Theology beacon dictionary of theology

"Anglo" refers to roots in the Church of En­gland and is meant to distinguish this form of "Catholicism" from Roman Catholicism. It rejects absolute papal authority and is not unanimous on such matters as purgatory, the invocation of saints, and the number and nature of the sacra­ments. It is not doctrinally anchored to the prin­ciple of justisfication by grace alone through faith, though many Anglo-Catholics believe thus. "Catholic" conveys the conviction that there is but one true church across the world and across time. With this conviction, many Anglo-Catholics do accept the pope as the first bishop among equals.

Always of influence within Anglicanism since the 1530s, Anglo-Catholicism's heyday was in the 19th century under the leadership of the Ox­ford Movement. Principal advocates have been Thomas Bilson (16th century), Lancelot An-drewes, and William Laud (17th century), Wil­liam Law (until toward the end of his life, 18th century), and R. H. Froude, John Keble, and E. B. Pusey (19th century).

See catholicism (roman), protestantism.

Traces of this teaching are found in various Christian writers since the Reformation, but the more standard expositions are John Wilson's Our Israelitish Origin (London, 1840) and Edward Hine's Identification of the British Nation with Lost Israel (London, 1871). Currently there are affili­ated Anglo-Israel federations in many parts of the world. The main organizational and publish­ing body is the British Israel World Federation with headquarters in London. This body is re­sponsible for the most influential British-Israel periodical, the monthly, The National Message.

Following the fall of Samaria in 722-21 b.c., the 10 tribes, i.e., Israel as distinct from the Southern Kingdom of Judah, were taken captive to Assyria (2 Kings 17:5-18). From that time, the OT is silent about those exiled Israelites, but Anglo-Israelism claims that during the subse­quent dissolution of the Assyrian Empire, they fled from Assyria and settled in areas south and east of the Black Sea. Centuries later they trekked through Asia Minor and finally into Europe and the British Isles in particular. These Jutes, Vi­kings, Angles, Normans, and Saxons, known col­lectively as Anglo-Saxons, are said to have been distinguished by their enterprise, expansion, and colonization. In the 17th and 18th centuries many of them migrated to populate North Amer­ica, southern Africa, Australia, New Zealand, etc. Anglo-Israelism claims that this alleged con­tinuing identification and worldwide influence is a fulfillment of the divine promises made to Abraham (Gen. 13:14-16; 17:19-21; 22:15-18) and particularly the promises renewed to Jacob (i.e., Israel, Gen. 35:11-12). Outside Scripture, British Israelism claims corroborating evidence in heraldry, archaeological discoveries, history, phi­lology, and ethnology.

Most reputable Bible scholars view Anglo-Israelism as a fabric of fancy and speculation. The thesis depends not only on a literal, and very nationalistic, interpretation of the many prom­ises made to Israel in the OT, but proof positive of the ethnic connections back to those people. In the light, however, of how the NT reinterprets many of these OT prophecies, it is equally ac­ceptable to see all these promises spiritually ful­filled in the worldwide fellowship of Christ's Church (see, e.g., Acts 15:13-18; Rom. 9:24-26; Heb. 8:8-13). Also, whether or not these Anglo-Israel claims can be substantiated, salvation is only by personal faith in Christ and not on any grounds of alleged Israelite identification or priv­ileged ancestry (Matt. 3:8-9; Rom. 9:6-9; Gal. 3:6-9).

See israel, promises (davidic), church, kingdom of god, restoration of israel.

For Further Reading: Berry, British-lsraelistm The Problem of the Lost Tribes. HERBERT McGONlGLE

The prevailing mood of the writers of the OT could infer that the soul survives in sheol in a semiconscious state, not unlike animals in hiber­nation. Even when it may assume (as in the Book of Kings) that no future rewards and pun­ishments are to be expected, the writers come short of annihilationism. This view of extreme cynicism is attributed to the ungodly who not only deny a future life but even deny God's exis­tence (Ps. 53:1; cf. 63:9-10).

Modern advocates of this doctrine, such as the Adventists, argue that it is a much more merciful doctrine than that of everlasting punishment for the impenitent; it is better that sinners be simply deprived of eternal life—that is punishment enough. However, it is contrary to many pas­sages in the Scriptures, especially in the NT, which teach that all souls will survive the body either in everlasting bliss or torment. Jesus, spe­cifically and emphatically, warned against eter­nal punishment (Matt. 5:29-30; 13:42, 50; 22:13; 25:30, 41, 46; Luke 16:19-31). And He refuted the Sadducees by declaring that they misin­terpreted their Scriptures on the subject (Matt. 22:29-32).

See immortality, conditional immortality, hell.

The ceremonial and metaphorical uses of mashach (in the OT) and of chrid (in the NT) are of special importance. From the Hebrew word comes Messiah and from the Greek word comes Christ. Oil is a symbol of the Holy Spirit. And Jesus is the Messiah or Christ—the Anointed One. In revealed religion, God uses anointing as the symbol of His relation to His people.

In the OT, kings and priests were inducted into office by the rite of pouring oil on their heads. The anointing was by a divine representative (as Samuel anointing Saul and David). While the connotations of magic are absent in the Scrip­tures, there is a definite implication of authority and of a power beyond the natural reach of mor­tal man. Emphasis was on both responsibility and enablement. When "God's anointed" (king) governed God's people, God was exercising His own Kingship through His anointed one. Like­wise, the priest was representing man before God in the power of God in the divinely or­dained way.

Prophets also are referred to as anointed, though specific ceremonial incidents are lacking. Possibly the references are metaphorical, as in Isa. 61:1. In any case, the essence of prophecy is to "speak from God" in the power of God.

Jesus, the Anointed One (Messiah, Christ), en­compasses all three functions. He is Prophet, Priest, and King—in the ultimate sense. Since He is the "brightness of his [God's] glory, and the ex­press image of his person" (Heb. 1:3), it pleased God to anoint Him "with the oil of gladness above [His] fellows" (v. 9). As the supreme Prophet, He "speaketh the words of God" be­cause "God giveth not the Spirit by measure unto him" (John 3:34). He is a "priest for ever after the order of Melchisedec" (Heb. 7:17). And He is King of Kings and Lord of Lords (Rev. 19:16). The Anointed One is the fulfillment of the types and shadows in revealed religion. What oil only sym­bolizes, He manifests in himself. In Him dwells "all the fulness of the Godhead bodily" (Col. 2:9).

Anointing or unction is also for Christians. With the "unction from the Holy One" we have valid knowledge in the things of God (1 John 2:20). As the oil was poured out of old upon se­lected individuals, the Holy Spirit is poured out upon us (Acts 2:17). As Jesus was anointed to preach the gospel (Luke 4:18), we are estab­lished, anointed, and sealed to live and speak for Him (2 Cor. 1:21-22). Anointing, or unction, is a spiritual enablement. However, the symbolism continues in anointing the sick (Jas. 5:14). And at least one church (Mar Thoma, in India) pours oil into the waters of baptism.

The transcendent God who is not only distinct but separate from creation poses little problem. When, however, God acts in His creation He is immanent. How is that action to be described in the language of man without speaking of God in human form?

This problem did not disturb the Hebrews as much as it did the Greeks. The OT describes God as "walking," "being angry," "smelling," "repent­ing"; ascribes to Him "arms," "feet," "eyes," "ears," "hands"; depicts Him as a woman screaming in childbirth, a beast tearing its prey, a moth eating a garment. There is, however, some sensitivity to the problem reflected in the later writings, but too much should not be made of this, because even the prophets use graphic anthropomorphi­cal language.

Anthropomorphisms in the OT are not indi­cations of primitive religious thought but are graphic portrayals of a living God. He is pre­eminently the Living One, the Source of life. The portrayal of God in dramatic imagery points to One who is suprahuman.

In the NT, God's essential spirituality is recog­nized (John 4:24), and thus, generally, He is not described in such vivid anthropomorphic terms as in the Old. However, the Incarnation, the ulti­mate anthropomorphism, speaks of both God's immanence and His livingness. God the Son, himself fully divine, literally and fully became man to live, die, and be raised from the dead to provide for our redemption.

See god, revelation (special).

Especially in Alexandria, certain popular books were used as if they were Scripture. These were weeded out of the canon by questions of authorship, apostolic authority, destination, and local reference. Similar questions were applied to certain less-known or less widely used books as Hebrews, James, 2 Peter, 2 and 3 John, and Jude. Origen included these and four noncanonical books in the antilegomena, as spoken against only in the sense of questioning their place in the canon. Ridderbos remarks that the early differ­ences were more of usage than of principle (The Authority of the New Testament Scriptures, 48). No real conflicts are reported. Appreciable differ­ences in practice were few and temporary.

See canon, inspiration (of the scriptures),

apocrypha, bible.

For Further Reading: Ridderbos, The Authority of the
New Testament Scriptures, 42-51; Harris, Inspiration and
Canonicity of the Bible; Thiessen, Introduction to the New
Testament. WlLBER T. DAYTON

ANTINOMIANISM. The word antinomian is a compound of two Greek words, anti (against) and nomos (law). The term identifies those who reject moral law as binding, in terms of conduct, for Christians. This stance has had adherents since the beginning of the Christian era. Exe-getically, the belief overemphasizes and there­fore misinterprets Paul's teaching that "Christ is the end of the law for righteousness to every one that believeth" (Rom. 10:4), forgetting that the same author in the same Epistle asked, "Do we then make void the law through faith? God for­bid: yea, we establish the law" (3:31).

Theologically, antinomianism positions law and grace in an antithetical relationship, insisting that in choosing the latter, one has no further commitment to the former. Thus the ethical im­plications of "faith which worketh by love" (Gal. 5:6) are lessened, if not altogether destroyed, as a result of a serious misuse of the familiar term free grace.

Historically, outbreaks of antinomianism have appeared sporadically throughout Christendom since NT times. Sometimes political and social



ANTIOCH, SCHOOL OF—ANTITYPE

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aspirations have combined with religious con­cerns to make it an enemy to be opposed by mil­itary might as well as disputational rhetoric.

Three features provide the structural frame­work for all varieties of antinomian teaching: (1) the "aristocratic democracy of the elect" who, claiming the moral law is abolished in Christ, are "free" in matters of church doctrine, polity, and practice; (2) a contempt for all "unregenerated" values and standards, of which moral law is a supreme example; (3) the all-sufficiency of a di­vine afflatus for any purpose whatsoever. Thus the need to read NT Epistles such as James is vir­tually abolished. These three matters produce, and are the product of, an acute individualism, an extreme libertinism, and a perfectionism where intention and fulfillment coincide.

Evangelical Christendom has rebutted anti­nomianism lengthily. At the center of the reply is this: That faith in Christ which is imputed for righteousness is not only the condition of salva­tion but also the motivation for Christian conduct in terms of a life clearly described by Christ in the Sermon on the Mount. Thus the logical thrust of justification is to lead to sanctification of heart and life.

See law, law and grace, freedom, christian ethics, holiness.

The common doctrinal characteristics of the Antiochene theologians were developed through the influence of their famous teachers. The origi­nator of their distinctive emphasis was Diodore (d. 394), who later became bishop of Tarsus. He was instructor of John Chrysostom, the great preacher, and Theodore of Mopsuestia (d. 428), the greatest Bible commentator of antiquity. An­tiochene theology was scholarly and critical, at­taching great importance to the grammatical sense of Scripture and to the humanity and his­torical character of Jesus (F. J. Foakes-Jackson, The History of the Christian Church, 457). Antiochene theology was never fully developed. One of the more radical pupils of the school was Nestorius.

A unique relationship developed between the School of Antioch and the School of Alexandria.

Sometimes their theology was complementary, other times in opposition. The School of Alex­andria was more Platonic, mystical, and fond of allegorizing the Scripture, looking for a hidden meaning in the text. The School of Antioch tend­ed to be Aristotelian, historical, and more literal. They were critical in their approach to Scripture, holding some parts to be of more doctrinal and spiritual value than others. Their method of exe­gesis was to find the sense intended by the inspired writer (F. L. Cross, ed., ODCC, 63). The­odore of Mopsuestia sought to curb the tendency of the Alexandrians to read the OT and the NT as "words of Christ" in the same sense of the term. One was not to read Scripture "without reference to the occasion and historical connection of the passage" (J. Pelikan, The Christian Tradition, 1:243).

The Antiochenes generally emphasized the humanity of Jesus over His divinity. They be­lieved that the Logos, through taking the form of a servant (Phil. 2:5 ff), has himself become man for man's salvation. Also, that this salvation could not have been secured had not the Man Jesus been constant in His obedience to God's will (R. V. Sellers, Two Ancient Christologies, 143). These humanists emphasized the moral achieve­ments of Christ in soteriology, and that man can freely choose to be in union with Him.

See alexandrian school, hermeneutics, alle­gorical interpretation, nestorianism.

Types served the purpose of preparing for the acceptance of NT truth. When John the Baptist presented Jesus as "the Lamb of God, which taketh away the sin of the world" (John 1:29), he was moving his hearers from the OT picture or type of the sacrifice of a lamb for atonement to the reality or antitype of the Son of God offering himself as the perfect atonement for sin.

By recognizing the correspondence between the antitype and the type, NT realities can be il­lustrated by the use of OT types. Laurence Wood shows that the Resurrection-Pentecost events of salvation history (the antitype) are illustrated by the Exodus-Conquest events in the history of the children of Israel (the type). Thus, the Promised



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ANXIETY—APOCALYPTIC, APOCALYPSE


Land motif is an object lesson or picture of the "promise of the Father" (Acts 1:4; cf. Luke 24:49).

The recognition of the correspondence be­tween the antitype and the type also underscores the continuity between the Old and New Testa­ments. That this continuity is real is borne out when Jesus, speaking to the two disciples on the road to Emmaus, "expounded unto them in all the scriptures the things concerning himself" (Luke 24:27). Christ is the primary antitype. In addition to the sacrificial lamb, He is variously prefigured by Adam, the ark of Noah, Isaac, Jo­nah, Melchizedek, the priesthood, etc.

See type (typology), bible (the two testa­ments), hermeneutics.

For Further Reading: /SBE, 5:3029; Wood, Pentecostal

Other theories of anxiety, more psychological, also have theological dimensions, because anxi­ety in any form reduces spiritual victory and ability to cope with life. In fact, anxiety is such a pervasive malady of contemporary society that major attention to it has been given by all schools of psychiatry and psychology. Unfortunately, too many panaceas have missed the primary cause, which is guilt; or else all guilt has been dissolved by denying its reality—thus compounding anx­ieties manyfold in the long run.

See carnality and humanity, grow (growth), victory fruit of the spirit, guilt, maturity, peace.