Reply to discussion THEO 525 Yolanda and Craig Turabian format

  
Replies
1. Directly addresses the classmates’ threads by providing thoughtful analysis and evaluation.
2. Must reflect a strong understanding of the subject material. You may provide additional thoughts from the text or other theological resources that would contribute to the subject being discussed.
3. As stated above, avoid casual talks and testimonies by interacting theologically and critically.  If you disagree with a classmate, respectfully argue your case and seek to edify him or her.
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6. Greetings, citations, and closings are not part of the total word count.
7. Please review the DB Forum Replies Rubric in order to maximize your grade.

Reply to Yolanda

 
The doctrine of angels presented by Erickson had an impact on my position on theology. Growing up, my parents always talked about angels and the protection they provided. My mom would tell me stories of her interactions with people who were possibly angels. “Don’t forget to show hospitality to strangers, for some who have done this have entertained angels without realizing it! (Hebrews 13:2, NLT).” However, I never looked at the demons as evil angels. Perhaps I knew they were evil angels, but the term was never used to identify demons. What I did believe is that we all have angels and demons assigned to us. Erickson shares, “each person has a guardian angel assigned to him or her at birth (prior to birth each child falls under the care of the mother’s guardian angel) (Erickson 2013, ch. 19).”  The thought of having a guardian angel prior to birth never crossed my mind, but it does make sense that it would fall under the mother’s guardian angel. Understanding the origin, nature and status of the Angel gives clarity to their power and the believers power. According to Erickson, “apparently the angels were all created directly at one time, since they presumably do not have the power to propagate themselves in the normal fashion (Matt. 22:30), and we are told of no new direct creations by God after the original creative effort was completed (Erickson, 2013).”
Erickson shares that angels have superhuman power but are not omniscient or omnipotent (ch. 19). “Angels derive their great power from God and remain dependent on his favorable will or permission to exercise it. They are restricted to acting with the limits of his permission.  This is true even of Satan, whose ability to afflict Job was circumscribed by the will of the Lord (Job 1:12; 2:6) (Erickson, 2013).” However, Bromiley shares that “… when humans respond to God’s saving work in Christ, they are raised above the angels, enjoy their ministry (Heb. 1:14), and will finally judge them (1 Cor. 6:3), for even angels are not faultless in God’s eyes (Job 4:18; 15:15) (Bromiley, 2013).” This is amazing how God makes sure everything is judged in the end.  The doctrine of angels added to my limited knowledge of angels. However, it did not change my position on Angels. I see the good angels as my helpers. Erickson states it best, “Christians can take comfort in the realization that they need not to be defeated in any of their specific encounters with Satan (1 Cor. 10:13; 1 John 4:4) (ch. 19).” Satan has already been defeated and the believers angels are available and ready to fight as soon as they pray.
Bibliography
Bromiley, Geoffrey W. Angel. In Evangelical Dictionary, edited by Walter Elwell. Grand Rapids: Baker Academic, 2013, Bookshelf.
Erickson, Millard J. Christian Theology. Grand Rapids: Baker Academic, 2013, Bookshelf.

Reply to Craig

 
I was never introduced to the idea of predestination itself, only that we have the free-will to choose God or not. Millard Erickson mentions three ways of understanding predestination Arminian model, Calvinistic model, and a moderately Calvinistic model.[1]  Every church I attended assumed the Arminian model, God’s plan of the elect is conditional on human decision.  Thinking back on it, I cannot remember a sermon that mentioned predestination in the Scriptures, and therefore I did not have any real opinions of predestination itself only the idea of free-will.  Without knowing of the doctrine of predestination, I never looked for it in the Scriptures. 
            After reading of God’s plan in Christian Theology I find it hard to follow the Arminian model.  I do not agree with the Arminian model since it seems to limit God’s omniscience by placing his plan at the liberty of our choices.  God’s omniscience could be defended in this model by God foreknew our actions, therefore, he chose the elect based on who would choose him.  This fails as it claims God’s plan was not his decision but rather his response.  I could not get fully behind the Calvinistic model either.  There does not seem to be the free-will aspect in God’s plan if God determined who will believe.  I agree more with the moderately Calvinistic model. In this model, God works congruously with the will of the individual.  Rather than God forcing his will, he persuades the will of the individual making the choice that follows God’s will.  In this model, one would have options but would choose the one God intends for us to choose.  Erickson notes that any analogy involving persuasion between humans would break since it assumes two parties to be basically equal.  As such, a simple analogy would be persuading your friend to select the place to have dinner.  Say what you want to eat at Taco Bell.  You ask your friend to choose between Taco Bell and Arby’s, knowing your friend does not like Arby’s.  This is truly a simple analogy, but with a little knowledge of a friend, you could persuade them to make a decision you want them to.  Now expand that knowledge infinitely; God knows us infinitely, thus he could give an individual an option that would be impossible for that individual not to choose the option that follows his will. 
            I still have more to learn on this subject, but I do not have the same viewpoint on predestination when I first started this class.  Moving forward, I plan to continue exploring the doctrine of predestination without watering down the Scriptures.  

[1] Millard J. Erickson, Christian Theology (Grand Rapids, Michigan: BakerBooks, 2013), 326-335.