Arianism (Arius c. 250-c. 336) — the doctrine condemned at Nicaea in 325, that Jesus was not the same being as God and therefore not God but the highest of creatures, created by God for a mediatory and creative role.
Arminianism (Arminius 1560-1609) — a system of doctrine which attempts to hold together divine sovereignty and human free-will, teaching that Christ died for all and that God’s predestination is based on foreknowledge of human decision to accept or reject Christ.
Atonement — the divine work of covering and putting away sin, thus creating ‘at-one-ment’ between God and man. The term is especially used of Christ’s work of salvation which culminated on the cross.
Christian Dogmatics — the church’s orderly understanding of scripture and articulation of doctrine in the light of Christ and their coherence in him.
Contingency — the fact that the universe is not necessary and does not have to be the way it is, but is ‘contingent’ on the freedom of God to create it and might have been otherwise.
Councils — the great ecumenical councils were formal gatherings of bishops of the whole church assembled together to take key decisions on doctrine and creed. The most important councils, listed together with their central affirmations, were:
(i) The Council of Nicaea in AD 325, which affirmed that Jesus Christ is truly (alethos) God, in an affirmation of faith against the Arians.
(ii) The Council of Constantinople in AD 381, which affirmed that Jesus Christ was perfectly (teleos) man, against the Apollinarians whose teaching impaired the perfect humanity of Christ.
(iii) The Council of Ephesus in AD 431, which affirmed that Jesus Christ is one person, against the Nestorians who divided Christ into two persons.
(iv) The Council of Chalcedon in AD 451, which affirmed that in Jesus Christ there are two distinct natures in one person, and that in the one person of Christ they were hypostatically united ‘unconfusedly, incontrovertibly, indivisibly, inseparably’, or ‘without confusion, change, division or separation’. This was affirmed against the Eutychians and Monophysites.
(v) The Council of Constantinople AD 680, which asserted that Jesus Christ possessed a human will as well as a divine will, against the Monothelites, who asserted that in Jesus Christ there was only one single will.
Those are the five main stages in the Patristic doctrine of Christ, but to them we must add two more from modern times, which we shall consider in due course.
(vi) The Reformation, which sought to state the whole historic doctrine of Christ in East and West more in terms of Christ’s saving and reconciling mission, that is, in more dynamic terms.
(vii) Early Scottish theology (as in the teaching of Robert Boyd of Trochrig), and the theology of Karl Barth in our own day (after the assessment of the vast documentary study of the historical Jesus), where anhypostasia and enhypostasia are brought together to give full stress upon the historical Jesus Christ as the very Son of God. (Thomas F. Torrance, “Incarnation,” 196-97)
Creatio ex nihilo — ‘creation out of nothing’.
Decalogue — the ‘ten commandments’ (from deka logoi, ‘ten words’, the Greek translation of the Hebrew equivalent).
Deism — the view of God as the creator who, having brought the universe into being, leaves it to run according to natural law.
Docetism — the theory that while Jesus was God, he only appeared to be human (from the Gk, dokeo, to seem or appear). Generally, any theory which denies the full reality of Jesus’ humanity.
Dogma — the church’s authoritative formulation of doctrine in accordance with apostolic teaching.
Dogmatics — see Christian Dogmatics.
Doxological — giving praise or glory to God (from the Gk, doxos, glory).
Dyophysitism — the view that after the incarnation Christ had two natures, divine and human (from the Gk, ‘duo’ two, and ‘physis’ nature).
Ebionism — the view that Jesus was not God but an ordinary man, adopted to become Son of God.
Enhypostasis — see Anhypostasis and enhypostasis.
Exegesis — the interpretation of biblical texts.
Epistemology — the philosophy of knowledge, its nature, methods, sources and limits.
Eschatology — generally, the doctrine of ‘the last days’ or end of history (from the Gk, eschatos, last). New Testament eschatology thinks in terms of ‘the last days’ as having begun in the coming of Christ and of his second coming as imminent, not simply in terms of time, but in terms of Christ’s nearness through his resurrection as the beginning of the new creation and through his continual breaking into history in the Spirit.
Eschaton — the end, the last word and final act of God in Christ. The eschaton is the end of history, but not an event beyond it but within it, which means its transformation into the new creation.
Eutychianism (Eutyches c. 378-454) — a doctrine of ‘two natures before the incarnation and one after’. This was condemned at Chalcedon in 451 on the ground that it implied Christ’s human nature was no longer the same as ours but had bee swallowed up by his divinity.
Existentialism — the philosophy which emphasises personal existence, courageous decision and living in the present moment.
[This glossary was taken directly from: T. F. Torrance, ed. Robert T. Walker, “Incarnation: The Person and Life of Christ,” 346-347 —- except for the two sub-categories noted otherwise under ‘Councils’ which were taken from elswhere (as noted) in this book.]
I hope you all find this helpful! Like I said, I plan on doing this very slowly; this post will end up as an permanent Page in my sidebar under the title: Glossary of Theological Terms. If you are interested in understanding some of the formative theological talk that is part of the doing of Christian theology, then terminology like this is essential to get a grasp on. Don’t be intimidated by these particular words, they are but $2 words that simply signify some very rich (and sometimes not so rich) theological concepts.