Canon. The sixty-six books of the Bible as we have them today.  The word canon means rule or standard.  It refers to the standard by which books of the Bible were considered to be authentic and worthy of being included in Scripture.  It should be recognized that no group of men or tribunal accorded authenticity to any book of the Bible.  Rather, they acknowledged that which already existed, that these books were genuine or canonical.  It is God who guided the acceptance of these sixty-six books.  Jesus, in an almost cryptic statement, accused the scribes of being guilty of the blood of all the prophets from Abel to Zechariah (Luke 11:51).  In a curious way, Jesus was confirming the thirty-nine books of the Old Testament canon.  In the Hebrew Bible, Abel’s death takes place in Genesis, the first book, and Zechariah’s death takes place in 2 Chronicles, the last book.  Significantly, Jesus did not, in his list of authorized books, include any of the apocryphal books that were in existence at that time.  In fact, the twelve (or fifteen?) books of the Apocrypha were never accepted as being on a par with Scripture by either Jesus or the Jews themselves.  The twenty-seven books of the New Testament were first officially recognized in a list by the Council of Carthage in A.D. 397.  The Apocrypha were not recognized as Deutero-Canonical (Second Canon) Scripture by the Roman Catholic Church until mid-way through the Council of Trent in 1546.  The reformers rejected this Second Canon.

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Calling.  That process whereby God brings to Himself those whom He has chosen for His own from eternity past.  God called the people of Israel to Himself through His promise to and covenant with Abraham.   The Apostle Paul made it clear that physical descent from Abraham was insufficient evidence of calling.  From the human side, faith is necessary.  Under the New Covenant (as described in the New Testament) God calls to Himself both Gentiles and Jews through faith in Jesus Christ.  In the New Testament there are two different levels of call.  There is a general call that is made to all men to obtain eternal life through faith in Jesus.  Most humans ignore that call.  There is an efficacious call, which is the predominant theme of this definition.  That efficacious call is the process by which God draws to Himself all whom He has chosen through their human response of faith in Jesus.  In terms of this efficacious call, none are lost (Rom. 8:29-30).  In terms of the general call extended to all men, many are called, but few are chosen.  It should be noted that the Greek word for church, ekklesia, means, literally, the “called out ones.”

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Chaos Theory of Origins. The interpretation that the earth as described in Genesis 1:2 was chaotic, cursed, under God's judgment, and even evil. As such it needed to be redeemed. It is my view that in some cases, certain Bible scholars have felt compelled to adjust their exegesis of Scripture to accommodate  the prounouncements of evolutionists and their view of an ancient earth. Young Earth Creationists have withstood this pressure.

One example of an advocate of the Chaos Theory is Allen P. Ross, who stated the following concerning the entire creation account (Genesis, The Bible Knowledge Commentary, Vol. 1, p. 28):

Third, the account reveals that God is a redeeming God. It records how He brought the cosmos out of chaos, turned darkness into light, made divisions between them, transformed cursing into blessing, and moved from what was evil and darkness to what was holy. This parallels the work of God in Exodus, which records His redeeming Israel by destroying the Egyptian forces of chaos. The prophets and the apostles saw here a paradigm of God’s redemptive activities. Ultimately He who caused light to shine out of darkness made His light shine in the hearts of believers (2 Cor. 4:6) so that they become new creations (2 Cor. 5:17) (emphases mine).

Two paragraphs later, Ross states his interpretation of Genesis 1:2:

The clauses in verse 2 are apparently circumstantial to verse 3, telling the world’s condition when God began to renovate it. It was a chaos of wasteness, emptiness, and darkness. Such conditions would not result from God’s creative work (bara’); rather, in the Bible they are symptomatic of sin and are coordinate with judgment. Moreover, God’s Creation by decree begins in verse 3, and the elements found in verse 2 are corrected in Creation, beginning with light to dispel the darkness (emphasis mine).

What, in the view of Ross, explains this baleful assessment of the earth? The answer can be found several paragraphs later:

So Ross apparently believes that God created planet Earth at some undated, unspecified, and unrevealed time in eternity past. Satan then fell and brought sin into God’s original universe. Genesis 1:2 describes the chaotic, ruined state of the world as it existed because of Satan’s sin. Genesis 1:3-31 describes God’s reclamation of a world ruined by Satan. What this amounts to is a variation on the discredited Gap Theory theme.

A a number of evangelical Bible scholars have subscribed, at least in part, to some variation of the Chaos Theory. (See Dr. Thomas Constable's Notes on Genesis (2010 Edition, pp. 13-14). Note his own terminology, which shows he has been influenced by it; see also the sources in his notes on those pages.) The Chaos Theory of Origins is defective. Words like “chaos” and “evil” and “symptomatic of sin” and “coordinate with judgment” are foreign concepts that have been imported into Genesis 1:2 from elsewhere in Scripture. They do not belong here in this context. The Earth of Genesis 1:1 was not flawed; rather it was merely preliminary and incomplete, and it was the way God intended to create it at that stage during Day One. Furthermore, the notion that Satan had spoiled the earth as originally created has no Scriptural support. The Scriptures are clear that sin entered the earth after the creation week, not before it (Gen. 3) and that it was by one man that sin entered the earth, not by one fallen angel (Rom. 5:12). The only earth the Bible knows of is that which was created on Day One of Creation as revealed in Genesis 1:1-5.

For an extended discussion of the creation of the earth as recorded in Genesis 1:1-2:3, go to How Did Our World Get Here?

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Christ.  The English translation of the Greek term (Christos) for “Anointed One.”  In the New Testament, it is made clear that Jesus of Nazareth is God’s Anointed One.  Before His incarnation, Jesus existed as God’s eternal Word (Logos), or Message (John 1:1, 14; Rev. 19:13).  As such, He appeared infrequently as the Messenger of Yahweh (Angel of the LORD) in Old Testament times.  Always Deity, He was also incarnated as Man at His birth in Bethlehem (John 1:14, 18).  But it was not until Jesus’ baptism that God the Father anointed God the Son with His Holy Spirit, making Jesus the Anointed One, the Christ (Matt. 3:13-17; Mark 1:9-12; Luke 3:21-22; John 1:32-34).  In the Old Testament there were those who were anointed with oil by men, at God’s direction, to become prophets, priests, or kings (Ex. 28:41; 29:7, 21, 29; 30:30; 40:13-15; Lev. 8:12, 30; 10:7; 1 Sam. 9:27-10:1; 16:1-14; 1 Kings 19:15-16).  God anointed Jesus to be all three, Prophet, Priest, and King.  As Prophet, Jesus verbally proclaimed God’s messages to the Jewish people.  Many of His words are contained in the four Gospels, and in the Book of Revelation. By these He continues to speak through the written Word to both Jews and Gentiles.  He also authorized His apostles to be His spokesmen (John 14:25-26; 16:13).  Thus, the New Testament is in a sense a record of Christ’s pronouncements as Prophet.  As Priest, Jesus offered Himself up as the perfect Lamb of God (Isa. 53:7; John 1:29, 36; Acts 8:32; 1 Pet. 1:19; Rev. 5:6, 8, 12; 6:1; 13:8) .  As our great high priest (Psa. 110:4; Heb. 2:17; 3:1; 4:14; 5:5, 10; 6:20; 7:26-28; 8:1-3; 9:11-12; 10:21) Jesus is the only mediator between God and man (1 Tim. 2:5), and He intercedes on behalf of believers at the throne of grace (Rom. 8:33-34; Heb. 7:25; 1 John 2:1-2).  As King, Jesus is presently seated at the right hand of the Father.  But in a certain sense He lacks portfolio (a British term) in the sense that He awaits the Kingdom over which He is destined to rule as the only legitimate descendant of David.  Jesus will one day, as King in Jerusalem, have law creation (legislative), law administration (executive), and law enforcement (judicial) responsibilities.  Jesus will one day as King sit in judgment over all mankind (John 5:22-30; Rev. 20:11-15). See a more extensive discussion of Jesus as the Christ.

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Christian.  A descriptive term for believers in Jesus Christ, coined at Antioch (Acts 11:26).

Christology.  The study of the doctrines (teachings) about Jesus Christ.

Church.  The name corporately identifying believers in Jesus beginning with the Day of Pentecost and ending at the Rapture.  The Greek word ecclesia means, literally, “called out ones.”  The Church is an entity distinct from the nation of Israel.  Israel was the focus of God’s plan to redeem the world beginning with Abraham and especially with the giving of the Law to Moses.  But when Israel rejected its Messiah, God judged the nation with the destruction of Jerusalem and the temple in A.D. 70.  God then dispersed the nation all over the world.  In the meantime God had made the church His focus for redeeming the world.  The Church includes all who believe in Jesus, regardless of whether they are Jewish or Gentile.  The New Testament makes a distinction between the Church Universal (all believers in Jesus) and a local church, identified by a geographical term.  Sometimes that entity was a region (such as Galatia), but more often a city, such as Thessalonica or Rome.  It should be noted that God’s program for redemption through the Church is finite in regard to time.  When the Church is raptured to heaven, God will once again make Israel the focus of His program.  There has always been a remnant of Jewish people who believe in Jesus as their Messiah.  When Christ returns, He will gather together from all over the world believing Jews.  With them He will begin His Kingdom.  Israel will once again be the focus of God’s worldwide program.

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Church Age.  The time during which the Church exists here on earth.  On the one hand this time period is bounded by the start of the Church on the Day of Pentecost, when the Holy Spirit came to indwell believers and baptize them into the Body of Christ; and on the other hand, it is bounded by the Rapture, which transports the entire Church, body and soul to heaven.  There will come a time when the last person says yes to Jesus, and the Church will be complete.  At some time after that – God knows when, the Church will be called up to heaven (1 Thess. 4:13-18).  With the Church off the scene on earth, God will resume His program with Israel, even though it will commence with the cataclysmic Tribulation period.

Church Fathers.  The term “Church Fathers” refers to church leaders in the decades and centuries after the deaths of the Apostles.  Church Fathers are divided into three groups, the Apostolic Fathers, the Ante-Nicene Fathers, and the Post-Nicene Fathers.  The Apostolic Fathers had contact with the Apostles.  This group includes Linus (2 Tim. 4:21), Clement of Rome, Ignatius, and Polycarp.  The Ante-Nicene Fathers were church leaders prior to the Council of Nicaea in AD 325.  Examples include Irenaeus, and Justin Martyr.  The Post-Nicene Fathers included Augustine, Chrysostom, Eusebius, Jerome, and Ambrose.

Circumcision.  The obligatory sign of the covenant between God and Abraham and his descendants (Gen. 17).  The foreskin of all males was to be “cut around” as a sign that the male was an active participant in the covenant.  Predictably, many Israelis would rely on the circumcision of the flesh, whereas God was even more concerned about a corresponding circumcision of the heart (Rom. 2:25-29).

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Communion. See the Lord’s Supper.

Confession.  Christians who sin are commanded to confess their sins to God (1 John 1:9).  To confess (from homologeo) means to say the same thing about my sin that God does.  There are two types of forgiveness for Christians, legal forgiveness and family forgiveness.  The Scriptures are clear that faith in Christ accesses eternal forgiveness and eternal life (John 3:16; 3:36; 5:24; Acts 13:38-39).  There is no condemnation (judgment) for those who are in Christ Jesus (Rom. 8:1).  But a Christian who sins falls out of fellowship with His heavenly Father.  Confession of sin is necessary for a believer to be restored to fellowship (1 John 1:3, 6-9).

Conscience.  That sense of moral “oughtness” found within every human.  One’s conscience guides him in making “correct” moral choices (Rom. 2:15).  The human conscience (sunedeisis) is only as good as the information on which it operates.  Faulty information inevitably results in a faulty conscience.  Practicing evil can defile a conscience (Tit. 1:15).

Consubstantiation.  Consubstantiation is the belief that Christ’s body and blood are in with, and by the bread and wine used in the Lord’s Table (also known as Communion or the Eucharist). It differs from transubstantiation, which holds that the bread and wine are actually transformed into Christ’s body and blood during the sacrament.  In broad terms, consubstantiation is a Lutheran view; transubstantiation a Roman Catholic view.  The Baptistic view is that the bread and wine (usually grape juice is substituted) memorialize Christ’s death. What is in question is the interpretation of Jesus’ words:  He said of the bread He offered His disciples at the Last Supper, “Take, eat; this is My body” (Matt. 26:26); He said of the cup which He offered them, “This is my blood of the covenant” (Matt. 26:28).  Catholics take these words literally; Lutherans almost literally; and Baptistic adherents take them to be metaphorical.

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Conversion.  The act of committing to believe in Jesus Christ.  Other terms include accepting salvation, becoming saved, being born again, accepting Christ as one’s Savior.  Conversion emphasizes the action of the believer while salvation emphasizes the accomplishment of God.  Faith in Jesus Christ is the sole condition for salvation.  Repentance is to be understood as changing one’s mind about who Jesus is.  An awareness of sin and personal need are motivations for becoming saved.  Many people are unaware of their own sinfulness and unaware of the terrible consequences of sin.  Becoming aware of these things helps motivate people to place their faith in Jesus instead of their own “goodness” or some method of working in order to gain merit.  The importance of faith in Jesus can be demonstrated in that John’s gospel incorporated 98 references to believing, but not a single reference to repentance.

Covenant.  An agreement between one man and another or between God and man.  Another word for covenant is testament, the name used in both the Old and New Testaments.  There are various levels of Biblical covenants, including a covenant of salt (Lev. 2:13; Num. 18:19; 2 Chron. 13:5) and a covenant of blood (Gen. 15:7-18; Ex. 24:8; Zech. 9:11; Matt. 26:28; Mark 14:24; Luke 22:20; 1 Cor. 11:25; Heb. 9:18, 20; Heb. 10:29; Heb. 12:24; 13:20).  A blood covenant is the most serious commitment.  Typically ratified by the shedding of animal blood, the significance was that, if either party violated the covenant, his own life could be forfeited. Jesus ratified the New Covenant with His own blood! 

The greatest covenant is the New Covenant, an Everlasting Covenant in which God guaranteed to Israel hearts of flesh that will respond to Him and accept His forgiveness (Jer. 31:31-37; 32:36-44; 50:4-5; Isa. 55:1-3; 61:7-8; Ezek. 11:16-20; 16:60-63; 36:22-38; 37:21-28); and in which God would provide forgiveness and eternal life to any human participants regardless of their nationality by virtue of their faith in the death of His own Son (Luke 22:20; 1 Cor. 11:25; Heb. 8:6-13; 9:11-28; 12:24; 13:20-21). This covenant is a blood covenant, and in it, Jesus was the Lamb of God whose blood was shed to atone for the sins of the world (John 1:29, 36; 1 Pet. 1:18-19).  Man participates in the New Covenant by faith in Jesus and His blood (Rom. 3:24-26).

Other covenants in the Bible include God’s Covenant with Noah to spare him and his family from the Great Flood (Gen. 6:13-18); 

God’s Everlasting Covenant with Noah never again to destroy the earth by water (Gen. 9:8-17);

God’s Everlasting Covenant with Abraham promising him a land, a people, and a blessing (Gen. 12:1-3; 13:14-17;  15:1-21; 17:7, 19; 1 Chron. 16:15-18; Psalm 105:6-11); 

God’s Covenant with Abraham’s descendants, Israel, promising to be their God and protector provided they would keep His commandments (Ex. 19:1-8; 24:1-11). This is a conditional covenant. We call it the Mosaic Covenant, or more frequently, "the law of Moses" (Josh. 8:31-32; 1 Kings 2:3; 2 Kings 14:6; 2 Chron. 23:18; Ezra 3:2; Neh. 8:1; Dan. 9:11; Mal. 4:4; Luke 2:22; John 7:23; Acts 13:39; 1 Cor. 9:9; ; Heb. 10:28); or simply, "the Law" (Matt. 7:12; Luke 16:16; Acts 13:15; Rom. 3:21. It is later referred to as the Old Covenant ( 2 Cor. 3:14; Heb. 8:13; 9:1) because it was superseded by the New Covenant); 

and God’s Eternal Covenant with David guaranteeing Him a descendant with an eternal house, eternal throne, and eternal kingdom (2 Sam. 7:12-16; 23:5; 1 Chron. 17:11-14; Psalm 89:3-4, 27-29, 34-37; Luke 1:26-35).

Go to the Index Page of Biblical Covenants.

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Creation.  The Biblical account of the origin of the universe.  Genesis 1:1-2 does not indicate by which method God created ex nihilo the earth and the heavens in His initial act on Day One (Gen. 1:1-5). He explicitly spoke into existence light on Day One (Gen. 1:3); the expanse (atmosphere) on the Second Day (Gen. 1:6-8); dry land and vegetation on the Third Day (Gen. 1:9-13); sun, moon and stars on the Fourth Day (Gen. 1:14-19); fish and fowl on the Fifth Day (Gen. 1:20-23); and land animals and man on the Sixth Day (Gen. 1:24-31). According to Hebrews 1:3 (ESV)  the universe was created by the word of God. Genesis 1:1-2:3 reveals that God created the heavens, the earth, and everything that is in them in six literal days, not over a vast period of time.  God's command regarding the Sabbath Day confirms this (Exod. 20:8-11). 

Creation by definition precludes the doctrine of uniformitarianism, a philosophical pre-requisite for the flawed theory of evolution. Since God created a fully-formed, fully functioning universe in six literal days, the world that existed on the seventh day makes uniformitarianism utterly impossible. God spoke everything into existence in six days. There is nothing uniformitarian whatever about that. The processes at work in our world today cannot begin to explain adequately how everything began. All present processes can do is explain how that which began is operating at the present time and how it is decaying. The Big Bang is an irrational and unscientific attempt to explain how things began. Even if the Big Bang were true (and it is not), the Big Bang is not a uniformitarian process. No explosion ever observed creates things. Every observed explosion destroys things. 

Creation by definition defies the ability of man to date entities by modern radiometric dating devices. Why is that? It is because Creation demands an appearance of age discrepant with actual age. Consider this. On the seventh day an adult male and female existed on a fully-functioning earth. How old would Adam and Eve have looked? They would have appeared to be in the prime of life, say 25 years of age. The apparent age was 25, but their actual age was less than a day. Consider this. Fully mature oak, walnut, maple, and fruit trees would have abounded, the latter with fruit fully formed. The trees would have looked twenty to forty years old, but they would actually be only four days old, having been created on the third day. And if Adam had chopped one down, there would have been no growth rings! God created the stars for man's benefit, for signs, seasons, days and years (Gen. 1:14). If they were to benefit man, God would have created them with their light rays alreadying touching earth. On the seventh day, they would be only three days old, but if Adam could have taken a Hubble Telescope out into space, he would have been able to view stars that appeared to be untold millions of light-years away, just as we can today. There was a discrepancy between the apparent age of the stars and their real age. One cannot have creation without there being a discrepancy between apparent age and actual age. The same is true in the New Testament, by the way. When Jesus created wine out of water, the newly created wine would have been only minutes old when first drunk. But its apparent age would have been many years! The headwaiter acknowledged that the bridegroom had kept the best wine until now (John 2:1-11)! You cannot have a miraculous creation without also having a discrepancy between real age and apparent age.

Creation is the only explanation of the origin of the universe that fits both the Bible and the observed facts (not the presuppositions or theories) of modern evolutionary science. The intricate balance of the earth and its systems, the place of the privileged planet in the universe, and the mind-boggling complexity of cells all doom an evolution of the existing order by random chance.  Only the actions of a supreme, omnipotent Being can account for it.  This the Bible unequivocally affirms (Gen. 1-2; Ex. 20:11; Job 38:4; Isa. 42:5; 45:18; John 1:3, 10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2; Rev. 4:11).

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Creed.  A formal statement of what one believes.  There are several fairly concise statements of belief in the Christian Church.  These include the Apostles’ Creed, written some 150 years after the deaths of the Apostles, the Nicene Creed (A.D. 325), and the Athanasian Creed, written sometime in the fourth century A.D.  All three are, for the most part, acceptable statements of faith, with certain caveats as noted in the links above.  Many churches have their own doctrinal statement, some more and some less inclusive.  The more specific a doctrinal statement is, the more exclusive it becomes, meaning that some Christians somewhere will disagree with it.  WordExplain is comfortable with the doctrinal statement of Dallas Theological Seminary.  Here is the author’s own personal doctrinal statement, modified from the Dallas Seminary statement.