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78 Cards in this Set
- Front
- Back
What is the value of studying church history? |
There are many reasons to study church history, but perhaps the most significant is the fact that it is the means by which we learn from example (both positive and negative) of our predecessors, which assists us in "expanding our present" and "shaping our future." As well, the study of Church history prevents us from being abstract, theoretical, and academic regarding truth, as it enables us to see how truth relates to life's practicalities." A third reason would be that the sin patterns of a different generation would be different from our own, and therefore they could inform us of our abuses of the Word of God. |
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Briefly trace the spread of Christianity through the centuries. |
• Resurrection-100 AD The gospel began to spread through most of the Mediterranean region as well as reaching Mesopotamia, Syria, and likely India. |
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What were the “sola's” of the Reformation? |
Sola Scriptura (Scripture alone), |
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Briefly discuss the development of 'covenant theology' |
Ultimately Covenant theology begins in Scripture and was to some extent developed by Augustine. What we know as covenant theology first appeared in the works of Zwingli and Bullinger. Calvin, whose name is usually most associated with covenant theology really only has it in seed form. It gained greater strength among 17th century theologians where it became known as federal theology. Ursinus and especially Olevianus, the founder of a well-developed federal theology, developed the understanding of the covenant of works and the covenant of grace and subordinated the covenant to the doctrine of election. Cocceius stressed the Biblical theology approach of looking at the covenant history (pre-Vos). Prior to this century, covenant theology saw the covenant as a contractual agreement between God entered into with man. With more recent language and archaeological discoveries, covenant theology has come to emphasize the relationship between God and man as a vassal relationship, patterned after the covenants of that time, established and maintained by God’s grace. Through this theology a greater emphasis was placed on God's gracious and faithful dealing with mankind. |
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What are the historical origins and distinctives of the following: |
Origins: Began in Oxford University as a movement within the Church of England and expanded under the leadership of Charles and John Wesley |
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b. Pentecostal Churches |
Origins: Born out of the movement that was sparked in 1901 when Miss Agnes Ozman, a Bethel Bible College student, spoke in tongues after principal Charles Partham laid hands on her and prayed for her to receive the power of the Spirit. |
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c. Episcopal Churches |
Origins: the Episcopalian Church began in America as an extension of the Church of England. However, During the American Revolution a great controversy arose over prayers for the monarchy in the liturgy, so after the revolution it severed ties with the Church of England and became its own denomination. |
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d. Presbyterian Churches |
Origins: Dating back to John Knox in 1560 and the Scots Confession becoming the expression of government assigned by the Westminster Assembly in the Form of Government. |
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e. Baptist Churches |
Origins: A third-generation Reformation development that appeared in England about 1610 wanting to take Protestantism to its logical conclusion. Convinced that Puritanism needed to still be reformed. |
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f. Orthodox Churches |
Origins: 1056 schism between East and West (Bishop of Constantinople vs. Bishop of Rome) |
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g. Mennonite Churches |
Origins: Dating from 1520’s in central Europe, take name from Menno Simmons who led them in a pursuit of biblical living. |
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h. Lutheran churches |
Origins: Germany; Martin Luther, 1517 October 31 commonly the beginning of the reformation. 1521 Diet of Worms which lead to Luther’s excommunication. |
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Briefly identify and give dates for the following: |
325. The council of Nicea was concerned primarily with the nature of the second person of the trinity—Jesus Christ. Arius asserted that Christ was not eternally generated from the Father, but created from the non-existent. Athanasius and his followers asserted that Christ was eternally begotten of the father. The semi-Arians argued that Christ was homoiousios ("of similar substance") with the father. The Council adopted the Athanasian position of homoousios ("the same essence"). |
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Council of Chalcedon |
451. The Christological council. Christ is one person, with two natures. |
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Reformation |
Sola Scripture: Scripture alone. |
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Counter-Reformation |
1534-1563 (1540'5). The Counter-reformation was the Catholic response to the Reformation in which many of the abuses of the Catholic church were corrected, and traditional Catholic doctrine was resoundingly re-affirmed. This formulated in the articles of the Council of Trent, a council which was held to combat the spread of Protestantism. Affirmed that Church/tradition were on par with Scripture, sacraments and transubstantiation, and justification is faith plus works. |
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Heidelberg Catechism |
1563. Written by Olevianus and Ursinus this beautiful work has the form of a catechism, but the content of a confession. Held by the Continental Reformed Church (European-German, Dutch). Many say the Heidelberg Catechism has a more personal feel than the Westminster Confession. |
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Belgic Confession |
1561. Written by Guido de Bres this confession is one of the three standards of the Dutch Reformed Church. It draws heavily on the Gallican Confession. |
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Synod of Dort |
1618. A convening of Reformed thinkers to answer the assertions of the Remonstrants. Although political and other issues affecting the Dutch church were raised at this Synod, its primary business was answering the five points of Arminianism. Their response is what we today know as TULIP, or the five points of Calvinism. |
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Westminster Assembly |
1643-1652. The Westminster Assembly was a gathering of eminent Puritan divines, assembled by the British Parliament in 1643 with the charge of producing a Confession of Faith to unite the United Kingdom ecclesiastically. The assembly sat from 1643-1652, during which time it handled ecclesiastical concerns such as the ordination of ministers, trial of heretics, etc. its most enduring work is the Confession of Faith, and the Larger and Shorter Catechisms. These would become the standard of faith and practice for the Presbyterian, Congregational and Regular Baptist churches in Scotland, England and America. The Confession and Catechisms were borne out of Scotch and English Calvinism, and were structured upon the foundation of the "Irish Articles of Faith" of 1615. |
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Pietism |
1600's. Primarily based in Germany, it was a movement against dead orthodoxy in the |
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Great Awakening(s) |
First Great Awakening: 1741-1745. The Great Awakening was a remarkable outpouring of |
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Old Side/ New Side |
This was the controversy over the Great Awakening. The New Side was pro-revival and staunchly Calvinistic. Included in the New Side ranks were Edwards, Tennet, and Whitefield. The Old Side were Anti-Revival. Many were Arminian, Unitarian or Universalist. The most famous Old Side adherent was Charles Chaucy. |
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Old School/New School |
1837. This was the controversy over the Second Great Awakening. There was an effort to create a cooperative plan for reaching the frontier out of which emerged a debate over seeming doctrinal indifference. The Old School were strict subscriptionists, and skeptical about the excesses of the Cane Ridge revivals and the New Measures of Finny. The New School was, at best, lax subscriptionists, and often Arminian or rationalists. This controversy would split the Presbyterian Church into two denominations in 1837, a division that would last until the reunification--only to split again along North-South line in the Civil War Era. |
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Auburn Affirmation |
1924. Issued by a group of Presbyterians meeting in Auburn, New York this was designed to safeguard the unity and liberty of the Presbyterian Church. The affirmation was intended to display tolerance, but became a marker on the battle field between conservative and liberals in the church. The Affirmation denied the need of ordained Ministers to commit to the five essentials: |
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Scholasticism |
The system and method of learning for philosophy and theology during the medieval period as developed in European university contexts. It relied on philosophical methods and the use of reason to make clear divisions and distinctions within a body of knowledge. The system flourished from the 11 th-14th centuries. Some notable scholastics include: Thomas Aquinas, Peter Abelard, Anselm of Canterbury, Peter Lombard and Duns Scotus. |
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Babylonian Captivity |
Also known as the Avignon schism. Period in the 14th century when popes lived in Avignon, France, due to the political situation. The term, which referred to the Jews' captivity in Babylon (586 BC), was used by Luther in the 16th century to describe the Roman Catholic Church's "captivity" to the papacy and need for gospel liberation. |
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Humanism |
An intellectual movement in 14th-16th century Europe in which man was the measure of all things. It sought to base education on the Greek and Latin classics, interpreted from within a Christian context. Theologically, the term indicates the high value that Christianity places on humans as created and redeemed by God. |
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Radical Reformation |
The "left" of "third" wind of the Protestant Reformation that describes those who sought a radical approach, a return to early Christian precedents for the nature and government of the church, rejecting national or state churches. Among others it included the Anabaptists such as the Mennonites and the Amish. |
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Puritanism |
16th and 17th century Protestant religious movement that sought to "purify" the Church of England in more Reformed Protestant directions. The movement was Calvinistic in theology -and Presbyterian or Congregational in church government. The church reform impulses were continued in America, primarily in New England where it was a major cultural force. Puritans stressed theology as leading to ethical action while ethics is grounded in true theology. |
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Modernism |
A theological movement of the late 19th and early 20tb centuries among Protestants and Roman Catholics who sought to interpret Christianity in light of modern knowledge. It |
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Fundamentalism |
Term for evangelicalism in 20th century America that sought to preserve conservative |
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Neo-orthodoxy |
Return to Christianity without having to be historically grounded. Somewhat a theological rediscovery of biblical doctrines, but with the modem naturalistic presuppositions. A theological movement including Karl Earth, Emil Brunner, and others. It opposed liberal theology and stressed the reinterpretation of Reformation themes such as God's transcendence, human sinfulness, and the centrality of Christ. It was dominant in Europe and America after World War n until the 1960's. Also called Neo-Calvinism, Neo-Protestantism, and Neo-Reformation theology. |
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Briefly identify the following people with date (century) and their significance: |
[2nd century] |
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Clement |
[1st century] |
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Ignatius |
[2nd century] |
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Marcion |
[2nd century] |
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Justin |
[2nd century] |
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Eusebius of Caesarea |
[3rd-4th century] |
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Tertullian |
[2nd-3rd century] |
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Constantine |
[3-4th century] |
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Chrysostom |
[4th century] |
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Jerome |
[4-5 century] |
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Pelagius |
[4-5 century] |
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. Augustine |
[4-5 century] |
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Bernard of Clairvaux |
[12th century] |
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Gregory the Great |
[6th century] |
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Francis of Assisi |
[12-13th century] |
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Anselm |
11th century] |
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Aquinas |
[13th century] |
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Wycliffe |
[14th century] |
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Hus |
[14th century] |
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Tyndal |
[15-16th century] |
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Luther |
[15-16th century] |
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Melanchthon |
[15-16th century ] |
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Zwingli |
[15-16th century] |
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Calvin |
[16th century] |
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Knox |
[16th century] |
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Covenanters |
[17th century] |
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Arminius: |
[16th century] |
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Amyraut and the School of Saumur |
[17 century] |
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Jonathan Edwards: |
: [18th century] |
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Richard Baxter: |
[17th century] |
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Zinzendorf: |
[18th century] |
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George Whitefield |
: [18th century] |
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John Wesley |
: [18th century] |
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34. Marrow Controversy: |
[18th century] |
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William Carey |
[18-19th century] |
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George Muller |
[19th century] |
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Charles Spurgeon |
[19th century] |
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Charles Hodge |
[19th century] |
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. B. B. Warfield |
[19-20th century ] |
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Charles Finney |
[19th century] |
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. D. L. Moody |
[ 19th century] |
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1. Discuss the controversy between modernism and fundamentalism. Be sure in your answer to identify and explain the significance of the Auburn Affirmation (who signed it? why? when?), the "five fundamentals," Harry Emerson Fosdick, and J. Gresham Machen. |
Riding on a high tide of German higher criticism, liberalism infected the American church in the late 19th century. The issue would come to the fore in the Presbyterian Church USA in 1923, when 150 ministers signed an affirmation denying the necessity of subscription to the five fundamentals for ordination to the gospel ministry in the PCUSA. While many other institutions had fallen under liberalism, Old Princeton remained the bastion of Calvinist orthodoxy and intellectual defense of the Christian faith. When re-structuring of her board was ordered by the General Assembly, an action which would surely change her character, many of her orthodox faculty, under the leadership of NT scholar J. Gresham Machen, left to form Westminster Theological Seminary in 1929. When Machen and his followers objected to their tithes towards missions going to non-Christian pluralistic missions work, and established the Independent Board for Presbyterian Foreign Missions, they were defrocked by the PCUSA. They went on to found the Orthodox Presbyterian Church in 1936. Soon finding that they had been bound only by a common enemy, Machen and his fellow Old School Calvinists, and the dispentionalists, parted ways. Thus, under the leadership of Carl McIntire, the Bible Presbyterian Church was formed out of the dispensational group. |
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2. Trace the historical roots of the RPC~. From which major branch of Presbyterianism did the RPC~ come? Why is the RPCES important in PCA history? Be sure in your answer to identify and explain the significance of the Independent Board for Presbyterian Foreign Missions, J. Oliver Buswell, Robert Rayburn, Francis Schaeffer, and Carl Mclntire. |
Conservatives in the PCUSA formed their own denomination, the Presbyterian Church of America (1936), because of the modernists movement in the PCUSA- however, when the common cause of battling the modernists grew less intense because of the successful formation of the new denomination, difference began to surface. These difference were along the lines of eschatology and the use/nonuse of alcoholic beverages. This difference split the denomination. The group favoring pre-millenialism and complete abstinence from alcohol and tobacco formed the Bible Presbyterian Church in 1938. The Presbyterian Church of America renamed themselves a year later to the the Orthodox Presbyterian Church. The Bible Presbyterian Church split in 1956, once under Carl McIntrye who was resolved to keep mission boards and seminaries out from under denominational control. This split resulted in the Bible Presbyterian Church, Collinswood synod (McIntyre’s group) and the Bible Presbyterian Church, Columbus synod. The Columbus synod changed their name to the Evangelical Presbyterian Church and soon merged with the Reformed Presbyterian Church of North America, General synod to form the Reformed Presbyterian Church Evangelical Synod (RPCES). Thus, the RPCES came out of the Presbyterian Church in the United States of America, Northern Presbyterian Church. |
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3. Trace the history of the formation of the PCA. When, where and why did the PCA begin? From what major branch of Presbyterianism did early members of the PCA come? Be sure in your answer to identify and explain the significance of the Presbyterian Evangelistic Fellowship, Concerned Presbyterians, the Presbyterian Journal, Morton H. Smith, W. Jack Williamson, Ken Keyes, and G. Aiken Taylor. |
The Presbyterian Church in America was formed in 1973, under the name The National Presbyterian Church. The church was formed as a continuing biblical Presbyterian denomination, out of the Presbyterian Church in the United States (the Southern Presbyterian Church). Due to the rampant liberalism, especially in the form of Barthianism, in that denomination, several organizations had been formed to preserve the gospel witness in that denomination. These included the Concerned Presbyterians, Presbyterian Churchmen United, the Presbyterian Evangelsitic Fellowship, and Reformed Theological Seminary. When things had progressed to such a stage where a majority of these men came to a conviction that the PCUS was no longer a viable organ of gospel witness, they organized to form the PCA. The first General Assembly was held at Briarwood Church in Birmingham Alabama, in 1973. Col. Jack Williamson was elected moderator and Morton Smith was elected Stated Clerk. Two other denominations were asked to merge with the PCA: The OPC and the Reformed Presbyterian Church, Evangelical Synod(RPC, ES). The RPCES accepted, and in 1982 joined and was received by the PCA bringing with them Covenant College and Covenant Theological Seminary. Today the PCA continues to offer itself as a biblically based denomination: True to the Scriptures, the Reformed faith, and obedient to the Great Commission.- Mcintosh |
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4. What are some distinctives of the PCA? |
1. God alone is Lord of the conscience and has left it free from any doctrines or commandments of men which are in any respect contrary to the Word of God, or which in regard to matters of faith and worship, are not governed by the Word of God. Therefore, the rights of private judgment in all matters that respect religion are universal and inalienable. No religious constitution should be supported by the civil power further than may be necessary for protection and security equal and common to all. |