Theological Word of the Day

The hermeneutical method of interpretation which seeks to understand the Scriptures in their original grammatical and historical context. This is also known as ‘authorial intent’ hermeneutics since it seeks to discover the meaning that the original author intended for the original audience. This type of interpretation is in contrast to ‘reader-response’ hermeneutics which allow the reader to provide their own subjective meaning. It is also in contrast to allegorical, spiritualistic, and authoritative hermeneutics (which say the text means whatever the institutional authority says it means).

(Latin, “the privation of good”)

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

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

Zeno’s paradox is a common name for a grouping of paradoxes that are believed to have been put forth by Zeno of Elea (ca. 490 BC – ca. 430 BC) in support of Parmenides’ belief in a certain type of philosophical monism (i.e. all is one). The paradox can be summed up this way. Motion is impossible. In order for anything in motion to get from point A to point B, it would first have to travel halfway. In order to get to the halfway point, it would have to travel halfway to the halfway. In order for it to get to this halfway, it would have to travel halfway to the halfway of the halfway, ad infinitum. Since it is impossible to traverse and infinite number of halfway points, motion does not really exist. It is an illusion. While mathematicians and engineers find this paradox solvable, philosophers are still puzzled about its ability to deny motion.

(From Latin liber, “book” or “document”)

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

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

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

Hyper-Calvinism is a pejorative designation for those who are believed to go beyond historic Calvinism in their doctrine. Although there is no one way to designate a Calvinist as “hyper,” there are many extremes that might carry such a designation. Among these extremes: the belief that we do not need to evangelize, the belief that God is the author of evil and sin, the belief that God does not love the non-elect, the belief that God actively elected people to go to hell (the reprobate) before he created them (superlapsarianism), the belief in meticulous sovereignty (that God is the immediate cause of all things), and/or that true Christians will always be Calvinist. All of these are not defining characteristics of historic Calvinism.

(Greek theos, “God” + Greek tokos, “parturition, childbirth”)

Theotokos is a historic designation given to Mary in relation to her role as the mother of Christ. Theotokos means “God bearer.” This designation was approved by the third Ecumenical Council held at Ephesus in 431. Nestorius apposed the use of the term theotokos, preferring christotokos (“Christ-bearer), believing that Mary was the mother of the human nature of Christ, not the divine nature. Most, however, felt that this would divide Christ into two persons. Led by Cyril of Alexandria, the council chose theotokos to acknowledge a belief in the dual-nature of Christ. It is important to note that this designation was not meant to venerate Mary, but to make a theological statement about Christ. He must be fully God and fully man if man is to have redemption.

(Gk. ask?sis, “athlete”)

Describes the life of self-denial, primarily in the abstaining from life’s pleasures that might distract from a life of devotion to God. Vows of abstinence from sex, marriage, foods, alcohol, shelter, wealth, and many other “mundane” pleasures accompany the ascetic life. Monks and nuns are among those in the history of the Church who have vowed themselves to such lives. Many Christians, while advocating self-discipline and periods of abstinence, believe that the ascetic life is not only contrary to the will of God, but follows a dualistic worldview, believing the material pleasures of the world are evil. These Christians would say that all things are from God and can be enjoyed in their proper place and time so long as God is acknowledged and glorified (1 Cor. 10:31). Simeon Stylites (c. 390) was perhaps the most famous of the early Christian ascetics, living for 37 years on top of a pillar in the desert, abstaining from, among other things, the pleasure of any physical or visible contact with women. It is said that Simon would not even allow his own mother to come see him.