toward the changeable worldworld

F. By rejecting God we are refusing F. By rejecting God we are refusing to obey any other authority except to obey any other authority except ourselves—we fall into a bondage of ourselves—we fall into a bondage of desiredesire

G. Fall was result of Adam’s misuse G. Fall was result of Adam’s misuse of free willof free will

H. All Adam’s progeny has been H. All Adam’s progeny has been contaminated by Adam’s sin, not contaminated by Adam’s sin, not voluntarily, but by being in Adam “as voluntarily, but by being in Adam “as in a root”in a root”

I. Primal sin of Adam is I. Primal sin of Adam is concupiscenceconcupiscence

J. Sexual union is a primary and J. Sexual union is a primary and obvious expression of concupiscence obvious expression of concupiscence

K. In his early writings, he thought K. In his early writings, he thought that Genesis 1:27-28 should not be that Genesis 1:27-28 should not be interpreted literallyinterpreted literally

L. Later he acknowledged that L. Later he acknowledged that sexuality existed in humanity’s state sexuality existed in humanity’s state of original righteousness, but held it of original righteousness, but held it was then totally subject to reasonwas then totally subject to reason

VIII. Thomas Aquinas, 1225-1274 CEVIII. Thomas Aquinas, 1225-1274 CE

A. Humankind exists in 2 worlds, A. Humankind exists in 2 worlds, natural and supernatural attained natural and supernatural attained

by by gracegrace

B. Also draws distinction between B. Also draws distinction between image and likeness of Godimage and likeness of God

1. Image refers to the 1. Image refers to the essential essential character of God as character of God as a rational a rational being—this is being—this is the natural person; the natural person; a person is a person is rational and rational and able to able to bring bring orderliness to the worldorderliness to the world

2. Likeness is an added gift from 2. Likeness is an added gift from God—not essential to define God—not essential to define

human, but it is human, but it is essential to salvationessential to salvation

3. This theory is called 3. This theory is called donum donum sueradditumsueradditum—added on—added on

4. Likeness gives power to 4. Likeness gives power to preserve preserve the body from the body from corruption, to bring corruption, to bring about about immortality—with the fall we lost immortality—with the fall we lost the likenessthe likeness

5. We lost communion with God, 5. We lost communion with God, but but we retained our rationalitywe retained our rationality

6. Aquinas was very optimistic 6. Aquinas was very optimistic about about human naturehuman nature

IX. Martin Luther, 1483-1546IX. Martin Luther, 1483-1546A. Sin is the eruption of our A. Sin is the eruption of our

relationship with Godrelationship with GodB. Image and likeness meant B. Image and likeness meant

same same thingthing1. Thus, he had concept of 1. Thus, he had concept of

total total depravitydepravity2. Every dimension of 2. Every dimension of

humanity humanity is touched by sinis touched by sin3. Sin is not static—it is a 3. Sin is not static—it is a continuing state of rebellioncontinuing state of rebellion

C. Only the law can reveal sin—C. Only the law can reveal sin—but by but by itself it drives humanity into itself it drives humanity into despairdespair

D. Law must always be D. Law must always be connected connected with gracewith grace

X. John Calvin, 1509-1564X. John Calvin, 1509-1564

A. Three ways we can know GodA. Three ways we can know God

1. God is known in the 1. God is known in the human human soul or consciousness, a soul or consciousness, a point of point of contact in the natural contact in the natural personperson

2. God is known in nature 2. God is known in nature and and history, see evidence of order history, see evidence of order in in nature—general revelation is nature—general revelation is

importantimportant

3. Holy Scripture—special 3. Holy Scripture—special revelation given by Godrevelation given by God

B. Somewhat similar to LutherB. Somewhat similar to LutherC. Sin is pride and rebellion—C. Sin is pride and rebellion—

very very personal and relationalpersonal and relationalD. Rejects view that sin is D. Rejects view that sin is

transmitted transmitted by sex actby sex actE. God’s will is that that we E. God’s will is that that we

should should become sinnersbecome sinnersF. Yet, we are still responsible F. Yet, we are still responsible

for our for our sin because we accept and sin because we accept and freely affirm freely affirm the sin within usthe sin within us

G. Concerned about God’s G. Concerned about God’s sovereignitysovereignity