Systematic Theology, by Louis Berkhof - New Leaven

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necessary only in the sense that they have been commanded and are eminently helpful. Protestants, on the other hand, teach that the sacraments are not absolutely necessary unto salvation, but are obligatory in view of the divine precept. Wilful neglect of their use results in spiritual impoverishment and has a destructive tendency, just as all wilful and persistent disobedience to God has. That they are not absolutely necessary unto salvation, follows: (1) from the free spiritual character of the gospel dispensation, in which God does not bind His grace to the use of certain external forms, John 4:21,23; Luke 18:14; (2) from the fact that Scripture mentions only faith as the instrumental condition of salvation, John 5:24; 6:29; 3:36; Acts 16:31; (3) from the fact that the sacraments do not originate faith but presuppose it, and are administered where faith is assumed, Acts 2:41; 16:14,15,30,33; I Cor. 11:23-32; and (4) from the fact that many were actually saved without the use of the sacraments. Think of the believers before the time of Abraham and of the penitent thief on the cross E. THE OLD AND NEW TESTAMENT SACRAMENTS COMPARED. 1. THEIR ESSENTIAL UNITY. Rome claims that there is an essential difference between the sacraments of the Old, and those of the New Testament. It holds that, like the entire ritual of the old covenant, its sacraments also were merely typical. The sanctification wrought by them was not internal, but merely legal, and prefigured the grace which was to be conferred on man in the future, in virtue of the passion of Christ. This does not mean that no internal grace accompanied their use at all, but merely that this was not effected by the sacraments as such, as it is in the new dispensation. They had no objective efficacy, did not sanctify the recipient ex opere operato, but only ex opere operantis, that is, because of the faith and charity with which he received them. Because the full realization of the grace typified by those sacraments depended on the coming of Christ. the Old Testament saints were shut up in the Limbus Patrum until Christ led them out. As a matter of fact, however, there is no essential difference between the sacraments of the Old, and those of the New Testament. This is proved by the following considerations: (a) in I Cor. 10:1-4 Paul ascribes to the Old Testament Church that which is essential in the New Testament sacraments; (b) in Rom. 4:11 he speaks of the circumcision of Abraham as a seal of the righteousness of faith; and (c) in view of the fact that they represent the same spiritual realities, the names of the sacraments of both dispensations are used interchangeably; circumcision and passover are ascribed to the New Testament Church. I Cor. 5:7: Col. 2:11, and baptism and the Lord’s Supper to the Church of the Old Testament, I Cor. 10:1-4. 686
2. THEIR FORMAL DIFFERENCES. Notwithstanding the essential unity of the Sacraments of both dispensations, there are certain points of difference. (a) Among Israel the sacraments had a national aspect in addition to their spiritual significance as signs and seals of the covenant of grace. (b) Alongside of the sacraments Israel had many other symbolical rites, such as offerings and purifications, which in the main agreed with their sacraments, while the New Testament sacraments stand absolutely alone. (c) The Old Testament sacraments pointed forward to Christ and were the seals of a grace that still had to be merited while those of the New Testament point back to Christ and His completed sacrifice of redemption. (d) In harmony with the whole Old Testament dispensation, a smaller measure of divine grace accompanied the use of the Old Testament sacraments than is now obtained through the faithful reception of those of the New Testament. F. THE NUMBER OF THE SACRAMENTS. 1. IN THE OLD TESTAMENT. During the old dispensation there were two sacraments, namely, circumcision and passover. Some Reformed theologians were of the opinion that circumcision originated among Israel, and was derived from this ancient covenant people by other nations. But it is now quite clear that this is an untenable position. From the earliest times the Egyptian priests were circumcised. Moreover, circumcision is found among many peoples in Asia, Africa, and even Australia, and it is very unlikely that they all derived it from Israel. Only among Israel, however, did it become a sacrament of the covenant of grace. As belonging to the Old Testament dispensation, it was a bloody sacrifice, symbolizing the excision of the guilt and pollution of sin, and obliging the people to let the principle of the grace of God penetrate their entire life. The passover was also a bloody sacrament. The Israelites escaped the doom of the Egyptians by substituting a sacrifice, which was a type of Christ, John 1:29,36; I Cor. 5:7. The saved family ate the lamb that was slain, symbolizing the appropriating act of faith, very much as the eating of the bread in the Lord’s Supper. 2. IN THE NEW TESTAMENT. The Church of the New Testament also has two sacraments, namely, baptism and the Lord’s Supper. In harmony with the new dispensation as a whole, they are unbloody sacraments. However, they symbolize the same spiritual blessings that were symbolized by circumcision and passover in the old dispensation. The Church of Rome has enlarged the number of the sacraments to seven in a wholly unwarranted manner. To the two that were instituted by Christ it added confirmation, penance, orders, matrimony, and extreme unction. It seeks the Scriptural ground for confirmation in Acts 8:17; 14:22; 19:6; Heb. 6:2; for penance in Jas. 5:16; for 687
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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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pardons our sins and accepts us as
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The pardon granted in justification
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eceived Him, to them gave He the ri
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a. Grounds for the doctrine of just
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true that, when Christ rendered ful
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asis of their good works, he would
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1:30; 6:11; II Cor. 5:21; Phil. 3:9
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ighteousness, that faith, namely, a
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X. Sanctification A. THE SCRIPTURAL
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purification, it includes the idea
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connection between the former, in w
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nigh a hundred times. The conceptio
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ational being, by requiring of him
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without it, and are therefore alway
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justification, the degree of sancti
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perfection. Even the most notable s
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without this no one can have the di
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of believers remain imperfect in th
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XI. Perseverance of the Saints A. T
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though He repented of it. This is a
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e an incentive for sin. It would se
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PART FIVE: THE DOCTRINE OF THE CHUR
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I. Scriptural Names of the Church a
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namely, the churches of Judea, Gali
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universal Church. The increasing wo
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The invisible Church becomes visibl
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II. Nature of the Church A. THE ESS
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Christians formed into distinct org
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2. THAT BETWEEN A VISIBLE AND AN IN
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Church as an institution (also call
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of some Premillenarian writers as t
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foreigners could enter it by being
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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
Page 670 and 671: THE MEANS OF GRACE I. The Means of
Page 672 and 673: partakers of Christ and all His ben
Page 674 and 675: Reformation and of later times, vir
Page 676 and 677: II. The Word as a Means of Grace A.
Page 678 and 679: deposit, which is now so inseparabl
Page 680 and 681: say that there is no gospel in the
Page 682 and 683: and that the law awakens the consci
Page 684 and 685: litigation. After the decision of t
Page 688 and 689: orders in I Tim. 4:14; II Tim. 1:6;
Page 690 and 691: or parents, were accounted as clean
Page 692 and 693: 2. THE BAPTISMAL FORMULA. The apost
Page 694 and 695: second century on the idea graduall
Page 696 and 697: in something that has no cleansing
Page 698 and 699: that, according to Greek usage, bap
Page 700 and 701: F. THE PROPER SUBJECTS OF BAPTISM.
Page 702 and 703: clearly an organic concept, and its
Page 704 and 705: and youths, and old men.” 51 This
Page 706 and 707: were baptized, though it does appri
Page 708 and 709: is in duty bound to regard them as
Page 710 and 711: The great Reformer answered this ob
Page 712 and 713: e. The extension of baptism to chil
Page 714 and 715: V. The Lord’s Supper A. ANALOGIES
Page 716 and 717: not exclude the possibility of His
Page 718 and 719: from the fact that the third cup, g
Page 720 and 721: synecdoche. The Lord simply meant t
Page 722 and 723: certainly ours as if we ourselves h
Page 724 and 725: Unworthy communicants also receive
Page 726 and 727: passages as John 6:48-58 (irrespect
Page 728 and 729: are truly displeased with themselve
Page 730 and 731: Litton, Introd. to Dogm. Theol., pp
Page 732 and 733: as Haering says, “Pantheism of al
Page 734 and 735: 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
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This representation would seem to b
Page 760 and 761:
There are also several passages in
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deliverance. The Church has never d
Page 764 and 765:
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
Page 774 and 775:
emnant of Israel. 15 This preaching
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overtakes the inhabitants of the ea
Page 778 and 779:
Historically, there have been diffe
Page 780 and 781:
1. THE TIME OF THE SECOND COMING. T
Page 782 and 783:
coming on the day of Pentecost, and
Page 784 and 785:
QUESTIONS FOR FURTHER STUDY: Why ca
Page 786 and 787:
1. THE PREMILLENNIALISM OF THE PAST
Page 788 and 789:
did not establish the Kingdom, but
Page 790 and 791:
occasion for a critical considerati
Page 792 and 793:
c. This theory is also in flagrant
Page 794 and 795:
B. POSTMILLENNIALISM. The position
Page 796 and 797:
sudden annihilation.” 26 These qu
Page 798 and 799:
Milligan, Is the Kingdom Age at Han
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ighteous and that of the wicked, an
Page 802 and 803:
Scripture makes it perfectly eviden
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the day of the Lord, and with the e
Page 806 and 807:
which will occur only after some ti
Page 808 and 809:
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
Page 814 and 815:
exactly twenty-four hours, since th
Page 816 and 817:
V. The Final State The last judgmen
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B. THE FINAL STATE OF THE RIGHTEOUS
Page 820 and 821:
BIBLIOGRAPHY DOGMATICS IN GENERAL R
Page 822 and 823:
Pieper, Christliche Dogmatik, St. L
Page 824 and 825:
Rimmer, The Theory of Evolution and
Page 826 and 827:
CHRISTOLOGY Berkhof, Christ in the
Page 828 and 829:
SOTERIOLOGY Ames, The Psychology of
Page 830 and 831:
Barth, The Church and the Churches,
Page 832 and 833:
Berkhoff, De Wederkomst van Christu
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Systematic Theology, by Louis Berkhof - New Leaven

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