page 21

 21

owllevis

altering

language

Chronic misreading,

MASSION INTELL RIGOR

Revention

Tradition

be of social order--contrary voices are screened out of serius discussion a threat to the new consensus and as enemies of the politics of Ibrtn.. altgetive pestrostimissed of the persons who present them, rathe than the data or warrants that support them 9: 60 intell lazy as a resuit, the most astonishing claims about the nature of society, or about the relation btw interests & truth, or abut the character and meainng of religios discourse, or about the fundamental character ofall knowledge can be advanced w/o n any sense of internal self-criticm and with unchallenging dogmatism (561) In essence, moral passion dispalcess intell rigor (561).... rigtheous indignatin & thinly veiled anger do service for analytical skill (561) Noted Philosophers.. M. Dummett, Basil mitchell, Peter Geach.. J. Lucas, Keith Ward.. R. Swinburne.. England. W. Alston, G. N Maurades, P. Van Inwagen. R. Adams, A. Plantinga,., N. Wolstertoff, E. Stump... A. Donoyan.. A. MacIntyre (561) a true & Chr theol will surely be deeply rooted in rvltn & trdtion, worship, prayer, fear & trembling *562).. language "3rd world' "pp poor" " intel laxy"" I Bowdlerize..altering NT Language for God, Frminist Language, Problems & Principles Roland Frye... Bowdlerize "..altering language to meet some desired social purpose, east as it is to laugh at this, bowdlerizing can have serious consequences (44*) hilary of Poitiers--warned against what man cannot understand God can be.. people must not meaure the divine nature by the limitations of his own, for his tis the best student who does not read his thoughts into the book, but lets it reveal its own..(457) Toda, our century suffers from a chronic raging fear of misreading..fevera of misreading, and people often grossly misunderstand how figurative language operates (459).. while metaphor in general,.. a metapor is a designation, and uses language at full stretch, to establish a fuller represenatin, but not a reproduction of their subjects,...simile on the other ahnd, is a likening or comparison (homeosis..) (467)--thus the maternal association remains that of simile or homeosis ..never that of applation or metaphor..i disregarding these five distinctions can lead to many superflouous i contentions says Calvin. I.e. to introduce inclusive feminist language for the Deity or the basis of homeosis is to replay the controversy between the Arian concptionof divine similitude (468) Niehbur Christ & Cuture Christ Ag Culture Christ and/or culture ...the establishment changes thus a sociol model bc inadequate... Thomas s Sowell --constrained... made do, do best anti-utopian.. unconstrained--solve problems social justice Marxismconclusing claims --bold" constraned vision is mor compatible Bolt be there is injustice does not mess mean there is an unjust framework..gives smoking example smoking---opray, pray--smoking Stewards of Word Berlin/--- debate.. mentorship obj ministry...attntv to God..are seminaries important? Superficial Coverage "" A church which is not strong enough to motivate a person to martyrdom is not a church" (Bolt-) B. Warfield -- - addrewss to the students "grand doctrine of vocatin..that the best service we can offer to God is just to do our duty..4 pt-- apt to teach, godly & learned, doctrine of vocatia, study...NT --the Enquiring Mind.. makes references to learning, which is meaningful, with no goal in mid, some learners engage in learning which brings joy in & of itsef, definying the pscych.. these learners defy the system by rising above it (16)11-8-96 Spiritual convrsn communion "with others" ? laments postmodernism...no concern for truth.. Bolt wonders why Calvin seminry has rumors ofr stifling spiritual life...suspicion of faculty piety? too much academic.. competion...? 11-13-96 Trinity..Bolt d says he co culd not be PR bc its ot fuly trinitarian... Being of God is a communion of persons..Disc --Humlity afraid wh of what the world thinks..i.d. of church, no quick fix, no community, pastor Care of Soul..theology is to the gospelas a book reviw is to a book.... God at Harvard.. anecodotalism..Ruby.... fireplace empathy sntmntlsm..Bavinck.. Cath of Chr & th churc.. Catholicity 1) ur church as unified when "the local ch can however..lgtmtly call itself catholic be it attaches itself to the universal church" 2) unity of church as insclusive of all believers from every nation, in all times & places, in contrast with the natil identified peole of God --Israel 3) it embraces the whole of human experince Other --inner catholicity--a religion that encompasses the whole person in the wholenss of flife... CHr. knows no boundaries beyond those which God himself has established.. Couns Council of Jrslm..--the uity & catholicity of the church was sacred... Discipline ...ma never be applied in order to get rid of someone..this.. extreme meaure, is to bring the stubborn & recalcitrant sinner back to the loving care of teh

Eng. MIND

care

inner locity

Saviour...e. it may never lead to karthaspesis but rathr to oixodome.... not kataires.. kathares. (katharsis?) separaison

n but oikodome... NT HO Catholicity of Chr & the Churchmicro-catholoicity.. you could extend the temr catholicity to aspects of the trinity or other aspects of the church in regardds to "wholeness" Protestant .." no Protestant dares to restrict salvatin to his own church " 9240) nor can we establsh the exten of knowledge that is absolutely essential for salvation" Labatism-pietism --reppudiates all existing churches

Labadism Labatsm pietism

17

Here’s your section 21 organized into our 4-part format:

Here’s your material reworked into a flowing theological narrative, maintaining fidelity to your original structure and emphasis while shaping it into smooth, readable prose.

---

Flowing Narrative: Revelation, Scripture, Hermeneutics, and Modern Theology

The discussion of revelation and Scripture begins with the recognition that symbols lie at the heart of divine communication. Symbols carry an abundance of meaning—“a plenitude”—that transcends literal expression. For example, blood signifies both life and death, while the image of the sacrificial lamb captures the mystery of redemption and substitution. In this sense, symbols do not merely illustrate truth; they embody it.

Both Bolt and Barth affirm that special revelation requires a divine “breaking in”—an encounter in which God discloses truth to humanity. Such revelation interrupts human understanding, establishing a living connection between divine initiative and human response. Across cultures, symbolic acts—such as reconciliation rituals or rites of victory and mediation observed in places like New Guinea—demonstrate a universal human longing for the sacred. Yet there is also caution: as Kuyper warned, image-centered worship can easily overshadow the primacy of the Word. The church must never let symbols replace revelation through Scripture.

Historically, Zwingli championed iconoclasm, rejecting visual imagery to preserve the purity of worship, while Calvin, though less severe, also urged restraint, fearing distraction from the Word.

Special revelation, therefore, is not something owed to humanity; it is a gift of God’s free pleasure. It is mediated in various forms, sometimes appearing outside the expected boundaries of Christian experience, yet always pointing back to the God who reveals Himself. Scripture holds primacy in this process—it stands above tradition, personal intuition, or cultural consensus. Revelation arises not from the world, but from the Word that interprets the world for us.

The inspiration of Scripture is described by the term theopneustos—“God-breathed.” This divine inspiration is both active and passive: the Holy Spirit moves through human authors without nullifying their context or individuality. Various models attempt to express this mystery. The dynamic view likens inspiration to the influence of great literature; the mechanical view regards the writers as mere instruments; and the organic view recognizes a cooperative interplay of divine intention and human expression. As Bolt notes, the Christ who acts extra nos—outside of us—reveals that faith involves synergy: the human response working in harmony with the agency of the Holy Spirit.

The question of infallibility and inerrancy follows naturally. Classic formulations such as plenary and verbal inspiration affirm that all of Scripture, in its entirety and its words, is divinely inspired. Yet inerrancy properly applies only to the original manuscripts, the autographs, not to later copies or translations. The Chicago Statement on Biblical Inerrancy sought to clarify this position, though issues of textual harmonization and translation (such as adjustments in the NIV) continue to invite debate.

In hermeneutics, Scripture is recognized as possessing sovereign authority. Interpretation cannot be detached or purely objective—every reader comes with prior commitments of faith and worldview. The church provides the primary context for reading and interpreting Scripture, ensuring that the canon functions as a critical standard for doctrine and life. The history of interpretation moves from the early church through the Reformation to modern critical approaches. Bultmann famously treated the eschatological language of the New Testament as mythological, arguing for demythologization that requires a “pre-understanding” of faith. By contrast, Reformed hermeneutics emphasizes grammatical, literary, historical, theological, canonical, and pneumatic dimensions—grounding interpretation in both rigorous study and dependence on the Spirit.

Tradition and doctrine develop differently across contexts—Lutheran regions historically fostered a “high” theology of tradition, while Reformed areas tended toward simplicity and restraint. Problems emerge when theology either ignores its historical roots or overemphasizes them, allowing context to dominate content. Newman argued that tradition possesses its own integrity but must always conform to the truth of revelation. Similarly, Bolt insists that moral and ethical understanding must rest upon truth rather than sentiment, for the Christian narrative shapes not only belief but character.

In considering ethics and modern theology, contemporary dilemmas—such as in-vitro fertilization—illustrate how moral reasoning is influenced by underlying narratives. The stories we tell, even to children, form the moral imagination of a people. Yet modern theologians often rush to adapt theology to culture, risking a loss of depth and conviction. William Abraham observed in 1989 that theological consensus has largely abandoned classical Christian tradition in favor of modern accommodation.

Finally, theology today is deeply engaged with social and philosophical critique. It examines power structures, challenges assumptions about normality, and seeks social transformation. Yet these concerns must be pursued with discernment. Social critique detached from theological truth can devolve into ideology, while dismissing opposing voices leads to intellectual arrogance. Theology must remain open, critical, and grounded in revelation—faithful to the Word that both judges and redeems human culture.

---

Would you like me to create the “Notes & Observations” section for this passage as well (like before)? It would summarize key interpretive insights, themes, and tensions for study or teaching use.

---

1. Narrative

This section discusses the tension between moral passion and intellectual rigor, highlighting how strong convictions can sometimes displace careful reasoning in theology, philosophy, and social discourse. Bolt and others critique the tendency to alter language for social purposes, such as inclusive or feminist language for God, arguing this can misrepresent divine truths. Historical theological figures like Hilary of Poitiers and Calvin are cited for their caution against reading human limitations into God’s nature. The text reflects on how figurative language—metaphor, simile, and homeosis—must be carefully distinguished to avoid misunderstandings.

The section also explores educational philosophy, contrasting constrained versus unconstrained approaches (Thomas Sowell), and critiques postmodernism for neglecting truth. Bolt emphasizes the importance of seminaries, mentorship, and forming the character of learners who pursue knowledge for its own sake. The discussion moves to ecclesiology and the nature of the church: its unity, catholicity (universal scope), and moral discipline, including the principle that discipline should aim at restoration rather than exclusion. Catholicity is applied to both the universal church and potentially to aspects of the Trinity, emphasizing wholeness. Protestantism, Labadism, and pietism are briefly noted regarding their approaches to church identity and salvation.

---

Here’s a structured summary of your notes from entry 21:

---

1. Intellectual Rigor vs. Moral Passion

• Problem: Moral passion can displace intellectual rigor; righteous indignation may suppress analytical thinking.

• Result: Society often advances bold claims without critical self-reflection.

• Noted Philosophers: M. Dummett, Basil Mitchell, Peter Geach, J. Lucas, Keith Ward, R. Swinburne, W. Alston, G. N. Mavrides, P. Van Inwagen, R. Adams, A. Plantinga, N. Wolstertoff, E. Stump, A. MacIntyre.

• Key Insight: True Christian theology is rooted in revelation, tradition, worship, prayer, and humility.

---

2. Language and Theology

• Altering/“Bowdlerizing” Language: Changing Scripture or theological language for social purposes (e.g., feminist language) risks misrepresentation.

• Hilary of Poitiers: Warned against measuring divine nature by human limitations.

• Misreading: Chronic misreading of figurative language leads to misunderstandings; metaphor vs. simile/homeosis distinctions are critical.

• Modern Concern: Fear of misreading Scripture often leads to overcautious interpretation.

---

3. Christ and Culture

• Niebuhr: Explored relationships between Christ and culture.

• Thomas Sowell:

  • Constrained vision: human imperfection; practical problem-solving.

  • Unconstrained vision: idealistic solutions; focus on social justice/utopian schemes.

• Bolt’s Conclusion: Constrained vision aligns better with reality; injustice does not necessarily imply an unjust framework.

---

4. Seminary, Mentorship, and Spiritual Formation

• Mentorship: Critical for ministry development; attentiveness to God emphasized.

• Superficial Coverage: Bolt notes that a church unable to inspire martyr-like commitment is weak.

• B. Warfield: Doctrine of vocation – the best service is faithfully doing one’s duty; includes teaching, godliness, study, and pastoral care.

---

5. Spirituality and Learning

• Enquiring Mind: Learning for its own sake, joy in discovery, resisting systems that limit intellectual and spiritual growth.

• Spiritual Conversion & Communion: True community engagement; lament over postmodern disregard for truth.

---

6. Trinity and Theology

• Trinitarian Concern: Theology must reflect God as a communion of persons; any model ignoring this is incomplete.

• Humility: Fear of worldly opinion must not compromise pastoral care or theological integrity.

---

7. Catholicity of the Church

• Definition:

  1. Local churches can legitimately identify as catholic if attached to universal church.

  2. Unity includes believers from all nations, times, and places.

  3. Encompasses full human experience; inner catholicity addresses the wholeness of the person.

• Discipline: Must aim to restore, not punish; guided by love and care (oikodome vs. katharsis).

• Protestant Note: Salvation cannot be restricted to one denomination; Labadism/pietism repudiates church unity, which is problematic.

---

Keywords/Concepts

• Intellectual rigor, moral passion, chronic misreading

• Bowdlerization, metaphor vs. simile/homeosis

• Christ and culture, constrained vs. unconstrained vision

• Seminary mentorship, doctrine of vocation, spiritual formation

• Trinity, communion of persons, humility

• Catholicity, oikodome, ecclesial unity, Labadism/pietism

---

This entry emphasizes the balance of rigorous theology, faithful interpretation, and practical ministry, while warning against ideological distortions of Scripture or church life.

I can also create a timeline-style visual of entries 21–24 to make these missionary, theological, and historical notes easier to digest. Do you want me to do that?

2. Notes

• Moral passion can displace intellectual rigor; dogmatism arises without self-criticism (561).

• Notable philosophers in this context: Dummett, Mitchell, Geach, Lucas, Ward, Swinburne, Alston, Adams, Plantinga, MacIntyre, Stump, etc.

• True Christian theology requires grounding in revelation, tradition, worship, prayer, and reverent fear (562).

• Bowdlerization: altering NT language for social purposes (e.g., feminist language) can have serious consequences (Frye).

• Figurative language: metaphors convey fuller meaning; similes/homeosis liken or compare (467). Misuse can lead to theological confusion.

• Calvin: misuse of language can replay past theological controversies (Arian conception of divine similitude) (468).

• Constrained vs. unconstrained visions (Sowell): constrained = “make do, do best,” anti-utopian; unconstrained = attempt at social justice/Marsist solutions. Bolt favors constrained vision.

• Seminaries: mentorship, attentiveness to God, formation of character, not merely academics.

• Spiritual life: rumors of stifling at Calvin Seminary; concern about balance of academic vs. piety.

• Trinity: being of God as communion of persons; humility and pastoral care emphasized.

• Church catholicity: local church can legitimately call itself catholic while being part of universal church; unity includes all believers across time and space; inner catholicity = encompassing whole human experience.

• Discipline: restorative (oikodome), not punitive (kathares/katharsis).

• Protestant view: salvation not restricted to one church; Labadism/pietism reject existing churches.

---

3. Key Terms

• Bowdlerize: alter text to fit social or ideological purposes.

• Homeosis: likeness or comparison; theological use in figurative language.

• Constrained vision: human nature fixed; must work within limits (Sowell).

• Unconstrained vision: human nature improvable; social justice focus.

• Catholicity: universal scope of the church; inclusion of all believers.

• Oikodome: building up, restorative discipline.

• Kathares/Katharsis: purging, punitive discipline.

• Labadism / Pietism: sectarian movements rejecting established churches.

• Here’s a refined, seminary-style set of definitions for your latest Key Terms / Concepts, consistent with your existing glossary format:

  ---

  📘 Key Terms / Concepts

  ---

  Bowdlerize
  To alter, censor, or sanitize a text to conform to social, moral, or ideological expectations. In theological contexts, it warns against reshaping Scripture or doctrine to suit contemporary tastes rather than faithfully conveying truth.

  ---

  Homeosis
  A term denoting likeness, resemblance, or analogy. In theology, it often refers to figurative language or symbolic representation that draws parallels between human experience and divine reality, enabling deeper understanding of spiritual truths.

  ---

  Constrained Vision (Thomas Sowell)
  A perspective that human nature is relatively fixed, imperfect, and limited. Social and political structures must work within these constraints, emphasizing prudence, moral order, and realistic expectations for societal improvement.

  ---

  Unconstrained Vision (Thomas Sowell)
  A perspective that human nature can be perfected or significantly improved. Advocates of this view focus on reform, social justice, and structural transformation, often emphasizing idealism and the possibility of radical human betterment.

  ---

  Catholicity
  The universal scope of the church, embracing all believers across time, place, and culture. Catholicity reflects both inclusivity and unity in doctrine, mission, and the communal life of Christ’s body.

  ---

  Oikodome
  A Greek term meaning “building up,” referring to restorative spiritual discipline that strengthens, edifies, and nurtures the believer or community in alignment with God’s purposes.

  ---

  Katharsis / Kathares
  Terms denoting purging or cleansing, often applied to punitive discipline. In theological practice, it refers to the corrective aspect of church discipline aimed at moral correction and spiritual restoration.

  ---

  Labadism / Pietism
  Sectarian movements that arose in reaction to established churches:

  • Labadism – radical communal and ascetic reform movement emphasizing separation from mainstream institutions.

  • Pietism – movement emphasizing personal piety, devotional life, and moral renewal, often challenging formalism and institutional rigidity.

  
  

---

4. Unclear / Questions

• Some references to page numbers and shorthand (e.g., “9240)”) are unclear—context needed.

• Terms like “Eng. MIND,” “inner locity,” and “Stewards of Word Berlin” are cryptic; may need clarification.

• Occasional typos (e.g., “altgetive pestrostimissed,” “pscych”) obscure exact meaning.

• How Bolt’s assessment of constrained vs. unconstrained vision connects practically to seminary training could be elaborated.

---

If you want, I can start combining sections 16–21 into one master 4-part summary so you have a coherent study guide. Do you want me to do that next?