(Ezra 7:10) Theology can be defined simply as "the study of God".

§ 15. And thus I have given a short, and, I think, true history of the first beginnings of human knowledge, whence the mind has its first objects, and by what steps it makes its progress to the laying in and storing up those ideas, out of which is to be framed all the knowledge it is capable of; wherein I must appeal to experience and observation, whether I am in the right: the best way to come to truth, being to examine things as really they are, and not to conclude they are, as we fancy of ourselves, or have been taught by others to imagine.

Why should we know anythingmore?

 Paul points out that there is an element of work involved in handlingthe word of truth.

Thursday, March 8, 7pm, Fellow's Public Forum

a. Old Testament proofs. Some of the early Church Fathers and even some later theologians, disregarding the progressive character of God’s revelation, gave the impression that the doctrine of the Trinity was completely revealed in the Old Testament. On the other hand Socinians and Arminians were of the opinion that it was not found there at all. Both were mistaken. The Old Testament does not contain a full revelation of the trinitarian existence of God, but does contain several indications of it. And this is exactly what might be expected. The Bible never deals with the doctrine of the Trinity as an abstract truth, but reveals the trinitarian life in its various relations as a living reality, to a certain extent in connection with the works of creation and providence, but particularly in relation to the work of redemption. Its most fundamental revelation is a revelation given in facts rather than in words. And this revelation increases in clarity in the measure in which the redemptive work of God is more clearly revealed, as in the incarnation of the Son and the outpouring of the Holy Spirit. And the more the glorious reality of the Trinity stands out in the facts of history, the clearer the statements of the doctrine become. The fuller revelation of the Trinity in the New Testament is due to the fact that the Word became flesh, and that the Holy Spirit took up His abode in the Church.

According to HelmutThielicke: The Greek philosopher Plato (c.

§ 19. Nor let it be said, That those more particular self-evident propositions, which are assented to at first hearing, as that one and two are equal to three; that green is not red, &c.; are received as the consequences of those more universal propositions, which are looked on as innate principles; since any one, who will but take the pains to observe what passes in the understanding, will certainly find, that these, and the like less general propositions, are certainly known, and firmly assented to, by those who are utterly ignorant of those more general maxims; and so, being earlier in the mind than those (as they are called) first principles, cannot owe to them the assent wherewith they are received at first hearing.

Examination of the word "change" in Malachi 3:6-7a as a proof text for the immutability of God.
How is getting a job or mowing thelawn aided by knowing about supralapsarianism?

Ideally, theologians should also seek harmony.

The question of Job, “If a man die, shall he live again?” (Job 14:14) is one of perennial interest. And with it the question constantly recurs, whether the dead still live. The answer to this question has practically always been an affirmative one. Though evolutionists cannot admit that faith in the immortality of the soul is an original endowment of man, yet it cannot be denied that this faith is all but universal, and is found even in the lowest forms of religion. Under the influence of materialism many have been inclined to doubt and even to deny the future life of man. Yet this negative attitude is not the prevailing one. In a recent Symposium on “Immortality,” containing the views of about a hundred representative men, the opinions are practically unanimous in favour of a future life. The historical and philosophical arguments for the immortality of the soul are not absolutely conclusive, but certainly are important testimonies to the continued personal and conscious existence of man. They are the following.

All we need to know is how to be saved, and howto give the gospel to others, right?

Did theyhave to become Jews first, before they could be saved?

1. IT IS A SUPERNATURAL WORK OF GOD. Some have the mistaken notion that sanctification consists merely in the drawing out of the new life, implanted in the soul by regeneration, in a persuasive way by presenting motives to the will. But this is not true. It consists fundamentally and primarily in a divine operation in the soul, whereby the holy disposition born in regeneration is strengthened and its holy exercises are increased. It is essentially a work of God, though in so far as He employs means, man can and is expected to co-operate by the proper use of these means. Scripture clearly exhibits the supernatural character of sanctification in several ways. It describes it as a work of God, I Thess. 5:23; Heb. 13:20,21, as a fruit of the union of life with Jesus Christ, John 15:4; Gal. 2:20; 4:19, as a work that is wrought in man from within and which for that very reason cannot be a work of man, Eph. 3:16; Col. 1:11, and speaks of its manifestation in Christian virtues as the work of the Spirit, Gal. 5:22. It should never be represented as a merely natural process in the spiritual development of man, nor brought down to the level of a mere human achievement, as is done in a great deal of modern liberal theology.

March 7-10, Russell Family Fellowship in Religion and Science with Ron Cole-Turner

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§ 26. To avoid these and the like absurdities, nothing can be of greater use, than to establish in our minds determined ideas of the things under consideration. If the ideas of liberty and volition were well fixed in the understandings, and carried along with us in our minds, as they ought, through all the questions that are raised about them, I suppose a great part of the difficulties that perplex men’s thoughts, and entangle their understandings, would be much easier resolved; and we should perceive where the confused signification of terms, or where the nature of the thing caused the obscurity.