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Theology-Reformation
Sources of Revelation; justification; papacy primacy
| Question | Answer |
|---|---|
| revelation | God's gift of knowledge about who He is and what He wants of us; God chooses something to reveal to us (ex. here's what I want from you-boom-10 Commandments) |
| authority | man-made control or power (ex. tradition) |
| who created the 1 source theory | Luther |
| which source theory is "sola scriptura" | 1 source theory (scripture alone) |
| 1 source theory | Bible alone is revelation; the fullness of revelation exists in the Bible-no further revelation takes place |
| 1 source theory: tradition | tradition is never revelation |
| Luther on teachings of the early Church | teachings of early Church may be authoritative(if they are well established interpretations of the Bible) but not revelation |
| Catholic Church view on sources of revelation | 2 source theory |
| 2 source theory | Scripture and Tradition are equally revelation (revelation continues in the world) |
| JH Newman's 3 rejections of sola scriptura | 1. not everything could be written down; 2. somethings don't communicate well in written form (ex. a dance); 3. Church has always been an instrument of revelation |
| 2 source theory: why can the Church have revelation? | the Church was the earthly group that "created" the Bible |
| who created the Transubstantiation idea? | Aquinas |
| which theology of the Eucharist is the Catholic teaching? | transubstaniation (the bread is transformed) |
| Transubstantiation | the bread and wine are replaced in essence by the body & blood of Christ but the bread & wine retain their accidents |
| accidents | characteristics |
| 3 reasons the Eucharist retains the accidents of bread & wine (transubstantiation) | 1. it makes it easier for believers to eat; 2. it makes evangelization more possible; 3. it makes Eucharist a matter of faith, not a matter of fact |
| who describes bringing the fire in the house or the wood becomes fire? | Aquinas (transubstantiation) |
| inventor of memorial sacrafice | Zwingli |
| if Zwingli's wrong who does he say is right | Aquinas |
| memorial sacrafice | the words "this is my body" are a metaphore such as "I am the vine," or "I am the gate" |
| memorial sacrafice: bread and wine | nothing happens to the bread & wine-it's just bread & wine; Eucharist is simply something we do to remember the sacrafice of Christ |
| who invented Consubstantiation/real presence | Luther (but not the same thing) |
| who used the description of a red-hot iron | Luther (theology of Eucharist) |
| consubstantiation | the bread and wine are joined with the body & blood--the bread & wine continue to exist in essence and accidents |
| real presence | Lutheran Church-Eucharist is Christ's body "in, with, and under" the form of bread; Jesus is present in the bread, with the bread, and under the bread |
| justification | to enter into right relationship with God; the process of being made religious in God's eyes |
| forensic justification was created by | Luther |
| forensic justification | you are garbage, look at what you've done; God covers you in Christ & righteousness; external=covered in Christ, internal=still weak |
| which council did the Catholic Church use as a response to protestant views on justification? | Council of Trent |
| sanctify | to make holy |
| protestant view of justification | faith alone (justification is an event-at the momemtn of faith (one single moment), one is forever justified) |
| Catholic view of justification | faith and works (justification is a process and an event; it begins at baptism and continues throughout a person's life) |
| external justification | protestant; one is seen as righteous in the eyes of God |
| internal justification | Catholic; one is brought into right relationship with God |
| works are sanctification, a sign that one has been justified by the gift of faith (on going) | protestant view (justification) |
| works are a necessary part of the process-sanctification and justification are the same process | Catholic view (justification) |
| one can be assured of justification-with true faith comes the promise of salvation | protestant view (justification) |
| one can never be assured of salvation-life is the continuous relationship between God and humanity | Catholic view (justification) |
| justification is permanent and cannot be lost. It, like faith, is a gift from God | protestant view (justification) |
| justification is never "lots" because the process cannot be completed while one is alive | Catholic view (justification) |
| by grace, God declares one to be righteous | protestant view (justification) |
| God's grace and human free will cooperate in the conversion to righteousness | Catholic view (justification) |
| all justification is made possible by the atoning acts of Christ | Catholic & protestant (justification) |
| all salvation comes by grace alone-no one earns heaven through works or faith | Catholic & protestant (justification) |
| works are a necessary part of Christian living-whether they play a role in one's justification or not | Catholic & protestant (justification) |
| faith is not simple belief in God-it's a gift from God that a person accepts; faith involves trust in God's promises as well as a desire to be united to Christ in words and deeds | Catholic & protestant (justification) |
| four marks of the Church | One Holy Catholic Apostolic |
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