Theological Term of the Week: Theodicy

theodicy
A vindication of God given the presence of evil in the world he created and rules; an answer to “the problem of evil.” 

• From scripture, the problem stated:

You who are of purer eyes than to see evil
and cannot look at wrong,
why do you idly look at traitors
and remain silent when the wicked swallows up
the man more righteous than he? (Habakuk 1:13 ESV)

• From scripture, a hint—and maybe more—at the solution to the problem:

  In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory (Ephesians 1:7-14 ESV). 

• From the 1689 London Baptist Confession, Chapter 6:

Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honour; Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit, which God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory.

• From Concise Theology by J. I. Packer, page 56:

Of the evils that infect God’s world (moral and spiritual perversity, waste of good, and the physical disorders and disruptions of a spoiled cosmos), it can summarily be said: God permits evil (Acts 14:16); he punishes evil with evil (Ps. 81:11-12; Rom. 1:26-32); he brings good out of evil (Gen. 50:20; Acts 2:23; 4:27-28; 13:27; 1 Cor.2:7-8); he uses evil to test and discipline those he loves (Matt. 4:1-11; Heb. 12:4-14); and one day he will redeem his people from the power and presence of evil altogether (Rev. 21:27; 22:14-15).

Learn more:

1. Simply Put: Theodicy
2. Blue Letter Bible: The Problem of Evil
3. W. Gary Crampton: A Biblical Theodicy
4. R. C. Sproul: Why Does God Allow Evil?
5. Don Carson: How can God allow evil and suffering in the world? (video)

Related terms: 

• decretive will
• omnipotence
• omniscience
• providence
• righteousness (as an attribute of God)
• sovereignty of God
• wisdom (of God)

Filed under Apologetics

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Theological Term of the Week: Theology Proper

theology proper
The branch of theology that studies what the Bible teaches about God, and includes the study of God’s existence, his attributes, his works, and the Trinity. 

• From the Westminster Confession of Faith, Chapter 2, Of Of God, and of the Holy Trinity:

I. There is but one only, living, and true God, who is infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions; immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute; working all things according to the counsel of His own immutable and most righteous will, for, His own glory; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek Him; and withal, most just, and terrible in His judgments, hating all sin, and who will by no means clear the guilty.

II. God hath all life, glory, goodness, blessedness, in and of Himself; and is alone in and unto Himself all-sufficient, not standing in need of any creatures which He hath made, nor deriving any glory from them, but only manifesting His own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and hath most sovereign dominion over them, to do by them, for them, or upon them whatsoever Himself pleaseth. In His sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent, or uncertain. He is most holy in all His counsels, in all His works, and in all His commands. To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.

III. In the unity of the Godhead there be three persons, of one substance, power, and eternity: God the Father, God the Son, and God the Holy Ghost: the Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly….

• From Systematic Theology by Louis Berkhof, on the existence of God:

  The existence of God is the great presupposition of theology. There is no sense in speaking of the knowledge of God, unless it may be assumed that God exists. The presupposition of Christian theology is of a very definite type. The assumption is not merely that there is something, some idea or ideal, some power or purposeful tendency, to which the name of God may be applied, but that there is a self-existent, self-conscious, personal Being, which is the origin of all things, and which transcends the entire creation, but is at the same time immanent in every part of it. The question may be raised, whether this is a reasonable assumption, and this question may be answered in the affirmative. This does not mean, however, that the existence of God is capable of a logical demonstration that leaves no room whatever for doubt; but it does mean that, while the truth of God’s existence is accepted by faith, this faith is based on reliable information… .
  
  The Christian accepts the truth of the existence of God by faith. But this faith is not a blind faith, but a faith that is based on evidence, and the evidence is found primarily in Scripture as the inspired Word of God, and secondarily in God’s revelation in nature. Scripture proof on this point does not come to us in the form of an explicit declaration, and much less in the form of a logical argument. In that sense the Bible does not prove the existence of God. The closest it comes to a declaration is perhaps in Heb. 11:6 … “for he that cometh to God must believe that He is, and that He is a rewarder of them that seek after Him.” It presupposes the existence of God in its very opening statement, “In the beginning God created the heavens and the earth.” Not only does it describe God as the Creator of all things, but also as the Upholder of all His creatures, and as the Ruler of the destinies of individuals and nations. It testifies to the fact that God works all things according to the counsel of His will, and reveals the gradual realization of His great purpose of redemption. The preparation for this work, especially in the choice and guidance of the old covenant people of Israel, is clearly seen in the Old Testament, and the initial culmination of it in the Person and work of Christ stands out with great clarity on the pages of the New Testament. God is seen on almost every page of Holy Writ as He reveals Himself in words and actions. This revelation of God is the basis of our faith in the existence of God, and makes this an entirely reasonable faith. It should be remarked, however, that it is only by faith that we accept the revelation of God, and that we obtain a real insight into its contents. Jesus said, “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself,” John 7:17. It is this intensive knowledge, resulting from intimate communion with God, which Hosea has in mind when he says, “And let us know, let us follow on to know the Lord,” Hos. 6:3. The unbeliever has no real understanding of the Word of God. The words of Paul are very much to the point in this connection: “Where is the wise? where is the scribe? where is the disputer of this age (world)? Hath not God made foolish the wisdom of the world? For, seeing that in the wisdom of God the world through its wisdom knew not God, it was God’s good pleasure through the foolishness of the preaching to save them that believe,” I Cor. 1:20, 21.

Learn more:

1. GotQuestions.org: What Is Theology Proper? 
2. Greg Herrick: Theology Proper 
3. Paul Washer: The One True God (pdf)
4. Thomas Boston: Of God and His Perfections 
5. A. W. Pink: The Attributes of God 
6. Louis Berkhof: The Doctrine of God 
7. S. Lewis Johnson: Lectures on Theology Proper (audio)
8. Greg Nichols: The Doctrine of God (audio)

Related terms: 

• aseity
• communicable attributes
• eternality
• glory
• goodness
• grace
• holiness
• immanence
• immutability
• impassibility
• incommunicable attributes
• independence
• infinity
• love (as an attribute of God)
• mercy
• omnipotence
• omnipresence
• omniscience
• righteousness (as an attribute of God)
• simplicity
• sovereignty of God
• transcendence
• Trinity
• truthfulness
• wisdom (of God)

Filed under Theological Categories

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Theological Term of the Week: Third Use of the Law

third use of the law 
The use of the law’s moral standards as a guide to God’s will for the believer’s conduct; the use of the law as a “sure rule and standard of a godly life and walk.”1 (There is a bit of disagreement over the legitimacy of the third use of the law. The quotes and links included below reflect this.)

• From the Westminster Confession of Faith, Chapter 19, Of the Law of God:

VI. Although true believers be not under the law, as a covenant of works, to be thereby justified, or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly….

• From Institutes of the Christian Religion, Book 2, Chapter 7, by John Calvin:

  The third use of the Law (being also the principal use, and more closely connected with its proper end) has respect to believers in whose hearts the Spirit of God already flourishes and reigns. For although the Law is written and engraven on their hearts by the finger of God, that is, although they are so influenced and actuated by the Spirit, that they desire to obey God, there are two ways in which they still profit in the Law. For it is the best instrument for enabling them daily to learn with greater truth and certainty what that will of the Lord is which they aspire to follow, and to confirm them in this knowledge; just as a servant who desires with all his soul to approve himself to his master, must still observe, and be careful to ascertain his master’s dispositions, that he may comport himself in accommodation to them. Let none of us deem ourselves exempt from this necessity, for none have as yet attained to such a degree of wisdom, as that they may not, by the daily instruction of the Law, advance to a purer knowledge of the Divine will. Then, because we need not doctrine merely, but exhortation also, the servant of God will derive this further advantage from the Law: by frequently meditating upon it, he will be excited to obedience, and confirmed in it, and so drawn away from the slippery paths of sin. In this way must the saints press onward, since, however great the alacrity with which, under the Spirit, they hasten toward righteousness, they are retarded by the sluggishness of the flesh, and make less progress than they ought. The Law acts like a whip to the flesh, urging it on as men do a lazy sluggish ass. Even in the case of a spiritual man, inasmuch as he is still burdened with the weight of the flesh, the Law is a constant stimulus, pricking him forward when he would indulge in sloth. David had this use in view when he pronounced this high eulogium on the Law, “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes,” (Ps. 19: 7, 8.) Again, “Thy word is a lamp unto my feet, and a light unto my path,” (Ps. 119: 105.) The whole psalm abounds in passages to the same effect. Such passages are not inconsistent with those of Paul, which show not the utility of the law to the regenerate, but what it is able of itself to bestow. The object of the Psalmist is to celebrate the advantages which the Lord, by means of his law, bestows on those whom he inwardly inspires with a love of obedience. And he adverts not to the mere precepts, but also to the promise annexed to them, which alone makes that sweet which in itself is bitter. For what is less attractive than the law, when, by its demands and threatening, it overawes the soul, and fills it with terror? David specially shows that in the law he saw the Mediator, without whom it gives no pleasure or delight.have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek. (Hebrews 6:19-20 ESV)

• From 40 Questions About Christians and Biblical Law by Tom Schreiner:

  Strictly speaking, the idea that believers are under the third use of the law is mistaken, for we have seen that the entire law is abolished for believers. Still, the notion is not entirely wrong since Paul’s teaching is filled with exhortations that call upon believers to live in a way that pleases God. …[S]ome of the commands are from the Old Testament law, and surely they function as a standard for the lives of believers today. Still, derivation from the Old Testament does not make them authoritative. They are God’s will for human beings because they represent God’s character. Even though the Old Testament law is not literally binding upon believers, we see principles and patterns and moral norms that still apply to us today since the Old Testament is the word of God.

• From Living for God’s Glory by Joel Beeke:

The law of God is the standard for Christian conduct. It reveals the character of God and His perfect righteousness. The origin of the law is the will of God, which is neither arbitrary or capricious. Because the law expresses God’s unchangeable holiness and righteousness, it endures forever. …

Calvinist ethics … also recognizes three uses of the divine law. First, like a bridle, the law restrains the wickedness of unregenerate people. Second, like a mirror, the law shows people their sin and their need of Jesus Christ. Finally, like a map, the law guides God’s redeemed children along the way of living faithfully before Him. Throughout its history, Reformed ethics has stressed the positive use of the law in the Christian life in teaching believers grateful obedience to God.

Learn more:

1. John Warwick Montgomery: The Third Use of the Law
2. Kevin DeYoung: The Third and Principle Use
3. Nicholas Batzig: The Third Use of the Law and the Finished Work of Christ
4. John Calvin: How Do Believers Have Need of the Law —The Third and Principle Use 

Related terms: 

• antinomianism
• good works
• legalism
• non-lordship salvation
• threefold division of the law
• progressive sanctification
• Sandemanianism

1From The Third Use of the Law in the Formula of Concord.

Filed under God’s nature and His Work

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Do you have a a theological term you’d like to see featured as a Theological Term of the Week? Email your suggestion using the contact button in the navigation bar above. 

Clicking on the Theological Terms button will take you to an alphabetical list of all the theological terms.