Theological Word of the Day

The belief among Roman Catholics and Eastern Orthodox that Mary remained a virgin her entire life, never having sexual relations with Joseph after the birth of Christ. Most Protestants object to this doctrine believing that the Bible teaches that Mary had other children and that this doctrine arose out of a philosophical disdain for the act of sex adopted by the early church. Martin Luther and Huldrych Zwingli both accepted the doctrine believing it to be non-essential, while John Calvin rejected it. Despite its lack of biblical support, it does find substantial support throughout church history.

The belief among Roman Catholics that Mary was conceived without original sin. Though not taught in the Scripture, Roman Catholics believe that this doctrine is a theological necessity in order for Christ to be born without the stain of sin. Protestants reject this doctrine citing insufficient biblical support. As well, Protestants would argue that the theological reasoning is problematic since Mary’s mother would have to be born without sin to protect Mary, and this would continue all the way back to the first woman. This doctrine was dogmatized by the Roman Catholic Church in 1854 in the Constitution Ineffabilis Deus by Pius IX.

[noe-eht’-ik] (Greek noesis, “understanding” from Greek nous, “mind”)

The concept in Christian theology that argues for the negative effect of sin on the minds of all people. This effect changes man’s thinking and ability to understand. It is not that the mind is incapacitated, but that sin has a deteriorating effect on our ability to think and believe. This effect is primarily seen with regard to our understanding and perception of spiritual things. All Christian traditions believe that sin has debilitated the mind, but some will differ with respect to the degree or what the remedy is.

[kehr-ig''-muh] (Greek kerygma, “that which is preached or proclaimed”)

A theological term used to describe the essential teaching or preaching of the New Testament writings, Apostles, and evangelists. C. H. Dodd believed that there were six essential components to the kerygma of the early church as evidenced in the book of Acts: 1) We are in the latter days of
fulfillment. 2) This is evidenced by the life, ministry, and death and resurrection of Jesus Christ. 3) Jesus, the Messiah, has been raised and exalted at the right hand of God. 4) The Holy Spirit has been given to the church and is the representative of Christ”s present power and glory. 5) This age will consume itself when Christ returns as Judge and Savior. 6) Man must repent and receive forgiveness, the Holy Spirit, and salvation.

Describes the rule of faith proposed by St. Vincent of Lerins in the fifth century A.D. which seeks a universal consent of the faith that bears the mark of antiquity—ubique, semper, omnibus (“everywhere, always, all”). If one’s faith did not meet this criteria, it was not considered “catholic” (that of the true, “universal” church).

From the fourth chapter of The Commitorium:

“Now in the Catholic Church itself we take the greatest care to hold that which has been believed everywhere, always and by all. That is truly and properly ”catholic,” as is shown by the very force and meaning of the word, which comprehends everything almost universally. We shall hold to this rule if we follow universality (i.e., ecumenicity), antiquity, and consent. We shall follow universality if we acknowledge that one Faith to be true which the whole Church throughout the world confesses; antiquity if we in no wise depart from those interpretations which it is clear that our ancestors and fathers proclaimed; consent, if in antiquity itself we keep following the definitions and opinions of all, or certainly nearly all, bishops and doctors alike.”

A manuscript named after L. A. Muratori which was discovered in 1740 and dates back to around A.D. 200 (ca. A.D. 170). It contains what is believed to be the earliest list of New Testament books. The unknown author lists the accepted books of his day, recognizing the Four Gospels, Acts, thirteen Epistles of Paul, First John, Second John, Jude, and Revelation.

Read the Muratorian Canon

The “emerging church” is a representative designation for a growing ethos or way of thinking among many dissatisfied Christians (primarily those in Protestantism). While there is no primary leader or credal unity among those in the emerging church, there are certain characteristics that stand out among “emergers,” as they are called. These characteristics are not necessarily found in all emergers, but are representative of the emerging ethos.

1. Epistemologically, they are less optimistic about our ability to come to know “the” truth, but find value in many perspectives.

2. Theologically, they are prone to questioning traditional theological dogma.

3. Politically, they call for change and social activism and often a disassociation with the Republican party.

4. Sociologically, they call on the church to reach out to those in need with love and compassion.

5. Missionally, they focus on “mission” as the everyday role of Christians that should permeate every aspect of their life.

(c. 130-200) A disciple of Polycarp who was said to have been a disciple of the Apostle John, Irenaeus was one of the greatest theologians of the early church. He served as the bishop of Lyons (France). Irenaeus is known for his polemics against the false teachers and teachings of his day. In his Against Heresies, he fought against Gnosticism (those who believe that they had a secret knowledge of Christ), and, in doing so, was the first to appeal to ”apostolic succession” to demonstrate
that Christ”s teachings were not secret, as the Gnostics argued, but were evident, being found in all those who found their teachings in the traditions of the church that went back to the Apostles. In doing so, he was one of the first to argue for an “orthodox” Christianity. 

[aw’-mih-len''-ee-uh-liz’-um] (Latin a-, “before” + Latin mille, “thousand” + Latin annum, “years”) norInaugurated Millennialism

A particular view of Christian eschatology that teaches the
Kingdom of God was inaugurated at Pentecost and will conclude at Christ”s Second Coming. Unlike premillennialism, the amillennial view asserts there will not be an established period in which Christ “physically” reigns upon the Earth. Rather, He reigns as King in Heaven at the right hand of the Father through his established church. The most notable early church father to accept [and systematize] this position was St. Augustine.

[uh-nak''-ruh-niz''-um] (Greek ana, “against” + Greek chronos, “time”)

The fallacy when one misplaces a contemporary usage of something (words, events, customs, etc.) and enforces it upon the past. In theology, this is often done with word usage and can cause great misunderstanding. For example, the word “catholic” today carries a connotation associating it the current Roman Catholic Church. Often when one reads early church documents they will see the word “catholic” and enforce their current understanding of what it means to be catholic into their understanding when, in truth, the word meant something much different.