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Terms quiz 1
Systematic Theology
| Term | Definition |
|---|---|
| analogy | Also called the “way of analogy” (via analogia). This refers to a particular way of attributing characteristics to God. How can finite humans talk about an infinite God? How can one draw inferences from finite creation about the infinite Creator? |
| univocally | we apply predicates to God in exactly the same way as we apply them in our own human experience. (In this way, we would deny that God is different in kind from creatures). |
| equivocally | we apply predicates to God in a different way from how we apply them in experience (In this way, we do not know the meaning of our language!). |
| analogically | we apply predicates to God by claiming some relation or likeness (analogy) to our experience and yet also some difference at the same time. While notidentical to our language regarding wisdom |
| analogia entis | “analogy of being.” Since there is a likeness of BEING between the Creator and human creatures, humans may reason from the effects (creation) back to its cause (the Creator). |
| analogia fidei | “analogy of faith.” understands that God is not us at all. Indeed, God is so different from us that only faith in the revelation of God in Jesus Christ can result in true information about the reality we call God. |
| Natural Theology | constructs a doctrine of God without any appeal to faith or special revelation (that is, Scripture or Jesus Christ). It claims to be based on the natural gifts of the human mind. |
| anthropomorphism | The tendency to depict God (or the gods) in human form. |
| apologetics | The rational defense of the Christian faith and doctrine. |
| Deus absconditus | “The hidden God.” Refers to the fact that God remains transcendent and sovereign, even in revealing himself to us. |
| circumincession | It refers to the interpenetration or mutual reciprocity of Father, Son, and Spirit in their Triune relations. Sometimes this is described as a “dance” within the Being of God. |
| opera Trinitatis ad extra indivisa sunt. | “The works of the Trinity outwards (to the outside of themselves) are indivisible.” This refers to the unity of action that all three members of the Trinity play when any one of them is described as acting alone. |
| economic Trinity | This is a designation of trinitarian relations to the outside of their trinitarian fellowship and life. Some theologians suggest this distinction is unacceptable. Others suggest that the immanent Trinity is the economic Trinity. |
| immanent Trinity | This is a designation of trinitarian relations ad intra (to the inside of trinitarian fellowship and life). This is the Trinity as the Trinity is to itself in eternity. |
| impassibility | This is one of the traditional attributes of God. Literally, it means that God is “unable to suffer” or “unable to experience suffering or change brought about through suffering.” |
| missio Dei | “The mission of God.” Traditionally, this phrase has been used to describe the inner trinitarian relationships whereby the Father sends the Son, and the Father and Son send the Spirit. |
| patripassianism | “Suffering of the Father.” A theological view (held by Sabellius and other modalists) that since there is no real distinction between God the Father and God the Son, it must be reasoned that the Father suffered in Christ, the Son, on the cross. |
| vestigia trinitatis | Vestige of the Trinity.” (The word “vestige” here means “leftover” or trace). Developed by Augustine, this view sees signs or leftovers of the Trinity in all creation—usually in some triadic yet unified structure. |
| fides explicita | “Explicit faith.” Refers to a self-conscious assent to a truth, which is apprehended clearly enough to distinguish it from other truths. While such an assent may not be entirely intelligible, it is clear enough not to be labeled “implicit.” |
| fides implicita | “Implicit faith.” Sometimes this is called “blind faith.” It refers to an assent to truths that the Church believes, although one has no knowledge of what those truths are. |
| fides infusa | Infused faith.” Refers to a Roman Catholic doctrine that supernatural virtue is deposited or “infused” in potential believers or believers whereby their intellect is disposed to assent to supernatural truth. |
| fides qua creditur | “faith by which it is believed.” This is the act of faith itself—the “faithing” of a believer. It is the faith of the believer that receives and holds the revelation of God. It is the subjective side of faith. |
| fides quae creditur. | “faith which is believed.” This refers to the content of faith itself. It is the body of doctrine that the believer holds to be true. It is the objective side of faith. |
| semen religionis. | “the seed of religion.” This refers to the rudimentary knowledge of God that exists in every human beingdue to the revelation of God in creation, providence and nature. Because of the Fall, this “seed” gives rise not to true religion but to idolatry |
| finitum non capax infiniti | “The finite is incapable of the infinite.” This refers to the idea that finite humans cannot grasp or comprehend or even receive (bear) the Infinite God. It signifies the finitude of all humanity—even Christ’s humanity! |
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