Systematic Theology, by Louis Berkhof - New Leaven

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The invisible Church becomes visible, not by the rule of bishops and cardinals, nor in the headship of the Pope, but by the pure administration of the Word and of the sacraments. He admitted that the visible Church will always contain a mixture of pious and wicked members. However, in his reaction against the Roman Catholic idea of the domination of the Church over the State, he went to another extreme, and virtually made the Church subject to the State in everything except the preaching of the Word. The Anabaptists were not satisfied with his position, and insisted on a Church of believers only. They, in many instances, even scorned the visible Church and the means of grace. Moreover, they demanded the complete separation of Church and State. Calvin and Reformed theologians were at one with Luther in the confession that the Church is essentially a communio sanctorum, a communion of saints. However, they did not, like the Lutherans, seek the unity and the holiness of the Church primarily in the objective ordinances of the Church, such as the offices, the Word, and the sacraments, but most of all in the subjective communion of believers. They, too, distinguished between a visible and an invisible aspect of the Church, though in a slightly different way. Moreover, they found the true marks of the Church, not only in the true administration of the Word and of the sacraments, but also in the faithful administration of Church discipline. But even Calvin and the Reformed theologians of the seventeenth century in a measure fostered the idea of the subjection of the Church to the state. However, they established a form of government in the Church which made for a greater degree of ecclesiastical independence and power than was known in the Lutheran Church. But while both Lutheran and Reformed theologians sought to maintain the proper connection between the visible and the invisible Church, others lost sight of this. The Socinians and the Arminians of the seventeenth century, though indeed speaking of an invisible Church, forgot all about it in actual life. The former conceived of the Christian religion simply as an acceptable doctrine, and the latter made the Church primarily a visible society and followed the Lutheran Church by yielding the right of discipline to the State and retaining for the Church only the right to preach the gospel and to admonish the members of the Church. The Labadists and Pietists, on the other hand, manifested a tendency to disregard the visible Church, seeking a Church of believers only, showing themselves indifferent to the institutional Church with its mixture of good and evil, and seeking edification in conventicles. b. During and after the eighteenth century. During the eighteenth century Rationalism made its influence felt also in the doctrine of the Church. It was indifferent in matters of faith and lacked enthusiasm for the Church, which it placed on a par with other human societies. It even denied that Christ intended to found a church in the received sense of 620
the word. There was a pietistic reaction to Rationalism in Methodism, but Methodism did not contribute anything to the development of the doctrine of the Church. In some cases it sought strength in casting reflection on the existing Churches, and in others it adapted itself to the life of these Churches. For Schleiermacher the Church was essentially the Christian community, the body of believers who are animated by the same spirit. He had little use for the distinction between the visible and the invisible Church, and found the essence of the Church in the spirit of Christian fellowship. The more the Spirit of God penetrates the mass of Christian believers, the fewer divisions there will be, and the more they will lose their importance. Ritschl substituted for the distinction between the invisible and the visible Church that between the Kingdom and the Church. He regarded the Kingdom as the community of God’s people acting from the motive of love, and the Church as that same community met for worship. The name “Church” is therefore restricted to an external organization in the one function of worship; and this function merely enables believers to become better acquainted with one another. This is certainly far from the teaching of the New Testament. It leads right on to the modern liberal conception of the Church as a mere social center, a human institution rather than a planting of God. QUESTIONS FOR FURTHER STUDY: Does the history of the Church begin at or before the day of Pentecost? If it existed before, how did the Church preceding that day differ from the Church following it? To what Church does Jesus refer in Matt. 18:17? Did Augustine identify the Church as a spiritual organism, or the Church as an external institution, with the Kingdom of God? How do you account for the Roman Catholic emphasis on the Church as an external organization? Why did not the Reformers insist on entire freedom of the Church from the State? How did Luther and Calvin differ in this respect? What controversies respecting the Church arose in Scotland? What accounts for the different conceptions of the Church in England and in Scotland? How did Rationalism affect the doctrine of the Church? What great dangers are threatening the Church at the present time? LITERATURE: Bavinck, Geref. Dogm. IV, pp. 302-319; Innes, Church and State; Cunningham, Historical Theology, two volumes, cf. the Index; Hauck, Real-Encyclopaedie, Art. Kirche by Koestlin; Histories of Dogma, especially those of Harnack, Seeberg, Sheldon, and Otten, cf. the Indices. 621
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Preface............................
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B. Scriptural Proof for the Doctrin
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A. Historical Review. B. The Univer
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G. The Theory of Gradual Incarnatio
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III. Common Grace .................
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C. The Biblical Idea of Holiness an
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F. The Number of the Sacraments. IV
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D. The Time of the Resurrection. IV
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PART ONE: THE DOCTRINE OF GOD THE B
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their works begin the discussion of
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God. The latter are, as a rule, of
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creation. Through Schleiermacher th
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D. THE SO-CALLED RATIONAL PROOFS FO
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eligious worship, this can only fin
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II. The Knowability of God A. GOD I
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phenomena, and is therefore necessa
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cannot be real knowledge, an assump
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seem most appropriate, but in theol
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providential government of the worl
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appears to be a conflict, there is
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sense that God continues to speak t
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told that God, personified as Wisdo
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inclusive. Apart from the revelatio
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when we rule out all distinctions i
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IV. The Names of God A. THE NAMES O
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following names point to the fact t
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generally, however, Theos is found
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in man, according to the principle
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The only proper way to obtain perfe
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He is related to His creatures, God
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emphasize the absolute Being of God
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Being or attributes. It implies tha
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dwell on earth as He does in heaven
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LITERATURE: Bavinck, Geref. Dogm. I
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of the effect. Since man is a perso
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a. Its nature. The knowledge of God
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Jesuit, Lutheran, and Arminian theo
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C. MORAL ATTRIBUTES The moral attri
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of man and his ability to help hims
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Hab. 1:13. Used in this sense, the
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established. (2) Retributive justic
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complacency or delight is always pr
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maintain both the decretive and the
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LITERATURE: Bavinck, Geref. Dogm. I
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was officially professed that the S
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God because of His trinal existence
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3:22, the Son communing with the Fa
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into tetratheism. The personal dist
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common nature or substance, they ar
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could be called the Son of God as M
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necessarily implied separation or d
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Sabellians reject the personality o
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d. The deity of the Holy Spirit. Th
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THE WORKS OF GOD I. The Divine Decr
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from zamam, to meditate, to have in
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4. THE DECREE TO ACT IS NOT THE ACT
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good or evil, Eph. 1:11. It include
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which are entirely dependent on the
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II. Predestination In passing from
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Since the days of Schleiermacher th
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a special relation to Himself. Some
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salvation. More briefly it may be s
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than Barth, but rejects the doctrin
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purposed to save some, then He ipso
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of the decrees. The question is, wh
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appears in the divine decree first
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. Objections to it. The following a
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QUESTIONS FOR FURTHER STUDY. Is a f
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Augustine suggested a somewhat diff
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under the providential guidance of
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teaching that the world had a begin
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things (Pantheism). In opposition t
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5. CREATION GIVES THE WORLD A DISTI
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that was necessary for a full and e
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inherent glory in the works of His
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vivo.” (b) Other evolutionists ad
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disappearing under the influence of
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it is quite evident that philosophy
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confirmed in their position, and ar
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The name Michael (lit., “who as G
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epeatedly “the prince of this (no
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Babylonian story. Both speak of a p
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scholars, such as Harris, Miley, Be
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ut this view would seem to involve
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should be borne in mind that both s
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description of the history of man,
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times, was found to be unreliable.
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evolutionists have not been able to
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thus creates very much as the artis
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VI. Providence Christian theism is
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manner in which God preserves and g
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and the latter, His care for each p
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exercise of divine power. The power
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will”; and Ezra 6:22, that Jehova
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c. It is, finally, an immediate con
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. It is a government adapted to the
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3. THE PURPOSE OF THE MIRACLES OF S
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PART TWO: THE DOCTRINE OF MAN IN RE
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creators with God, and that man is
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a. From the point of view of the th
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explained on the same principle. Mo
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who does.” 5 Fleming says: “All
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capacities, and above all the same
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occasionally seems to waver, and Be
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“body and soul,” Matt. 6:25; 10
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ody are dependent on the conscious
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3. TRADUCIANISM. According to Tradu
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all Christians, is clearly recogniz
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218
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of God extends to everything in whi
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4. Another element usually included
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essential to man’s nature, for th
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the body. Spirituality, freedom, an
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Adam was before he was endowed with
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IV. Man in the Covenant of Works Th
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etter. Hugh Martin already wrote in
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4. THE PARALLEL BETWEEN ADAM AND CH
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and becoming subject to the power o
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militate against this view: (a) Man
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Church finally culminated in Pelagi
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ing a clean thing out of an unclean
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asserts that by eating from the tre
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Propagation of Sin 34 gave a rather
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Theol., pp. 117-129; Dabney, Syst.
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A. PHILOSOPHIC THEORIES RESPECTING
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transgression of the law of God, an
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speaks of sin, there can be no doub
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contention that repeated sinful dee
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all moral value. It is only as an e
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III. The Transmission of Sin Script
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“immediate” imputation of his g
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under condemnation and therefore ne
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guilty in Adam merely in virtue of
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IV. Sin in the Life of the Human Ra
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Christ, and much less by mere pardo
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God. The distinction under consider
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human race fell away from God; but
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does not merely denote those extern
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Heb. 6:4-6. But this is an un-Scrip
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V. The Punishment of Sin Sin is a v
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Himself as the Holy One and necessa
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Gen. 42:21; Num. 21:7; I Sam. 15:24
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3. PHYSICAL DEATH. The separation o
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MAN IN THE COVENANT OF GRACE I. Nam
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B. THE CONCEPT. The covenant idea d
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II. The Covenant of Redemption A. S
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4. There are two Old Testament pass
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the suretyship of Christ the ground
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e. That He would give unto Him a nu
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III. Nature of the Covenant of Grac
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nevertheless felt that it was a sub
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ewustzijn de zekerheid aangaande de
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spiritual kind; (b) the promise of
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of the new covenant, Jer. 31:33; He
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exactly to those who ignore the con
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econcile them, namely, I Tim. 2:5.
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They are not really in the covenant
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Scripture. There is the condition o
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elievers grow up and come to years
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V. The Different Dispensations of t
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of the Plan of Redemption as there
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On the basis of all that has been s
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covenant with Noah the general char
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4. THE SINAITIC COVENANT. The coven
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social and civil relations in which
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covenant of grace will continue unt
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directs attention to the gracious p
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him, Eutychus and his followers cer
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knowledge; can be regarded as omnip
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epresentations may vary greatly, bu
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II. The Names and Natures of Christ
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ore it.” 5 The supposed proof for
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is an authority and ownership resti
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c. In the Synoptics. Some maintain
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should thus descend to the depths o
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III. The Unipersonality of Christ I
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B. SCRIPTURAL PROOF FOR THE UNIPERS
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natures works with its own special
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2. OBJECTIONS TO THIS LUTHERAN DOCT
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properties were retained, but were
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measure to the unique and represent
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THE STATES OF CHRIST I. The State o
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death. On the basis of the passage
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nor, on the other hand, merely that
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is born of flesh is flesh. In all p
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special sufferings of the Saviour m
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as the Lord says, “He was cut off
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flesh, but live according to God in
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II. The State of Exaltation A. GENE
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doctrine was excogitated, but that
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the fundamental tenet that miracles
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Christian religion. Barth and Brunn
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Christ, it also included a local mo
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convey His blessings to the saints,
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teachings respecting them are merel
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discriminate the one function clear
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to protest against mere formalism,
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exactly an atonement of the second
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high priest, clearly pre-figured a
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the invisible God, and especially o
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of the coming reality. Speaking of
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III. The Cause and Necessity of the
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the satisfaction due, which God was
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of God and is not, as Socinus would
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at least in part, to blame who spea
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a. The fundamental character of the
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2. IT IS A VICARIOUS ATONEMENT. a.
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as transgression of the law, I John
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an objective atonement, for they ar
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had given Him. (2) God demands, or
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3. SUCH AN ATONEMENT ASSUMES AN IMP
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V. Divergent Theories of the Atonem
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atonement, and in many respects his
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pardoning whom He will without dema
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5. Like the moral influence and the
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on the fact that He vicariously end
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c. The gift of the Holy Spirit for
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3. PROOF FOR THE DOCTRINE OF A LIMI
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as contrasted with all who are in A
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not die, in some other than a savin
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VII. The Intercessory Work of Chris
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of Christ, carrying it to completio
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4. And in and through it all there
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those prayers are effective. They w
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elation between the two may be indi
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“kingdom of God” is used in var
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B. THE KINGSHIP OF CHRIST OVER THE
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of the Atonement; Cunningham, Histo
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studied theologically rather than a
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Word of God, I Pet. 1:23. These and
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as kings. In connection with the fi
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3. THE ROMAN CATHOLIC VIEW. In Roma
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This is the type of Arminianism wit
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identity” and makes them in all r
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done in connection with the constru
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2. THE GRACE OF GOD IN THE WORK OF
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enabled will, to do the good. In hi
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of modern liberal theology, with it
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the mind but also acts directly on
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namely, to the elect. In course of
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than the non-elect. It is a matter
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material blessings are generally of
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operation at once after the fall. L
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4. DIVINE PUNISHMENTS AND REWARDS.
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men are conceived in sin, and are b
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indiscriminately, Matt. 22:2-14; 28
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spiritual good? Is the good which t
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1. THE FEDERAL UNION OF CHRIST WITH
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understanding. Says Dr. Hodge: “T
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2. MYSTICAL ERROR. Another dangerou
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that in the moral sphere? How shoul
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1:23, in which the apostle speaks o
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Experience taught them that many ga
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etween the two and to avoid both th
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y faith. But, in order that this co
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gospel to every creature. He that b
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sentence of death, and blesses them
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clear distinction was made between
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etween regeneration and conversion.
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1. ITS INSEPARABLE CONNECTION WITH
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eference to it. Calling, on the oth
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God, for they are foolishness unto
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a. Regeneration is a creative act,
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that we need not be in doubt respec
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divine-human life of Christ came in
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VII. Conversion From the discussion
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idea of repentance in its sacrament
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Spirit of God; a change of thoughts
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conscious life of the Christian the
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nevertheless to have agreed with Ca
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These are but different names for t
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conversion is quite evident from su
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conversion always preceded by ‘co
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and in his testimony, which as such
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something is wanting, are conscious
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despiser of God may receive what is
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Even in the period of the law faith
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characteristic of faith in the less
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genuine, but evanescent in characte
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give the believer some idea of the
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articles of faith, but it does clai
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say this, and there are reasons to
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is never a believer or a Christian,
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8:33,34; (c) equivalent and interch
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Page 572 and 573: The pardon granted in justification
Page 574 and 575: eceived Him, to them gave He the ri
Page 576 and 577: a. Grounds for the doctrine of just
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Page 582 and 583: 1:30; 6:11; II Cor. 5:21; Phil. 3:9
Page 584 and 585: ighteousness, that faith, namely, a
Page 586 and 587: X. Sanctification A. THE SCRIPTURAL
Page 588 and 589: purification, it includes the idea
Page 590 and 591: connection between the former, in w
Page 592 and 593: nigh a hundred times. The conceptio
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Page 598 and 599: justification, the degree of sancti
Page 600 and 601: perfection. Even the most notable s
Page 602 and 603: without this no one can have the di
Page 604 and 605: of believers remain imperfect in th
Page 606 and 607: XI. Perseverance of the Saints A. T
Page 608 and 609: though He repented of it. This is a
Page 610 and 611: e an incentive for sin. It would se
Page 612 and 613: PART FIVE: THE DOCTRINE OF THE CHUR
Page 614 and 615: I. Scriptural Names of the Church a
Page 616 and 617: namely, the churches of Judea, Gali
Page 618 and 619: universal Church. The increasing wo
Page 622 and 623: II. Nature of the Church A. THE ESS
Page 624 and 625: Christians formed into distinct org
Page 626 and 627: 2. THAT BETWEEN A VISIBLE AND AN IN
Page 628 and 629: Church as an institution (also call
Page 630 and 631: of some Premillenarian writers as t
Page 632 and 633: foreigners could enter it by being
Page 634 and 635: controlled by one Head, Jesus Chris
Page 636 and 637: in religion. Unless it changes colo
Page 638 and 639: 1. THE MARKS OF THE CHURCH IN GENER
Page 640 and 641: central truths of the gospel will n
Page 642 and 643: III. The Government of the Church A
Page 644 and 645: declarative, and are not binding on
Page 646 and 647: the Head primarily, though not excl
Page 648 and 649: 5. THE POWER OF THE CHURCH RESIDES
Page 650 and 651: entrusted to their care. They had t
Page 652 and 653: office, but allowed the people to t
Page 654 and 655: (1) That every local church is a co
Page 656 and 657: c. The matters that fall under thei
Page 658 and 659: IV. The Power of the Church A. THE
Page 660 and 661: Matt. 28:18. It must be exercised i
Page 662 and 663: in order that all this work may be
Page 664 and 665: authority, but maintain the right t
Page 666 and 667: subject to disciplinary action by t
Page 668 and 669: of a communion of goods the early C
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THE MEANS OF GRACE I. The Means of
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partakers of Christ and all His ben
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Reformation and of later times, vir
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II. The Word as a Means of Grace A.
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deposit, which is now so inseparabl
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say that there is no gospel in the
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and that the law awakens the consci
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litigation. After the decision of t
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necessary only in the sense that th
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orders in I Tim. 4:14; II Tim. 1:6;
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or parents, were accounted as clean
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2. THE BAPTISMAL FORMULA. The apost
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second century on the idea graduall
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in something that has no cleansing
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that, according to Greek usage, bap
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F. THE PROPER SUBJECTS OF BAPTISM.
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clearly an organic concept, and its
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and youths, and old men.” 51 This
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were baptized, though it does appri
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is in duty bound to regard them as
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The great Reformer answered this ob
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e. The extension of baptism to chil
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V. The Lord’s Supper A. ANALOGIES
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not exclude the possibility of His
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from the fact that the third cup, g
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synecdoche. The Lord simply meant t
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certainly ours as if we ourselves h
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Unworthy communicants also receive
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passages as John 6:48-58 (irrespect
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are truly displeased with themselve
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Litton, Introd. to Dogm. Theol., pp
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as Haering says, “Pantheism of al
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dead, and of indulgences. As a prot
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i.e. man and the cosmos.” 3 If es
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eturn of Jesus Christ and the end o
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not opposed to each other as existe
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emoved the penalty of sin. But if t
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II. The Immortality of the Soul In
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parts. But the soul as a spiritual
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eal core of the Old Testament hope
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immortality in which only a few wil
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III. The Intermediate State A. THE
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not equal to their future heaven an
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into the place of eternal punishmen
Page 758 and 759:
This representation would seem to b
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There are also several passages in
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deliverance. The Church has never d
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intended to stress the fact that in
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e. Arguments against this doctrine.
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to them. Other passages, such as Ma
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GENERAL ESCHATOLOGY I. The Second C
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maintained that there are no predic
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emnant of Israel. 15 This preaching
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overtakes the inhabitants of the ea
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Historically, there have been diffe
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1. THE TIME OF THE SECOND COMING. T
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coming on the day of Pentecost, and
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QUESTIONS FOR FURTHER STUDY: Why ca
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1. THE PREMILLENNIALISM OF THE PAST
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did not establish the Kingdom, but
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occasion for a critical considerati
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c. This theory is also in flagrant
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B. POSTMILLENNIALISM. The position
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sudden annihilation.” 26 These qu
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Milligan, Is the Kingdom Age at Han
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ighteous and that of the wicked, an
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Scripture makes it perfectly eviden
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the day of the Lord, and with the e
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which will occur only after some ti
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IV. The Final Judgment Another one
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the present, Matt. 25:31-46; John 5
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hand, His grace and mercy. Moreover
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exactly twenty-four hours, since th
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V. The Final State The last judgmen
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B. THE FINAL STATE OF THE RIGHTEOUS
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BIBLIOGRAPHY DOGMATICS IN GENERAL R
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Pieper, Christliche Dogmatik, St. L
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Rimmer, The Theory of Evolution and
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CHRISTOLOGY Berkhof, Christ in the
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SOTERIOLOGY Ames, The Psychology of
Page 830 and 831:
Barth, The Church and the Churches,
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Berkhoff, De Wederkomst van Christu
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Systematic Theology, by Louis Berkhof - New Leaven

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