For Further Reading: Kelly

The OT records several such appearances: an­gelic visitors came to Abraham's tent, one of whom spoke as the Lord (Gen. 18:2-22); Jacob wrestled with a man whom he called God (32:22-32); Moses talked with "the angel of the Lord" at the burning bush (Exod. 3:2) and spoke with God face-to-face at Mount Sinai (19:20 ff); Gideon talked with the angel of the Lord 0^udg. 6:11-24); Manoah received instruction from a personage whose name was Secret (Wonderful, rsv) (13:1-20); a dream theophany came to Solo­mon (1 Kings 3:5-15); Elijah heard "the still small voice" of God speaking to him while in a cave at Horeb (19:9-18); even Ezekiel saw "the likeness as it were of a human form" while on the banks of Chebar (Ezek. 1:26-28, rsv).

The NT records that God spoke to Jesus at His baptism (Matt. 3:17); that three disciples heard a voice out of the cloud at the Transfiguration (17:1-13); that Paul saw the risen Christ on the Damascus Road (Acts 9:1-9); and that John had a vision of the exalted Christ on the Isle of Patmos (Rev. 1:12-20).

In general, theophanies were brief and tempo­rary, but the appearance of God in a pillar of cloud and smoke accompanying His people dur­ing the Exodus, and the Shekinah Presence in the Tabernacle and Temple were lasting phenom­ena.

The key theophany of "the angel [messenger] of the Lord" may be interpreted as a preincarnate appearance of the Messiah. Often the heavenly messenger is identified with the Hebrew name Adonai (Ps. 110:1; Mai. 3:1), a name which the author of Hebrews ascribed to the Son-Creator (Heb. 1:10-12; Ps. 102:25-27).

Since a theophany is a revelation of God's per­son and proclamation, it cannot be bounded by the laws of human psychology, although God undoubtedly used the sum and substance of hu­man nature in making himself known. God is His own messenger as He reveals His person and will to man.

See REVELATION (SPECIAL), HEILSGESCHICHTE. For Further Reading: Baker's DT, 520.

Bert H. Hall

THEOSOPHY. Theosophy is a highly complex religio-philosophical system that claims to give systematic expression to an "ancient wisdom" derived from many cultures and religions. The "ancient wisdom" has been held in trust and communicated by a complex of suprahuman masters. Theosophy purports to introduce its communicants to ecstatic and expanding forms of consciousness that ascend hierarchically into the cosmic levels of reality that supposedly lie behind the visible world. AH elements of reality are parts of an ultimate harmony and are them­selves expressions of intricate chains of con­sciousness. Entrance by the communicant into these transcendent realities is achieved primarily by interiorized myth and doctrine rather than through ritual or social interaction.

Theosophy teaches that the solar system ema­nated from the ONE, an eternal, unknowable, boundless, and immutable principle. The ema­nation occurred in a series of major cycles of di­vine activity and rest, of which the evolution of man through several worlds and races is a part.

In addition to a hierarchy of divine beings who are subordinate to the ONE, there is an earthly plane which is constituted and energized by seven rays or lines of activity that govern all as­pects of terrestrial life, each of which is headed by a master.

Theosophy was founded in 1875 by Madame (Helena Petrovna) Blavatsky (1831-91), and Col. Henry Steel Olcott. Others who were significant in its formation were Annie Besant, C. W. Lead-beater, and W. Q. Judge.

See CULTS, OCCULT (OCCULTISM), NON-CHRISTIAN RELIGIONS. TRUTH, SALVATION, GNOSTICISM, PRE­EXISTENCE OF SOULS.

For Further Reading: Ellwood, Religious and Spiritual Groups in America; Judah, The History and Philosophy of the Metaphysical Movements in America.

A Christian can observe a significant coming together of past, present, and future in accepting creation, Incarnation, and inscripturation from the past within a present context which sees his­tory as moving in a genuine direction toward a divinely projected goal. In his life and thought these all come together in his cooperation with God in the fulfillment of the divine goals.

See IMMUTABILITY, CHRONOS, PROCESS THEOLOGY ETERNITY, LEISURE, ATTRIBUTES (DIVINE).

For Further Reading: Sacramentum Mundi, 6:257-62;
Wood, "Space-Time and a Trinitarian Concept of
Grace," Pentecostal Grace, 101.-36; Cullmann, Christ and
Time. R. Duane thompson

TITHE, THE. In simplest terms the tithe is Vio (or 10 percent) of our wages or salary, or net gain (prof­its) from our own business or investments, or any combination of these.

In ancient days Abraham was the first recorded example of paying tithes, when he so honored the priest of God, Melchizedek (Gen. 14:20). Also, Jacob, his grandson, volunteered to give a 10th of all that God gave him. It was more than a trader's bargain, however, for he did it in gratitude for God's promise of food and clothing, protection and guidance (Gen. 28:13-22).

Under the Mosaic covenant God taught His people to tithe the increase. Even the priestly tribe (Levi), who lived on one of the tithes, was taught to tithe the tithe (Num. 18:26; Neh. 10:38). In general the teaching was, "The tithe ... is the Lord's" (Lev. 27:30). Malachi even ac­cuses tithe withholders of robbing God (3:8).

Some have thought that on the advent of the new covenant all tithes were done away. But Jesus was careful to teach, '"Think not that I have come to abolish the law and the prophets; I have not come to abolish them but to fulfill them'" (Matt. 5:17, rsv). And to the Pharisees He said: '"But woe to you Pharisees! for you tithe mint and rue and every herb, and neglect justice and the love of God; these you ought to have done, without neglecting the others'" (Luke 11:42, rsv). Thus He endorsed the tithe, even while putting it in perspective.

But Jesus never encouraged a legalistic spirit which would tithe carefully, then be just as care­ful to go no farther. Actually He underscored "Plus Giving." A classical illustration is the scene where He called attention to the widow who put in two copper coins while the rich put in their much larger gifts. Jesus said: "T tell you .. . this poor widow has given more than any of them;

for those others who have given had more than enough, but she, with less than enough, has given all she had to live on'" (Luke 21:3-4, NEB). And Paul quotes the positive insight of Jesus, "It is more blessed to give than to receive" (Acts 20:35).

Paul taught the Corinthians some basic prin­ciples in Christian giving. (1) Let everyone en­gage in giving (1 Cor. 16:2); (2) Give regularly (weekly); (3) Give proportionately "according as he hath been prospered" (v. 3, Wesley); (4) Give cheerfully (2 Cor. 9:7).

Proportionate, cheerful giving would imply the tithe as a minimum, never the maximum. It would be unthinkable for the Christian under grace, prompted by love, to give less than the Is­raelite was required by law.

Roy L. Smith observes wisely: "The value of the system [tithing] is not in the funds that it pro­duces but in the spiritual integration that results" (Stewardship Studies).

See STEWARDSHIP, MONEY.

For Further Reading: Young, The Tithe Is the Lord's;
ISBE, 5:2987. SAMUEL YOUNG

TOLERANCE. This has special reference to one of James Arminius' teachings, which urged that his own view of conditional predestination be per­mitted in the Dutch churches—along with the unconditional view. It also refers to the view held by many who are liberal in doctrine and prac­tices, that the promoting of varying views should be permitted within given denominations. There is a great difference, however, between divergent views which are essentially evangelical being tol­erated by the government in a state church, and the toleration of evangelical and nonevangelical views within an autonomous, confessional de­nomination. There is a tolerance which is Chris­tian, and there is also a tolerance which is betrayal—as the apostle Paul would agree (cf. Galatians).

See LATITUDINARIANISM. J. KENNETH GRIDER

Languages or tongues as a phenomenon of the Holy Spirit are mentioned in two NT books, Acts (2:4-13; 10:44-46; 19:6) and 1 Corinthians (12:10, 30; and possibly 14:2-39).

1. 
   Some hold that 1 Corinthians 14, inter­preted as relating to ecstatic or unintelligible speech, is the normative NT gift of languages, and that Acts is to be understood in harmony with 1 Corinthians.
   
2. 
   Others hold that Acts 2:4-13 represents the normative NT language gifts and that 1 Corinthi­ans is to be understood as related to intelligible (although not locally understood) languages.
   
3. 
   Others hold that the Acts and Corinthian phenomena are different: Acts reporting the use of intelligible languages, and 1 Corinthians re­lating to an esoteric language or languages used in prayer and praise but otherwise unintelligible unless accompanied by a parallel gift of inter­pretation.
   

The languages of Acts 2 seem clearly to have been foreign languages understood without in­terpretation. Luke goes beyond the necessity of simple narration to insist three times on the intel­ligibility of the tongues (vv. 6, 8, 11). Intel­ligibility is also implied of the speaking at Caesarea and Ephesus (Acts 10:46; 19:6). Each instance represents a breaking out of the gospel beyond previous limits—to Gentile proselytes, and to converts directly out of paganism.

That Luke wrote Acts nine years after Paul wrote 1 Corinthians, and that Luke had firsthand knowledge of the situation at Corinth (e.g., 2 Cor. 8:18 as a possible reference to Luke), makes Luke's insistence on intelligibility a matter of cru­cial importance as indicating what NT language gifts really are.

First Corinthians 14 is the major biblical basis for the modern practice of glossolalia. Three chief interpretations have been offered:

1. 
   First Corinthians 14 represents a practice introduced into Christian worship from the Co­rinthian background of pagan mystery religions.
   
2. 
   First Corinthians 14 reports the practice of glossolalia understood as a genuine gift of the Spirit for use in devotion.
   
3. 
   First Corinthians 14 relates to the polyglot background of Corinthian society in which the introduction of foreign languages locally unin­telligible and untranslated resulted in confusion in Christian worship.
   

Isbell (cf. "For Further Reading") makes a good case for the theory that common English trans­lations have misinterpreted Paul in 1 Cor. 14:39, which should read, "So, my brothers, earnestly desire to prophesy, and do not impede proph­esying with glossolalia."

See GIFTS OF THE SPIRIT, BAPTISM WITH THE HOLY SPIRIT, SIGN.

For Further Reference: Robert H. Gundry, '"Ecstatic Utterance' NEB?", Journal of Theological Studies, October, 1966, Charles D. Isbell, "Glossolalia and Proph-eteialalia: A Study of 1 Corinthians 14," WT], Spring, 1976, 15-24; Kildahl, The Psychology of Speaking in Tongues; Purkiser, The Gifts of the Spirit; Synan, The Holiness-Pentecostal Movement in the United States; Tay­lor, Tongues: Their Purpose and Meaning.

W. T. Purkiser

The concept of total depravity is often mis­understood. It "does not mean that man is totally bad; rather it means there is nothing in man that has not been infected by the power of sin" (Handbook of Theological Terms, 68). The mind is darkened, the will enslaved, the emotions alien­ated. "The whole head is sick, and the whole heart faint" (Isa. 1:5).

Theologians in the Reformed tradition often misunderstand and therefore misinterpret the Wesleyan view (e.g., Baker's DT, 164). Three ques­tions emerge: (1) the meaning of natural inability in spiritual matters, (2) in what sense guilt at­taches to original sin, and (3) the extent of total depravity.

Wesleyans take sin as seriously as the Scrip­tures do. They insist that sin is "exceeding sinful" (Rom. 7:13), that mankind is "dead in trespasses and sins" (see Eph. 2:1-3; 4:17-24), that apart from grace man is totally unable in spiritual things. "We believe that . .. through the fall of Adam he became depraved so that he cannot now turn and prepare himself by his own natural

It is helpful to make a distinction between guilt as culpability, or personal blameworthiness; and guilt as liability for consequences. The former was Adam's guilt alone, the latter belongs po­tentially to the race, if the remedy in Christ is rejected. It is remarkable that Louis Berkhof (Cal-vinist) and H. Orton Wiley (Wesleyan) use almost identical language on these subjects (see "For Further Reading"). Moreover, no responsible evangelical advocates total depravity in the in­tensive sense (that man is totally evil), only in the extensive sense: that the corruption of sin extends to the whole of man's being.

It is the testimony of both the OT and the NT that the image of God in man has been seriously marred (not destroyed) by the Fall. Man lost the moral image (holiness), while retaining the natu­ral image (personality). The divine warning against disobedience had come to pass: "Thou shalt surely die" (Gen. 2:17).

The OT sees the sinfulness of man in such terms as "perversity," "crookedness," "stub­bornness." "The heart is deceitful above all things, and desperately wicked" (Jer. 17:9). Isa­iah's vision in the Temple (Isa. 6:5), the Psalmist's prayer of confession and plea for cleansing (Psalm 51), and Ezekiel's vision of the need for the new covenant (Ezek. 36:25-27) are further examples of maris moral plight (Turner, The Vi­sion Which Transforms, 24-31).

NT references are likewise numerous, but Rom. 5:12-21 brings the issue into focus—by one man (Adam) sin penetrated the race. Because all men have sinned, some in ignorance, others will­fully, death and condemnation have passed to all men. Between Rom. 5:12 and 8:10, the phrase "the sin" appears 28 times. Paul sees this force as a "principle of revolt... against the divine will." It is an "inner moral tyranny ... alien to maris true nature" (GMS, 291). That is, though it marks man's fallen nature, it does not belong to true hu­man nature, as created. From this corruption pro­ceed all the evils that trouble and harass mankind (Mark 7:20-23). Contravening all this darkness is the "gift of righteousness" available to all men through the Last Adam, Christ (Rom. 5:17).

See sin, original sin, prevenient grace, divine