Theology beacon dictionary of theology
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- Belief in supernatural beings (gods). A distinction between sacred and profane objects. Ritual acts focused on sacred objects.
- Prayer and other forms of communication with gods. A world view, or a general picture of the world as a whole and the place of the individual therein. ...
- IDB).
- Philosophy of Religion, esp. 81-90. J. WESLEY ADAMS RELIGIOUS EDUCATION. See
- For Further Reading: Clark, "Apologetics," Contem- porary Evangelical Thought, ed. Henry, 137-61; Ramsey, Religious Language; Gilkey
- REMNANT.
- For Further Reading: Campbell, "Gods People and the Remnant," Scottish Journal of Theology 111 (1950), 78-85; Heaton, "The Root SH"R and the Doctrine of the Remnant,"
- REMORSE. See
- For Further Reading: Purkiser, ed., Exploring Our Christian Faith, 280-83; Turner, "Repentance,"
- ORIGINAL SIN, PREVENIENT GRACE, REALISM IN THEOLOGY, IN ADAM.
- SIN, UNBELIEF, UNPARDONABLE SIN. For Further Reading
- RESPECT OF PERSONS. See
- For Further Reading: Bruce
- For Further Reading: Marchant, "Restitution,"
RELIGION. There is no universally accepted definition of the term "religion." Even the origin of the Latin word religio is disputed. Cicero connected it with religere as meaning attention to divine things. Lactantius and Augustine saw it as derived from religare with the meaning "to bind back," thus representing religion as the ground of obligation. The term "religion" came into English usage from the Vulgate, where religio is used to translate the Greek word threskeia in Acts 26:5 and Jas. 1:26-27. In these passages threskeia refers to external religious devotion, while a fourth occurrence in Col. 2:18 is translated "worship." Contemporary Usage. In modern times religion is approached from a bewildering variety of viewpoints. It means one thing to the anthropologist, another to the sociologist, another to the psychologist, another to the Marxist, another to the mystic, another to the Buddhist, and yet another to the Jew or the Christian. For the humanist, a definition of religion relates to the logical development of some aspect of human culture which becomes an object of intensive investigation, and "God" is reduced to an idea which occurs within the total complex. For the religious person, a definition of religion involves a description of the individual's particular religious creed. Definitions and Characteristic Features. Among the philosophical comprehensive definitions of religion, the following few are representative. Schleiermacher believed the essence of religion was "the feeling of an absolute dependence"; Huxley, "those things, events, and ideas which arouse the feeling of sacredness"; Kant, "the observance of moral law as a divine institution"; J. G. Frazer, "a propitiation or conciliation of powers superior to man which are believed to direct and control the course of Nature and of human life"; Tillich, the dimension of depth in all of man's life functions, being "ultimately concerned" about the ultimate. However, the Encyclopedia of, Philosophy regards all such definitions inadequate. It offers instead the following list of "religion-making characteristics" as criteria for defining religion.
A religion need not embody all these features, but when enough of them "are present to a sufficient degree, we have a religion" (ibid., 142). Conclusions. First, the universal inclination to religion among all nations and in all conditions suggests that man is religious by nature. Since human nature is marred by sin, however, the religion of unregenerated humanity is one of form without authentic divine content. Second, human religion represents man's attempt to enter into communion with God on man's own terms (Karl Barth). Thus religion is not good in itself; it bears the marks of the Fall. Religion crucified 448 RELIGIOUS EDUCATION—REMNANT Christ, even good religion as far as religion goes. Third, although true knowledge of God is inaccessible in human religion because of man's fi-nitude and sinfulness, God has revealed himself to man by word and deed over a long span of history, climaxed by the incarnation of the eternal Logos. The total revelation is carefully preserved for humankind in the Bible. Fourth, the reason the term "religion" seldom occurs in the Bible is due to the nature of humanistic, non-revelatory religion which "is itself alien to the core of biblical thought" (Gealey, "Religion," IDB). See christianity, non-christian religions. For Further Reading: Alston, "Religion," Encyclopedia of Philosophy, 7:140-45; Beckwith, "Religion," The New Schaff-Herzog Encyclopedia of Religious Knowledge, 9:453-57; Gealey, "Religion," IDB; Hick, Philosophy of Religion, esp. 81-90. J. WESLEY ADAMS RELIGIOUS EDUCATION. See christian education. RELIGIOUS KNOWLEDGE. Since 1918, the most important debate in theology has been whether theological language can have as its base a philosophical metaphysical system (as both Aquinas and Whitehead argued) or whether "it must derive entirely from faith in relation to revelation, and so be formed from the biblical Word," as the neoorthodox and some neoevangelicals and Wesleyans have insisted. (It is, of course, dependent upon how "biblical Word" is interpreted.) The question is important epistemologically when the question is asked, "How do I know the truth of religious belief—by faith or by metaphysical speculation?" It is important to the evangelical to understand how he can transcend the confinements of a secular world view which can exclude him from a valid knowledge of God. The initial consideration is that knowledge unaided by a special help from God is limited. This limitation is never overcome. The consequences of man's limitations in knowledge are recognized by every serious philosophy and theology. That limitation, according to both Catholic and Protestant thinkers, is grounded not only in lack of time and opportunity, but in the nature of man's powers clouded by sin. Thus revelation is necessary as an aid to knowledge. We are incompetent in ourselves but dependent upon the definitive Word who is revealed through Christ in the Scriptures as a loving and concerned Heavenly Father. Man is free by grace to ignore or respond to those revelatory acts—to "recognize or fail to recognize His presence." God always leaves room in that "fateful freedom" to respond in faith. Thus faith, as a gift of God's grace, is a correlate of freedom. While the validity of religious knowledge attained by faith may not be demonstrable to the empiricist, its certainty is assured by the inner witness of the Holy Spirit. See knowledge. theological language.
A more distinctive understanding of "remnant" began with the ministry of Isaiah, with shear and sheerith being used as technical terms for Israelites who survive a national disaster. From this understanding of a residue remaining after a calamity, there emerged what might be termed the "remnant doctrine." Very significantly Isaiah named his son Shear-jashub, meaning "a remnant shall return" (Isa. 7:3). This testimonial name was a prophetic witness to Judah that although the nation's sin would eventually result in exile as a divine judgment, yet, in the mercy of God, a remnant would return. This remnant is the "holy seed" (Isa. 6:13; cf. Ezek. 9:8), and the hope of its survival continued throughout the Exile and into postexilic times. Jeremiah and Ezekiel saw the hope of Israel in this minority (e.g., Jer. 24:4-7; Ezek. 6:7ff). God's love for His people was such that this remnant would be gathered from the nations, cleansed from their sinful ways, and formed into the nucleus of a new Israel (e.g., Isa. 4:2-6; Amos 9:8-15; Mic. 2:12; 4:6-8; 5:7-8; Ezek. 36:24-32; Zech. 8:12; 13:9; Hag. 1:12,14). The remnant hope per-
REMONSTRANTS—REPRESENTATIVE THEORY 449
sisted through the intertestamental period (see, e.g., Enoch 83:8; 2 Esd. 12:34; 13:48; 2 Bar. 40:2), and there are echoes of it in the Gospels (e.g., Matt. 3:9; 22:14; Luke 12:32; John 1:11). From many passages in his letters, it is difficult to escape the conclusion that Paul saw the Church fulfilling the function of the promised faithful remnant (Rom. 9:24-33; 11:1-12; Gal. 3:7-14; 6:16). In Jas. 1:1, the scattered Christian Church is identified as the true Israel, and Peter describes the Church as "God's own people" (1 Pet. 2:9). Thus the "remnant doctrine" of the OT finds its ultimate fulfillment in the Church of Christ, i.e., in all those, Jews and Gentiles, who, by grace, are in "the household of God" (Eph. 2:18-22). See promises (davidic), restoration of israel, church.
See arminianism, calvinism, tolerance. J. Kenneth Grider
In respect to man's repentance, it can be said to be evangelical if it has in it three elements. The first is intellectual. By it the sinner comes unto "the knowledge of sin" (Rom. 3:20) and its consequences. The second element is emotional. It is a genuine sorrow for sin. It must be deeper than sorrow at being caught ("worldly sorrow"). It must be "godly sorrow," sorrow because one has sinned against God (2 Cor. 7:9-10). The third element in evangelical repentance is volitional, a change of the will and purpose. It is a turning from sin unto God, the heart crying out for pardon and cleansing (Ps. 51:7, 10). The importance of repentance is underlined by John the Baptist. In his ministry, which was to prepare the way for the Lord, he made repentance the theme. Jesus himself said, "Except ye repent, ye shall all likewise perish" (Luke 13:3, 5). Although evangelical repentance is basically an act of man, it is impossible apart from the work of the Holy Spirit (Acts 5:31; 11:18; Rom. 2:4; 2 Tim. 2:25; Heb. 12:17). Repentance is antecedent to and a preparation for salvation. It is necessary if God is to forgive (Acts 2:37-38; 11:18; 20:21). It involves confession and restitution (Exod. 22:1-4; Luke 19:8-9; 1 John 1:9). See salvation, faith, works, restitution.
450 REPROBATION—RESPECT ditional predestination because, then, God, in predestinating some individuals to eternal hell before they were born, would be decreeing in that way, based on their actual guilt for participating realistically in Adam's transgression. The representative theory suits Arminianism's viewing predestination as conditioned on each person's accepting or rejecting Christ during his sojourn upon the earth. It admits that a certain guilt accrued to all of us because of Adam's sin, but states on the basis of Rom. 5:15-19 that God removed this guilt in a blanket way because of Christ. According to this passage, this is the "free gift" which passes upon everyone. This is why Wesley, Wiley, and others have taught that original sin inclines us to acts of sin, but that, without the acts, original sin alone would not occasion anyone's entering into eternal hell. See ORIGINAL SIN, PREVENIENT GRACE, REALISM IN THEOLOGY, IN ADAM. For Further Reading: Wiley, CT, 2:107-18. J. Kenneth Grider REPROBATION. Reprobation is the ultimate state of one who has been controlled completely by a reprobate mind. Such a person has so thoroughly and willfully rejected the overtures of a seeking God in Christ Jesus as to have placed himself purposefully outside the grasp of salvation. His mind is so twisted and distorted by the saturation of sin as to be unable to perceive anything but evil (Rom. 1:28). The word "reprobate" is used in Jer. 6:30 and Heb. 6:8 in reference to a testing, as in determining the purity of metal, coins, or soil. If the testing indicated the sample was valueless, it was reprobate, i.e., rejected. The apostle Paul uses the idea of testing and proving as regards the message he preached (2 Cor. 13:5-7). He also said that he exercised discipline over his body to avoid becoming a castaway (reprobate, 1 Cor. 9:27). The harsh usage of the term (Rom. 1:28; 2 Tim. 3:8; Titus 1:16) implies a deliberate rejection and distortion of truth. Falsehood is not only entertained but promoted. The mind of the reprobate is perverted to the point that the normal and beautiful are twisted into that which is depraved, abnormal, and ugly. This condition is the final dreadful result of continual evil choices. See SIN, UNBELIEF, UNPARDONABLE SIN. For Further Reading: HDNT, 3:318. Ronald E. Wilson RESENTMENT. See hardness of heart. RESPECT. Respect is the honor, deference, and courtesy we show to persons, places, customs, traditions, institutions, or offices. It may also be a subjective perception of worth. We may (and should) act respectfully even though we do not admire the person or object. We may respect a spouse, a minister, or an officer of the law, out of deference to his or her relationship to us, or their office, even when we cannot inwardly respect them as persons. The habit of showing respect is an indispensable ingredient of civility. This is universally and intuitively recognized in all societies. Respectful conduct fosters harmonious and pleasant relationships, and softens the harsh and difficult facets of life. So much has this virtue been prized that many cultures have built up elaborate protocol specifying exact forms for the expression of respect. Tipping the hat, bowing (in Oriental countries), and standing when the national anthem is sung are typical of the countless ways civilized peoples have of showing respect. The Bible is adamant in its insistence that Christians show respect in all proper situations and forms, and to all persons. Respect is to be shown to parents (Eph. 6:1-2), to spouses (4:33; 1 Pet. 3:7), to kings and all who are in authority (Rom. 13:7), to ministers and church leaders (1 Thess. 5:12-13), to the aged (Lev. 19:32), to all persons irrespective of sex, color, nationality, creed, or class (1 Pet. 2:17-18)—or even present degradation (John 4:7-9, 18). We are to respect our bodies (1 Cor. 6:19-20); the property of others (Eph. 4:28); their good name (Lev. 19:16); their opinions (Acts 21:18-26); their civil rights (Lam. 3:35; Amos 5:12); and we are to respect the house of God (Eccles. 5:1; Matt. 21:13); and the Word of God (Prov. 13:13). The ultimate basis for respecting persons is the sanctity of human beings as having been created by God in His image and for His glory and service. To fail to respect persons is to show disrespect to God their Creator. It is noteworthy that whenever society becomes irreligious, the bonds of courtesy and honor among men begin to loosen. Forms of courtesy become hypocritical because motivated solely by self-interest. The smile and deferential manner is sustained by the prospect of the tip or other forms of personal gain. Christians are to guard rigorously against superficial and insincere graciousness. They avoid hypocrisy, however, not by deliberate rudeness, or by being blatantly unconventional, but by inwardly cultivating the Christian virtue of respect. Respect (or disrespect) is shown in many sub- RESPECT OF PERSONS—RESTORATION OF ISRAEL 451
tie ways—not only by what we say, but by tone of voice, facial expression, bodily posture, choice of words, including names and colloquialisms. Many Christians are slow in perceiving the relation of humor to proper respect. Some things or persons or concepts are not suitable subjects for joking. We should not joke, for instance, about sacred things or handicapped people. Christians also fail, too often, to understand that we show respect or disrespect by our dress. To be excessively casual in social situations is to say to others that we do not consider them important. This is doubly significant in the house of God. Our manner of dress when attending church is an indicator of our real respect for the place and for the Person we have gone there to worship. Or, if our inner respect is deeper than our dress shows, our carelessness is at least an indicator of our ignorance. See culture, honor, love, reverence, sanctuary, secularism, discrimination. Richard S. Taylor RESPECT OF PERSONS. See prejudice. RESPONSIBILITY. See accountability. REST, REST OF FAITH. The Epistle to the Hebrews uses the theme of rest to appeal for faithfulness in a congregation that is discouraged and disillusioned. Heb. 4:1-13 is the conclusion of an exposition of Ps. 95:7-11 which the author began in Heb. 3:7. That OT passage recounts the story of Moses' failure to lead the generation of Israelites who came out of Egypt into the land of Canaan. The reason for the failure was their rebellion against God and their putting God to the test (cf. Exod. 17:1-7; Num. 20:1-13). They were unable to enter because of unbelief and disobedience (Heb. 3:19; 4:6). But even the next generation did not find God's rest, as is evident from the fact that David long afterward wrote of God's continuing promise (Ps. 95:7; Heb. 3:7, 15; 4:1, 6-7). "So then, there remains a sabbath rest for the people of God" (4:9, rsv). This promise is now proclaimed as the Christian gospel, and entering God's rest is accomplished by believing (vv. 2-3). What then is this rest? It is akin to the sabbath rest of God, when He rested from all His works of creation (Gen. 2:2; Heb. 4:10). God rested on the seventh day, when His purpose of creation had been fulfilled. By analogy, entering into the promised rest would be to participate in the full realization of God's redeeming purpose. Rest represents for the writer to the Hebrews the completeness of God's redemptive provision and the fullness of man's experience of salvation. This latter fact has prompted some Wesleyans to understand "rest of faith" as a synonym for entire sanctification. The analogy of rest expresses something very beautiful and meaningful regarding Christian perfection. However, the expression as found in its NT context could be understood better as including the fullness of salvation experience in this life as well as the ultimate participation in God's rest which will come only in the presence of God. See full salvation, redemption, heaven.
While the principle of restitution for wrongs committed is not specifically emphasized in the NT, it is within the spirit of its teachings. Restitution is a logical component of repentance. When salvation came to Zacchaeus, love, replacing selfishness, impelled him to give half of his goods to the poor. He thereby did what he could to correct the imbalance which his greed had helped create in his socioeconomic world. From the money which remained he imposed the strongest demands of the law upon himself, restoring fourfold anything which he had taken by false means (Luke 19:1-10). See repentance, backsliding. For Further Reading: Marchant, "Restitution," Baker's DT; Archer, "Crimes and Punishments," ZPBD. W. Ralph Thompson 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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