Theology beacon dictionary of theology
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- Bakers DT;
- For Further Reading: Wilbur E. Nelson, Believe and Behave. CHARLES WILSON
- For Further Reading: Wiley, CT 3:79-92; GMS, 555 ff. A rmor D. P eisker DOCETISM.
- The Progress of Doctrine, 11-14.
- DOCTRINE, CREED (CREEDS), SYMBOLICS, CHURCH COUNCILS. CONFESSION OF FAITH, EX CATHEDRA. For Further Reading: "Dogma, dogmatizo," TWNT, 2:230-32; Barth
- "Dogma," Sacramentum Mundi, 2:95-111. W illard H. T aylor DOMINION.
- CREATION, MAN, GOD, ATTRIBUTES (DIVINE), ECOLOGY. For Further Reading: HDNT, 489 ff; Schnackenburg, Gods Rule and Kingdom
- PREDESTINATION, INFRALAPSARIANISM, UNIVERSALISM, DETERMINISM. For Further Reading: Calvin, Institutes of the Christian Religion, 3. 21; Barth
- DOUBLE-MINDEDNESS.
- FAITH, UNBELIEF, SKEPTICISM.
- EMBLEMS OF THE HOLY SPIRIT.
- REVELATION (SPECIAL), SORCERY. For Further Reading: HBD; HDB; ZPBD.
DIVINE PRESENCE. See presence, divine. DIVINE SOVEREIGNTY. This concept is twofold. First, it may be seen as the divine right to rule totally; second, it may be extended to include God's exercise of this right. As to the first aspect, there is no debate. Difference of opinion (mainly between Calvinists and Arminians) arises in respect to the second aspect. Calvinists assume no limitation in God's active rule, in the sense that there can be no defeat to His will. Arminians postulate a self-limitation in God;s.exexciae.-of His sovereignty, sufficient to allow for real free agency. They point to the biblical acknowledgment that some men will be lost in spite of the equally positive declaration that God wills the salvation of all (Ezek. 18:23, 32; John 3:16; 1 Tim. 2:4; 2 Pet. 3:9). Yet the general concept of divine sovereignty is basic to any truly biblical theism (Ps. 115:3). First, it is essential to monotheism. God is not only divine; He is the only deity. God definitely reminded Moses, "Thou shalt have no other gods before me" (Exod. 20:3). God being the one and only God, He alone is responsible for the determination of the ends and purposes of the universe and all the creatures in it. Second, the concept of divine sovereignty is vital in that God is clearly the Creator of the universe. No creative power could ever be finally successful unless that power also had a sense of final control over the destiny of its creation. It would be unthinkable to consider God as utterly adequate as Creator, and yet deny to Him ability to be sovereign over that creation. In the third place, the biblical concept of God as Father requires the presupposition that His careful supervision over the affairs of mankind must be maintained with a fatherly purpose in mind. But it must also be affirmed that it is no abrogation of divine sovereignty, even in accordance with His Fatherhood, for God to permit human beings to make their own choices relative to their final destiny. The term self-limitation has j often been used to describe this extremely vital; yet amazing factor of divine sovereignty. This does not state that God would not be able to predetermine every decision of the human will, if He so chose. But it does affirm that God has given to men the power of determining their in:] dividual spiritual destiny. Thus, when God made man in His own image, He bestowed on man the capacity to make moral decisions which would be ultimate and final. This is not a limitation of God's sovereignty intrinsically, since it is not an imposed limitation but established by God's own sovereign will. God could cancel out the gift of partial sovereignty to man, at any time, if He so desired. Some aspects of divine sovereignty are still absolute with reference to man. God absolutely decrees that no man can be saved except through faith in His Son, Jesus Christ. Furthermore, the final destiny of the physical universe, "the new heavens and the new earth," is also God's sole prerogative. See freedom, free agency monergism, synergism, providence, omnipotence, divine image. For Further Reading: "God," Baker's DT; "Sov-
A division from sin is mandatory. Believers are to be separate from sin and "come out from them and . . . touch no unclean thing" (2 Cor. 6:17, niv). A division in Christian service is essential. God sets apart believers for different ministries, service, and types of witness (Acts 13:2; Rom. 1:1; Gal. 1:15). In the parable of the prodigal son, the
But there is a carnal division which is to be deplored. This is shown in a disregard for Christian charity and love in the church. Schism often results from carnal division. A separation develops in the Body of Christ, not necessarily from heresy or because of a rejection of orthodox doctrine, but because of factious dissension and disagreements over nonessentials. A division hurts the witness and internal functioning of a church. The division may take the form of dissension on objectives, methods, and purpose; undermining leadership; and a lack of the necessary love for reaching out to nonbelievers. Jesus prayed that believers be one (John 17:11). Paul admonished us to "keep the unity of the Spirit through the bond of peace" (Eph. 4:3, niv). The early Christians were "one in heart and mind" (Acts 4:32, niv). The church should have a spirit of understanding, unity, love, and cooperation. Carnal division is included in the list of the "works of the flesh" (Gal. 5:19). These are really the acts of the sinful nature as opposed to the "fruit of the Spirit" (vv. 22-23). The carnal mind (Rom. 6:6-7) is self-centered and only interested in having its own way. In Jude 19 is an example of apostates dividing the church. Not all useless and hurtful division is necessarily carnal. Divisions may occur due to sincere but misguided rigidity. Sometimes there is a failure to distinguish between matters which are truly basic and those which only seem to be. The best-known example of division due to differences of honest judgment is the separation of Paul and Barnabas over Mark (Acts 15:39-40). See schism, unity.
The word "indecency" is not defined. The Hebrew term indicates "nudity" and implies some sex defect. It could not, however, have been adultery (Lev. 20:10; Deut. 22:22-27), or suspected but unproved adultery (Num. 5:11-31). Mosaic law cited the practice of divorce in numerous situations (Lev. 21:7, 14; 22:13; Num. 30:9; Deut. 22:13-29; Ezek. 44:22). But Malachi points out God's displeasure toward the practice (Mai. 2:14-16). Jesus repealed the allowance of Deut. 24:1-2, indicating that such a provision was sufferance, not approval (Matt. 19:3-9); and that the only reason for which a man might divorce his wife was marital unfaithfulness on her part (Matt. 5:31-32; 19:3-10). "Marital unfaithfulness," according to the Greek word, can include any kind of sexual immorality: adultery, incest, or other deviant sex practice. Mark 10:2-12 implies that a woman, if she be the innocent party, may for the same cause also rightfully divorce her husband. Jesus' attitude toward remarriage of a divorced person is variously interpreted. This arises because of the apparent difference between the record in Matt. 19:9 and in Mark 10:11-12 and Luke 16:18. The first passage seems to allow remarriage for the innocent party, while the latter two passages mention no such allowance. The teachings of these passages do not, however, necessarily differ. The three agree that Jesus abrogated the Mosaic permission. Mark and Luke focus attention on that one fact, while Matthew points out that Jesus also made two other provisions: that a spouse may divorce a mate only for marital unfaithfulness and, that having done so, may remarry. The apostle Paul also taught about divorce. From 1 Cor. 7:10-15 we gather that a Christian spouse is not to divorce an unbelieving companion simply because of his unbelief, but if the unbelieving spouse willfully deserts the Christian partner, the believer is free from the marriage bond. It seems consistent with Jesus' teaching to say that if the desertion is final, as when the unbeliever disappears or is known to have remarried, the believer is free to marry in that he/ she was wantonly deserted, which is tantamount to infidelity. See family marriage.
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which the two cannot be conjoined. Docetism had two ways of understanding Christ's presence: (1) the "humanity" of Jesus was only an "appearance" (Greek dokeo, from which the term Docetic comes), a phantasm of some sort which seemed to be human flesh; (2) the divine, spiritual Christ came "into" or "upon" Jesus of Nazareth (usually associated with His baptism) and departed prior to the Crucifixion. This heresy, first encountered in 1 John 4:2-3 (cf. 2:22) and 2 John 7, and strongly contested in the writings of the Apostolic Fathers (cf. Ignatius to Ephesus [7:2; 18:2], Tralles [9-10], Smyrna [1-7]; Polycarp to Philippi [7:1]), became one of the features of the Christian Gnostic heresies of the second century. Both Docetism and Gnosticism stressed Jesus' divinity at the expense of His humanity. See humanity of christ gnosticism. M. Robert Mulholland, Jr. DOCTRINE. The word "doctrine" derives from the Latin doctrina, meaning "teaching" or "instruction." As used by teachers, it refers to the authoritative tenets accepted by a particular body of believers or adherents. The OT employs the Hebrew leqah, meaning literally "what is received," to express the idea of doctrine (cf. Deut. 32:2; Job 11:4; Prov. 4:2; Isa. 29:24). In the developed OT thought, "doctrine" is associated with Torah, the teaching of Moses as found in the Pentateuch. In the NT didache is the principal word carrying the concept of doctrine. It denotes both the act of teaching and the substance of teaching. It is employed with respect to the general teachings of Jesus (cf. Matt. 7:28; John 7:16-17; etc.). According to the Book of Acts, new converts after Pentecost gave themselves to the teaching (didache, "doctrine," kjv) of the apostles (Acts 2:42, rsv). The apostle Paul gives thanks to God that the Romans were "obedient from the heart to the standard of teaching" ("doctrine," Kjv) to which they were committed (6:17, rsv). Another NT word, sometimes translated "doctrine" or "teaching," is didaskalia. The instruction of the Pharisees is so called (Matt. 15:9; Mark 7:7). In the later Pauline writings (Ephesians; Colossians; the Pastorals) this Greek term is more frequently used. Didaskalia in the Pastorals suggests a fairly fixed body of orthodox thought. Careful reading of both Testaments leads to the conclusion that a doctrinalizing process was operative both among the Jews and the Christians. It is not without significance, in this regard, that Paul includes teachers in his lists of needed personnel in the Church (cf. Rom. 12:7; 1 Cor. 12:28-29; Eph. 4:11). The salient features of doctrine are the following: (1) the natural urge of the believing community to give the fullest expression to its faith; (2) special revelation as its basis; (3) the status of dogma when recognized by the entire Church as necessary, and when incorporated in her creeds. Any systematic theologizing in the Church must be sensitive both to doctrinal development and Church commitment. See dogma (dogmatics), teach (teaching, teacher), didache. For Further Reading: Orr, The Progress of Doctrine, 11-14. Willard H. Taylor DOGMA, DOGMATICS. This term is a transliteration of a Greek word and in the Greek literally means "decision," "command," "decree," or "ordinance." In popular usage today, dogma denotes a fixed principle or strong opinion which governs a wide range of a person's thought. In ecclesiastical usage it refers to an official teaching of a Christian community, the denial of which might constitute a person a heretic. Acts 16:4 is the only passage in the NT in which the word is employed somewhat in this more technical sense, though the reference involves matters more ethical than doctrinal in nature. Generally two elements are required to make a teaching a dogma: (1) it must be considered revealed truth; (2) it must be contained in Scripture and/or tradition (as may be the case in Catholicism). When the Christian Church had moved beyond the early period of proclamation of her faith and had begun to incorporate believers from many walks of life, it became necessary for her to define more precisely what she had been preaching. Her theological affirmations needed to be stated in dogmas. The Apostolic Fathers began to use the word dogma to denote the generally agreed-upon teachings. Ignatius and Origen in particular employed the word in this manner. Orthodox Christians and many Anglican Christians accept as dogma the doctrinal decisions of the seven ecumenical councils. The Roman Catholics include as dogma the decisions of the ancient and modern councils plus the ex cathedra declarations of the pope. In Protestantism, dogma has not taken, for the most part, an ecumenical, hardened form, and considerable freedom has been permitted in the doctrinal development of the varied affirmations of the faith. However, some segments of Protestantism hold their doctrines to be so sacrosanct and unalter 174 DOMINION—DOUBLE PREDESTINATION able that they may properly be designated as dogmas. Dogmatics is the "systematic reflection on everything necessary and helpful, in method or content, for the understanding of dogma" (K. Rahner). As a theological discipline, dogmatics is "the scientific test to which the Christian Church puts herself regarding the language about God which is peculiar to her" (K. Barth). Dogmatics begin with the biblical affirmations or themes and with the church's preaching, and moves through the church's authoritative statements across the centuries. Thus, it is a task peculiarly responsible to the church. It includes, also, a speculative dimension which arises out of the dogmatist's own life, ethos, and previous instruction. See DOCTRINE, CREED (CREEDS), SYMBOLICS, CHURCH COUNCILS. CONFESSION OF FAITH, EX CATHEDRA.
The exercise of strong control and subjugation is the connotation of "dominion" when it translates yad, "hand" (Jer. 34:1, nasb). Similar force is conveyed by the use of radah ("tread down, rule"), for military dominion over an enemy (Num. 24:19). Radah is the term used in the Genesis creation account to indicate mankind's God-given "dominion," i.e., the authority and power to exercise dominance over the other living creatures on the earth (Gen. 1:26). This is not license to devastate creation but a mandate to master nature. The Hebrew sholtan, "rule" or "dominion," found a dozen times in the Book of Daniel, signifies a specific political power structure. Ultimate rule over all other lesser domains will be given to the holy ones who constitute the kingdom of the "Highest One" (Dan. 7:27, nasb). In the NT the English word "dominion" occurs infrequently (once in the Gospels). Two Greek words, kurieuein, "to be master or lord," and kratos, "power," "strength," "might," convey the idea of "dominion." The lordship humans exercise over other humans (Matt. 20:25), and the oppressive power of law (Rom. 7:1), sin (6:14), and death (v. 19), are instances in which the verb "to exercise dominion" (Greek, kurieuein) is used. Supreme power is attributed to God by the word "dominion" (Greek, kratos) in six NT doxologies (1 Pet. 4:11; 5:11; 1 Tim. 6:16; Jude 25; Rev. 1:6; 5:13, nasb). Nowhere in the NT does kratos describe the power or position a human possesses. In a single instance the term is used to refer to a power denied to the devil (Heb. 2:14). In their awareness of the varieties of dominion, authority, mastery, control, capability, or lordship, the biblical writers clearly reserve ultimate power exclusively for God and recognize all other power as derived power and subject to permission. All dominions are within His domain. See CREATION, MAN, GOD, ATTRIBUTES (DIVINE), ECOLOGY. For Further Reading: HDNT, 489 ff; Schnackenburg, God's Rule and Kingdom, 14 ff; Liddell and Scott, A Greek-English Lexicon, "Kratos," 992-93. Kenneth E. Hendrick DOUBLE PREDESTINATION. According to this doctrine, God has predetermined not only the salvation of the elect but the damnation of the nonelect. The classical expression of double predestination is in the words of Calvin: "Predestination we call the eternal decree of God, by which he has determined in himself, what he would have to become of every individual of mankind. For they are not all created with a similar destiny; but eternal life is foreordained for some, and eternal damnation for others. Every man, therefore, being created for one or the other of these ends, is, we say, predestined either to life or to death" (Institutes, 3.21. 5). According to this view, divine grace operates arbitrarily, selectively, and monergistically. In a radical restatement of this doctrine, Karl Barth contends that Jesus Christ is the Elect Man and that all mankind is elected in Him collectively, and not as separate individuals. Christ has taken election and reprobation unto himself for the entire race. Some critics see in Barth's view an implicit universalism. See PREDESTINATION, INFRALAPSARIANISM, UNIVERSALISM, DETERMINISM.
DOUBLE-MINDEDNESS—DREAMS 175
DOUBLE-MINDEDNESS. See carnal mind. DOUBT. In its broadest scope, doubt means suspension of judgment. It is the method employed in any quest for truth when the conclusion has not yet been arrived at. But doubt can become agnosticism if the mind is unable to embrace hope or truth in its search. Skepticism is a further hardening of the categories into the position that not only does one not know (agnosticism), but one cannot know the truth. Thomas, as the doubting disciple, is often thought of as having a scientific bent of mind, for he demanded evidence or proof of Christ's resurrection (John 20:24-29). But that he was able to accept the proof given is commendable. God does not arbitrarily demand "blind obedience," but He does expect response to adequate evidence. And the Christian basically regards the agnostic as one who refuses to believe reasonable evidence—not as one who rejects or doubts the ridiculous. Nor can the Christian accept some form of credulity or easy believism, which is the opposite of doubting. Faith is the cure of doubt. While many may "not enter in because of unbelief" (Heb. 3:19), to those who believe is given "power to become the sons of God" (John 1:12). See FAITH, UNBELIEF, SKEPTICISM. For Further Reading: Dictionary of Moral Theology,
More important is the OT use of the bird as a sacrifice which the poor could offer in place of a lamb (Lev. 5:7). This shows that God's great atoning sacrifice was for all classes. The dove is also prominent to typifying the Holy Spirit at the baptism of Jesus (Luke 3:22). At this event the threefold personality of the Trinity is clearly disclosed. The emblem of the dove to typify the Holy Spirit demonstrates His own nature of love, and His descent upon Christ fulfills the prophecy of the Spirit's anointing upon our Lord (4:18), and symbolizes the purity and meekness which mark the character and disposition of the Messiah. See EMBLEMS OF THE HOLY SPIRIT. For Further Reading: Earle, "Luke," WBC 4:223; Morgan, Crises of the Christ, 121; Wiley, CT, 2:332. Leslie D. Wilcox DREAMS. The Hebrew word for "dream," chalom, is used 33 times in Genesis and 29 times in other places in the OT. Daniel uses chelem 22 times. The Greek word for "dreams," onar, is used 6 times in Matthew. Acts 2:17 uses enupnion: "that which happens in sleep," a dream. There seem to be three sources of dreams, and their influence is felt in at least three areas of man's experience in life. The three originating sources are (1) natural (Eccles. 5:3); (2) divine (Gen. 28:12); and (3) evil (Deut. 13:1-2; Jer. 23:32). The significance of dreams is felt in these areas: (1) the intellectual; (2) ethical; (3) spiritual. Most agree that the mind and emotions are very active while the body is asleep. Many problems are solved and great poetic and musical works are conceived during sleep while the recipient is dreaming. Some believe that dreams reflect the true character or desires of the person; others deny this. The spiritual nature of dreams is reflected in the fact that God has used them in direct and special communication between himself and man. The visions of the prophets should be differentiated from dreams per se. The former may be given during either waking or sleeping times. , Obviously God warned people by dreams (Gen. 20:3; 31:24; Job 4:12-21); gave special orders concerning His will (Gen. 28:12; 31:10-13; 1 Sam. 28:6; 1 Kings 3:5; Matt. 1:20) for the present and the future (Daniel). Most dreams needed interpretation, and some men possessed this gift from God (Gen. 40:5; Dan. 2:1-9; Deut. 2:27). But the Preacher reminded the OT believer as well as us not to put too much reliance in dreams (Eccles. 5:7). The interpretation must not be contradictory to the Law (Deut. 13:1; Jer. 27:9). The Gentile nations—Babylonia, Greece, Rome, Egypt—all placed heavy emphasis on dreams and the temple as the proper place to receive them (HBD). It is not surprising that the OT gives more examples of God revealing himself to Gentiles in this manner than to the Hebrews. The visions of the prophets were a more direct means of God's revelation to the chosen people. It is important to notice that dreams were more apparent at the beginning of OT and NT times than in the later portions of these periods.
176 DRUNKENNESS—DUTY The Scriptures are for guidance and direction, and there is little need for special dreams or visions for the NT believer today. See REVELATION (SPECIAL), SORCERY. For Further Reading: HBD; HDB; ZPBD. Robert L. Sawyer, Sr. Directory: sites -> default -> files -> publications publications -> Table of Content forward introduction publications -> Rehabilitation Engineering Research Center for Wireless Technologies Georgia Institute of Technology publications -> Housing Counseling Research in Chicago publications -> Communicating with Aboriginal and Torres Strait Islander Audiences publications -> New Brunswick Info Sheet on First Nations Child Welfare publications -> Paap’s Electronic Newsletter 14 November 2008 Volume 11 Number 22 towards ‘smart’ subsidies in agriculture: lessons from recent experience in malawi publications -> Information support of pedagogical process for the children experiencing difficulties with acquisition of preschool educational programs publications -> Asus’ ZenFone ar has Google’s augmentted and virtual reality baked in — but not combined publications -> School Readiness and Early Grade Success Consultation Memo Atlanta, ga Download 6.66 Mb. Share with your friends:
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