LECTURES IN SYSTEMATIC THEOLOGY THIESSEN PDF
For thirty years Dr. Thiessen's Lectures in Systematic Theology has been used as a . God and his works and systematic theology is the systematizing of the. The Final State Bibliography Indexes 4 13 Preface to the Revised Edition For thirty years Dr. Thiessen's Lectures in Systematic Theology has been used. Published in under title: Introductory lectures in systematic theology. urn: acs6:lecturesinsystem00thie:pdfa35a0-c31d-4d4ee
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Originally published in and then revised in , this comprehensive introduction to systematic theology has well served countless students and pastors. Lectures in Systematic Theology [Henry C. Thiessen] on zetom.info *FREE* shipping on qualifying offers. Originally published in and then revised in. Exactly what do you do to begin reading Lectures In Systematic Theology By Henry C. Thiessen. Searching guide that you love to check out.
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Gods revelation is also seen in the history of the nation. Although Israel was small, lived in an obscure little country, and had little commerce with the rest of the world, it was yet a spectacle to the whole world Deut. When God threatened to destroy the nation in the wilderness because of its grievous sin, Moses appealed to him to spare the people because of the way in which his honor would be involved in the destruction Exod.
When Israel obeyed God, they dispossessed seven nations greater than they Deut. When they repented and cried to God, he sent them a deliverer and gave 10 The Possibility and Divisions of Theology them victory over their enemies.
This cycle of sin, repentance, and deliverance is repeated many times in the Book of Judges. David triumphed over all his enemies because he walked in the ways of God 2 Sam. But whenever the nation departed from God, it had drought, plagues of locusts and reverses in war. It can, therefore, be truly said that in all of Israel; experiences God revealed himself, not only to the nation, but through the nation also to the whole world.
Lectures in Systematic Theology
And finally, G od is revealed in conscience. A fuller definition of conscience will be given in connection with the study of the moral constitution of man Chapter XVI , but suffice it to say that conscience is not inventive, but rather discriminative and impulsive.
It judges whether a proposed course of action or an attitude is in harmony with our moral standard or not and urges us to do that which is in harmony with it and to refrain from that which is contrary to it.
It is the presence in man of this sense of right and wrong, of this discriminative and impulsive something, that constitutes the revelation of God.
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It is not self-imposed, as is evident from the fact that man would often rid himself of its deliverance if he could; it is the reflection of God in the soul. Just as the mirror and the smooth surface of the lake reflect the sun and reveal not only its existence, but also to some extent its nature, so conscience in man reveals both the existence of God and to some extent the nature of God.
That is, it reveals to us not only that he is, but also that he sharply distinguishes between right and wrong Rom. It also implies that every transgression will be punished. We conclude, therefore, that in conscience we have another revelation of God. Its prohibitions and commands, its decisions and urges, would not have any real authority over us if we did not feel that in conscience we somehow have reality, something in our nature that is yet above that nature.
In other words, it reveals that there is an absolute law of right and wrong in the universe, and that there is a supreme lawgiver who embodies this law in his own person and conduct. The special revelation of God. By special revelation we mean those acts of God whereby he makes himself and his truth known at special times and to specific peoples.
Although given at special times and to specific peoples, the revelation is not necessarily intended for that time and people only. Indeed, men arc asked to proclaim Gods doings and marvelous works among all the peoples of the earth Ps. Th e special revelation is, as it were, a treasure that is to be shared with the whole world Matt. It is given to man in various ways: in the form of miracles and The Possibility and Divisions of Theology 11 prophecy, in the person and work of Jesus Christ, in the Scriptures, and in personal experience.
Each of these will be considered briefly. First, God revealed himself in miracles. A genuine miracle is an unusual event, accomplishing some useful work, and revealing the presence and power of God Exod. A spurious miracle, if not a mere deception, is a freak exhibition of power, wrought for show and ostentation, and inferior to the genuine miracle.
It may also be effected by Satanic or demonic means Exod. A genuine miracle is an unusual event in that it is not a mere product of so-called natural laws.
In relation to nature, miracles are of two kinds: 1 those in which the natural laws are intensified or augmented, as in the deluge, in some of the plagues in Egypt, in the strength of Samson, etc. Often the timing itself is miraculous, as in the case of the separation of the Red Sea. A genuine miracle accomplishes some practical and benevolent work.
The miracles of Christ were for the benefit of those to whom he ministered. Genuine miracles are a special revelation of the presence and power of God. They prove his existence, presence, concern, and power. They are occasions on which God, as it were, comes forth from his hiding place and shows to man that he is a living God, that he is still on the throne of the universe, and that he is sufficient for all of mans problems.
If a miracle does not create this conviction concerning God, then it is probably not a genuine miracle.
The universe is for them a great self-sustaining machine. Miracles for them are impossible, for they are violations of the laws of nature, and further, they are incredible, for they contradict human experience. This position can be answered in the following manner. The first proposition assumes incorrectly that the laws of nature are self-sufficient and without outside influence, direction, and maintenance.
But the truth is that they are not completely independent, for mere power cannot maintain itself nor operate purposefully ; an infinite and intelligent power is needed to do that; and that power concurs in all the operations, both of matter and of mind, without doing violence to them.
With the evil acts, however, God concurs only as they are natural acts, and not as they are evil. And if he does that in the usual operation of the laws of nature, why should we deem it a violation of them if in his unusual administrations he intensifies or augments them, counteracts them, or acts independently of them?
The second proposition that miracles are incredible because they contradict 12 The Possibility and Divisions of Theology human experience, wrongly assumes that one must base all his beliefs on present human experience. Geologists tell of great glacial activities in the past and of the formation of seas and bays by these activities; we did not see this in our experience, but we do accept it. Gods revelation of himself in nature, history, and conscience should lead us to expect miracles at various times.
Miracles do not contradict human experience unless they contradict all human experience, that in the past as well as that in the present. This fact leaves the door wide open for well-supported evidence as to what did happen. Furthermore, geologists frankly admit that life has not existed from eternity on this planet. They have no conclusive evidence as to how life has originated.
But surely life cannot have come from inanimate substance; it can only have come from life. The introduction of life on this planet is, therefore, itself a testimony to the reality of miracles.
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And now, positively, we would say that the proof of miracles rests on testimony. Belief is based upon what we consider true testimony. How little history we would know if we believed only the things which we personally observe and experience!
The miracles of the Bible rest on valid testimony. It is not possible here to examine the evidence for all of them, nor is it necessary; if we can prove one of the most important of the biblical miracles, we shall have opened the way for the acceptance of the others also. Th e p h ysical resurrection of Christ is one of the best-attested facts of history.
Nearly all the accounts that tell of it were written within years after the event; they assure us that Christ actually died and was buried; that though his followers did not expect him to rise, many of them saw him alive a few days after the crucifixion; that they were so sure of his resurrection that they boldly and publicly declared the fact in Jerusalem a month and a half after it occurred; that neither at that time nor at any other time when the subject is mentioned in apostolic times was it questioned; that no disproof of the fact has come down to us from any source; that the disciples sacrificed their social standing, earthly possessions, and even their lives for this testimony; that Paul does not argue for the resurrection of Christ, but uses it as proof that all believers will likewise arise; and that in the church, the New Testament, and the Lords Day we have corroborative testimony of the historicity of this great event.
And if the resurrection of Christ is a historical fact, then the way is opened for the acceptance of the other miracles also. And finally, we believe that miracles still do happen.
They are not contrary even to present-day experience. All true Christians testify to the fact that God answers prayer. Indeed, they are convinced that God has wrought miracles on their behalf, or on behalf of some of their friends. They are For a dtmiled study of the widence see McDowell, Evidence That Demands a Verdict, The Possibility and Divisions of Theology 13 certain that the laws of nature alone cannot account for the things which they have seen with their own eyes and experienced in their own lives.
No amount of opposition on the part of unbelievers will ever persuade them to think otherwise. More specifically, we have the ever-recurring miracle of regeneration.
We cannot change the color of our skin, nor can the leopard change his spots, but the Lord can and does change the heart and remove the stains from the sinner. More will be said about this miracle under the revelation of God in Christian experience. Suffice it to say that answers to prayer and the experience of regeneration prove that miracles still do happen.
Further, God revealed himself in prophecy. Prophecy here means the foretelling of events, not through mere human insight or prescience, but through direct communication from God. But inasmuch as we cannot tell whether an utterance has been thus communicated to a man until the time when it is fulfilled Deut.
In the Old Testament false prophets were featured as drunkards Isa. As for the seeming fulfillment of prophecy, certain tests must be applied before it is accepted as genuine prophecy. We must determine, for instance, whether the prophecy was far enough from the event which it predicted to preclude the possibility of mere human insight or prescience. The Jews, in Jesus day, could not discern the signs of the times, namely, that the Romans would come and destroy their city and nation, but many statesmen can foresee and forecast the future with much accuracy.
Such a forecast could not, however, be called true prophecy.
We must also examine the language of the prediction to note whether it is ambiguous and capable of more than one explanation. An utterance must be unambiguous before we can consider it a true prophecy.
Lectures in Systematic Theology by Henry C. Thiessen (, Hardcover)
Isaiahs clear prophecy of Cyrus was given years before he came to power Isa. Ezra All true Christians testify to the fact that God answers prayer.
Since they all hold the necessitarian view of the world, they find no revelation of an extra-mundane God in the universe. He maintains that while the apprehension of the divine revelation is progressive, the revelation itself is as stable as the righteousness and truth of God themselves. Evangelical scholarship, however, believes that there are some things in the world that are stable and fixed. Doerksen, it remains a work of undiminished scholarly value.
As for the former, it is surely remarkable that at a time when the whole world had sunk into the despondency of polytheism and pantheism, Abraham, Isaac, and Jacob, and their descendants should come to know God as a personal, infinite, holy, and self-revealing God, as the creator, preserver, and governor of the universe Josh.
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