FINAL EXAM REVIEW FOR ANGELOLOGY-ECCLESIOLOGY-ESCHATOLOGY:

Transcription

1 FINAL EXAM REVIEW FOR ANGELOLOGY-ECCLESIOLOGY-ESCHATOLOGY: I. In addition to reviewing your mid-term review on Angelology, Demonology, and Satanology, I would like for you to make sure you complete your reading of Chafer, particularly Chafer s sections on Ecclesiology and Eschatology. From your reading I would like to draw your attention to the following chapters for test-taking purposes on ecclesiology and eschatology: A. Ecclesiology section: Chapters 2, 3, 7, 8, 9, 10, 11, and 12 are particularly important. Use the table of contents on pp. iv-xii to help you B. Eschatology Section: Chapters 26 & 27. Once again, use the table of contents on pp. xiv-xv to help you. II. Here are eschatological terms I would like for you to review. I have defined all of them for you. Abrahamic Covenant. An unconditional and eternal covenant God made with Abraham assuring him a land, a seed, and blessing. Foundational to God s covenant program for Israel as expressed in three later covenants: land = Palestinian [Land] Covenant seed = Davidic Covenant, and blessing = New Covenant. (Gen. 12:1-3; 13:14-17; 15:1-21; 17:1-27; 22:15-18). Later confirmed to Isaac (Gen. 26:3-5, 24) and Jacob (Gen. 28:13-15; 35:9-12; 2 Kings 13:23). Advent. Means, to reach, or arrive. Used to refer to both Christ s first coming (of which the Old Testament contained at least 300 prophecies) and also his return to the earth as Judge. Used of Christ s birth as in, the advent season. Has roots in the biblical concept of Christ s appearing or coming. Amillennialism. "A"= no-millennium, referring to the belief that there is no literal earthly millennium. In reality, amillennialists believe in a spiritual rule of Christ on earth or in heaven, but not a literal one thousand-year reign of Christ on earth. Amillennialists do believe in a literal return of Christ, which will usher in the eternal state. Annihilationism. To annihilate is, to cause to cease to exist. Annihilationists believe the unregenerate will cease to exist after death rather than experience eternal, conscious punishment. Also known as Conditionalism, or conditional immortality. 1 Antichrist. A combination of two Greek words, anti -against, in place of, and christos Christ. Used in the plural form for all who oppose Christ in this age (1 John 2:18, 22). Ultimately fulfilled in the representative of Satan who will come as a counterfeit of Christ during the tribulation (1 John 4:3; 2 Thess. 2:3-12). Also described by Daniel as the beast, the prince who is to come and the abomination of desolation (Daniel 8:11-13; 9:26-27; 11:36-39). Christ repeated the warning of Daniel (Matthew 24:16) and the Book of Revelation records his work (Rev. 13:1-10). Apocalypse. From the Greek term apocalypsis, meaning to uncover, disclose, or reveal. Means literally to take the cover from something hidden, hence, a revelation. Though appropriate to 1 Clark H. Pinnock, Four Views on Hell, William Crockett, ed., p

2 any self-disclosure by God as in creation, Scripture and the incarnate Christ, it has come to be used of the future. In popular usage apocalypse and apocalyptic are associated with judgment and doom. Apocalyptic literature is used to designate the Old Testament books of Ezekiel, Zechariah and Daniel along with Revelation in the New Testament. Apostasy. Refers to a falling away from and forsaking one s faith. Though the noun form of the Greek, apostasia occurs only twice in the New Testament (Acts 21:21; 2 Thess. 2:3), the concept of a spiritual revolt or departure from God is often predicted. A parallel term is used to describe the future departure from the faith (2 Cor. 4:10; 1 Tim. 1:20; 4:1). Used to describe the general state of religion in the last days and most fully the apostate religion of the tribulation (Revelation 13:11-17). 2 Armageddon. A popular designation for a catastrophic, destructive war occurring at the conclusion of the tribulation. Literally means, har- hill of and Megiddo, a hill overlooking the valley of Jezreel in northern Israel. Mentioned by name only in Revelation 16:16. This prolonged military campaign among the nations culminates in united opposition to Christ at his coming (Zec. 14; Rev. 19). The Greek term polemos that is used in Rev. 16:14 signifies a prolonged military campaign. If a single battle was meant the term mache would be expected. 3 Bema. One of two words used to refer to the judgment seat of Christ (2 Cor. 5:10). In New Testament times it was a raised platform or throne-like structure on which a judge was seated (Acts 18:12, 16). Used to describe the evaluation of the believer s works and the distribution of rewards following the rapture of the church. 4 Biblical Covenants. Used often to refer to those covenants that are specifically named in Scripture or are described in contractual language. There are six covenants generally classified as biblical as distinct from those that are theological : the Noahic, Mosaic, Abrahamic, Palestinian, Davidic, and New Covenant. Only the Mosaic covenant is conditional, the other five are unconditional. Covenants not specifically designated as such or described in contractual language are called theological. These would include the covenants of works, grace and redemption. 5 These biblical and theological covenants have been divisive issues. Dispensationalists put great emphasis on the biblical covenants and usually reject or ignore the theological covenants (the covenant of redemption deserves more consideration than is usually given). Covenant theologians give priority to the theological covenants and reinterpret or spiritualize the biblical covenants (these too deserve more and different consideration). Bodily Resurrection. The belief that the physical body is raised and glorified. With reference to Christ it means that the same body that was crucified and buried was also raised and glorified. Some evangelical theologians have recently redefined Christ s resurrection as real as distinct from, bodily. But, the orthodox have historically held to a physical, bodily resurrection for Christ and for all believers. Chiliasm. Describes those who believe in a one thousand-year reign of Christ. A transliteration of the Greek term, chiliad, ( millennium is a transliteration of the Latin word mille for one thousand years. 2 J. Dwight Pentecost, Things To Come, pp. 155, J. Dwight Pentecost, Things To Come, p J. Dwight Pentecost, Things To Come, pp Mal Couch, Dictionary of Premillennial Theology, p

3 Classical Dispensationalism. Also known as normative, or traditional dispensationalism to distinguish it from progressive or new dispensationalism. Usually refers to dispensationalists of this century such as Scoffield, Chafer, Walvoord, Ryrie, Pentecost, Lightner, etc. Until recently this view was simply known as dispensationalism in distinction from covenant theology. See dispensationalism for its distinctive beliefs and Ryrie, Dispensationalism, for a thorough definition and defense. Covenant of Grace. A covenant not named in Scripture, but used by theologians to describe God s method of dealing with mankind. It is related to (some say synonymous with) the covenant of redemption. Though not expressly stated in Scripture, Titus 1:2 and Hebrews 13:20 are seen as references. Berkhof defines it as, that gracious agreement between the offended God and the offending but elect sinner, in which God promises salvation through faith in Christ, and the sinner accepts this believingly, promising a life of faith and obedience. 6 It is understood that this was a covenant entered into in eternity past between the members of the Godhead to provide redemption. It is the foundational and primary covenant in covenant theology, but receives little attention or acceptance among dispensationalists (as a covenant). Davidic Covenant. God s eternal and unconditional promise to David involving a house (dynasty), a kingdom, and a throne. Declared to David in 2 Samuel 7:11-17 and 1 Chron. 17: Relates to the seed element of the Abrahamic covenant. It is confirmed in other passages such as, 2 Samuel 23:5, Psalm 89, Isaiah 9:6-7, Jeremiah 23:5-6, Luke 1:30-35, and Acts 15:14-18 (to name but a few). Day of the Lord. This term occurs over twenty times in Scripture. That day and related expressions occur more than seventy-five times in the Old Testament. Some interpreters see these terms as synonymous. Judgment is the paramount characteristic of the Day of the Lord. It relates to the seven years of tribulation culminating in the return of Christ in judgment. Most Premillennialists include the millennium in the Day of the Lord based on 2 Peter 3:10 and on the many Old Testament promises of blessing following the tribulation. Pentecost says, The events of the tribulation, the second advent, and the millennium are all included within the scope of the the Day of the Lord. 7 6 L. Berkhof, Systematic Theology, p J. Dwight Pentecost, Things to Come, p

4 Dispensationalism. Lightner defines dispensationalism as, a system of theology which takes into account the different programs of God and the different ways He has dealt with man. 8 According to Ryrie, it has three essential characteristics: one, Israel and the church are distinct in the purposes of God, two, prophecy is to be interpreted in a literal, normal way, and three, God s purpose in the world is to manifest his glory. 9 The word dispensation is a transliteration of the Latin dispensatio, which is in turn a translation of the Greek word, oikonomia. Variations of the word appear twenty times in the New Testament. It means, to manage, regulate, administer, and plan. Primary passages include, 1 Cor. 4:1-2, Eph. 3:2-11 and Col. 1: Eternal State. The permanent, unchanging condition of the universe and mankind that will follow the final resurrection and judgment (Daniel 12:1-2). For the church it will follow the rapture and involve glorification (1 Cor. 15:50-54; 1 Thess. 4:13-18). For the believers of the Old Testament and the tribulation, it will follow the millennium (Rev. 20:4-6). It involves the new heavens, the new earth and New Jerusalem (Rev ). Futurism. Refers to those who believe that prophetic events will yet be fulfilled at the return of Christ and the establishment of his millennial kingdom on earth. Premillennialists are futurists. This view is to be distinguished from Preterism, which sees prophecy as fulfilled in the first century and Historicism which sees prophecy as presently being fulfilled throughout church history (both held by amillennialists). 11 Great Tribulation. Commonly used to refer to the seven years of tribulation, also known as Daniel s seventieth week. The term great tribulation is used by Christ to describe the latter half of the tribulation (Matt. 24:21). Some strongly maintain a distinction between the great tribulation and the time of Jacob s trouble. Mid-tribulationists believe in a literal tribulation but hold to the rapture of the church prior to the last three and one-half years that they identify as the great tribulation. Amillennialists see the tribulation as current and not limited to a future seven-year time span. Principal New Testament passages include the Olivet Discourse (Matt. 24:25) and Rev Great White Throne Judgment. The final judgment when all the unregenerate will appear before Christ for sentencing to eternal punishment (Rev. 20:11-15). Heaven. The term occurs approximately three hundred times in the New Testament. Used in the plural to refer to the atmospheric heavens that surround earth. In the eschatological sense it refers to God s dwelling place (Matt. 18:10; Luke 11:13). It is the believer s hope and eternal home (John 14:2; 2 Cor. 5:1-2; Rev. 21). Hell. The place described in Scripture as the eternal destiny of Satan, fallen angels and unregenerate humanity (Matt. 24:41; Luke 16:23-25; Rev. 20:13-14). If interpreted literally, hell is a place of eternal, conscious punishment. See my powerpoint on four views of hell. 8 Robert Lightner, Last Days Handbook, p Charles C. Ryrie, Dispensationalism, pp Renald E. Showers, There Really is a Difference, pp Mal Couch, Dictionary of Premillennial Theology, p

5 Historicism. The view that prophetic events have been continuously fulfilled throughout church history. Some hold to a distinct Second Coming in the future while others maintain that Christ is continually coming. Imminency. The belief in an any moment return of Christ. Strongly maintained by pretribulational Premillennialists and also characteristic of the early church fathers. While Israel was given signs, New Testament saints live in anticipation of Christ s possible return at any moment (1 Thess. 1:10; 4:13-5:11). The rapture will not be preceded by signs. 12 Intermediate State. Relates to the status of the redeemed between physical death and resurrection of the body (Luke 16:23; 2 Cor. 12:1-10; Phil. 1:23). Little is known of this aspect. Since the believers soul goes immediately into the presence of Christ at death (2 Cor. 5:6), only the body experiences death. The unregenerate are conscious in Hades but are not consigned to Hell until after the Great White Throne Judgement (Luke 16:23; Rev. 20:11-15). Scripture does not support the idea of soul sleep. Idealism. Idealists see no specific fulfillment of prophecy in either the past or the future. Rather, the coming of Christ occurs within the individual believer s experience in the present. Some amillennialists hold to this view. Judgment Seat of Christ. Following the rapture believers will give account to Christ for their works and be rewarded accordingly (2 Cor. 5:10; Romans 14:10). See Bema. Kingdom. The Scriptures use the term kingdom in a variety of ways. Often it refers to earthly political kingdoms like Assyria and Babylon. Contrast with this is the universal, eternal kingdom where God rules over all including creation, man and angels (Ps. 103:19; 145:10-13). The kingdom of God refers to God s rule over all elect creatures, that is, unfallen angels and redeemed humanity (John 3:3; Heb. 1:4-14). Though interpreters differ, the kingdom of heaven does appear to be used interchangeably with the kingdom of God. 13 The kingdoms most significant in eschatalogy are the Davidic/Messianic kingdom and the mystery form of the kingdom. The Davidic kingdom was an eternal promise made to David in the Old Testament. It was offered by Christ at his first coming, was rejected by Israel (Matthew 21:43) and will yet be fulfilled in the millennium. It relates specifically to the nation Israel. Classical Dispensationalists see it as both past and future, but not present (postponed). Progressive Dispensationalists see Christ as already (presently) seated on the throne of David presently in heaven awaiting the establishment of his earthly, millennial kingdom ( already-not yet ). Premillennialists differ on exactly how the church relates to the mystery form of the kingdom (the parables of Matthew 13), and the Olivet Discourse (Matthew 24-25). Midtribulationism. Locates the rapture of the church at the middle of the tribulation. Views the church as sharing the first half of the tribulation with Israel but being spared the severity of the second half. Suggestions for the time of this rapture vary between events described in Revelation 6, 11, or 14. Mystery. As defined in Romans 16:25-26, Eph. 3:2-11, and Col. 1:24-27, it refers to truth previously hidden but now revealed. It relates specifically to the church as a work of God not 12 J. Dwight Pentecost, Things to Come, pp J. Dwight Pentecost, Things to Come, p

6 revealed in the Old Testament, but now made known. It has its counterfeit in the apostate religion of the tribulation (Rev. 17:5). New Covenant. An eternal covenant relating to the blessing aspect of the Abrahamic covenant. It guarantees a future regeneration for Israel (Jer. 31:31-34; Isa. 61:8-9; Ezek. 37:21-28). Dispensationalists vary in their understanding of the time for fulfillment of the new covenant and the relationship of the church to it. 14 Normative Dispensationalism. Also known as classical, traditional and historic dispensationalism. In contrast to progressive dispensationalism, it believes the church was a mystery unrevealed in the Old Testament and was formed by the baptizing work of the Holy Spirit at Pentecost. It also maintains that Christ is not now seated on the throne of David, but is rather at the right hand of the Father in heaven. 15 Olivet Discourse. Referring to Christ s most significant teaching about the tribulation and his return as recorded in Matthew 24, 25. Palestinian Covenant. An eternal, unconditional covenant guaranteeing Israel possession of the land (Deut. 30:1-10) relates to the land portion of the Abrahamic covenant. Though obedience was required for blessing in the land, the right to the land and Israel s ultimate restoration to it are guaranteed (Ezek. 16:53-63; Amos 9:11-15; Zech. 8:6-8; 14:5-21). Parousia. The word most frequently used in the New Testament to describe the return of Christ. The term means, presence, to be near, or alongside. It is used with reference both to Christ s coming in the rapture of the church (1 Cor. 15:23; 1 Thess. 2:19; 4:15; 5:23) and the return of Christ in judgment at the conclusion of the tribulation (Matt. 24:3, 27, 37, 39; 2 Thess. 2:8; 2 Peter 1:16). Partial Rapturism. Belief that only spiritual Christians will be raptured before the tribulation. Sees the church as the body of Christ being divided for the first part of the tribulation between the spiritual saints in heaven and the carnal Christians on earth. Postmillennialism. Sees the church as part of a currently existing redemptive and spiritual kingdom, which will progressively transform the world in preparation for Christ s return. Theonomic postmillennialism sees the kingdom advancing through imposition of kingdom law. Pietistic postmillennialism sees it as a spiritual kingdom advancing in the hearts of believers. Both maintain that we are presently advancing toward a golden age that will be climaxed by Christ s return. Posttribulationism. Views the rapture of the church as occurring at the end of the tribulation. It is the prevailing view in covenant (historic) premillennialism. The rapture and the Second Coming of Christ are essentially a single event. 16 Premillennialism. The belief that Christ will return prior to establishing a literal one thousandyear reign on earth. Covenant Premillennialism holds that the rapture will occur at the same time as (or almost simultaneous with) the Second Coming and that the millennium will not involve 14 J. Dwight Pentecost, Things to Come, pp Robert Lightner, Last Days Handbook, p Mal Couch, Dictionary of Premillennial Theology, p

7 Israel as a nation distinct from the church. Dispensational Premillennialism holds that the church will be raptured before or during the tribulation. Christ will then return to earth with the church to judge the nations and establish the earthly kingdom promised to David (Rev. 19:20; Zech. 14:3-11). Preterism. Views prophetic Scriptures in the Old Testament, Gospels and Revelation as fulfilled with the destruction of the Jewish State in 70 A.D. Bible prophecy has already been fulfilled, is not now being fulfilled, and does not have a future fulfillment. Pretribulationalism. Maintains a full distinction between Israel and the church. Sees the church as raptured prior to the tribulation (70 th week of Daniel). Distinguishes between the coming of Christ in the air for the saints (John 14:1-3; 1 Thess. 4:13-18) and the return of Christ to the earth with the saints (Zech. 14:4-5; Matt. 24:27-31; 1 Thess. 5:1-10). Pre-Wrath Rapture. Distinguishes between the first half of the tribulation as the wrath of man and the second half as the wrath of God. Views the Day of the Lord as including only the time of God s wrath covering approximately the last fourth of the seven years. Places the rapture of the church approximately three quarters of the way through the seven years and coinciding with the seventh seal and trumpet judgments. Progressive Dispensationalism. Also known as reconstructed, modified, new, revised, kingdom, and changed. 17 It is distinct from classical Dispensationalism in several significant ways. One, it advocates complimentary hermeneutics. Two, it has a more or less unified sense of the kingdom of God in both Testaments. Three, it holds that the church was revealed in the Old Testament but not realized until the New. Four, (and most notably) it argues that the Davidic kingdom was inaugurated at the ascension of Christ (Christ is now ruling on the throne of David in heaven). Five, the church is the present revelation of the future messianic kingdom. Six, the New Covenant has already been inaugurated with the church, but will also have a future enactment with Israel. 18 Realized Eschatology. The preferred title of some amillennialists. Views the fulfillment of the tribulation in the death of Christ and the kingdom as the salvation inaugurated with Christ s resurrection. Reconstructionism. A recent development within reformed theology. Also described as theonomy, the belief that the Christian is obligated to keep the whole law of God and that civil government should enforce the law of God. It is essentially postmillennialism. Christian Reconstructionist David Chilton says, Our goal is world dominion under Christ s Lordship, a world takeover if you will; but our strategy begins with reformation, reconstruction of the church. From that will flow social and political reconstruction, indeed a flowering of Christian civilization. 19 Replacement Theology. The view that the promises made to Israel are now fulfilled in the church. The church is the new Israel. A common view among amillennialists and covenant premillennialists. 17 Charles C. Ryrie, Dispensationalism, p Charles C. Ryrie, Dispensationalism, p.164. See also Mal Couch, Dictionary of Premillennial Theology, pp and Herbert W. Bateman IV, Three Central Issues in Contemporary Dispensationalism. 19 David Chilton, Paradise Restored, p For evaluation see Couch, op. cit., pp

8 Resurrection. The Bible indicates that all will ultimately be raised from the grave, the regenerate to eternal blessing and the unregenerate to eternal condemnation. Scripture indicates that there will be more than one resurrection (1 Cor. 15:23; 1 Thess. 4:16; Rev. 20:4-15). The dead in Christ (church) will be raised at the rapture (1 Thess. 4:16). Tribulation and Old Testament saints will apparently be raised at the second coming just prior to the millennium (Rev. 20:3-5; Daniel 12:2). The unregenerate dead of all ages will be raised at the conclusion of the millennium prior to the Great White Throne judgment (Rev. 20:5, 11-14). 20 Revelation. This term has at least three uses in Scripture. It refers to God s self-disclosure to mankind through creation (general revelation), through Scripture (special revelation) and finally and most fully through the Incarnation of Christ (special and personal revelation). It also designates the last book of the New Testament that provides an unveiling of the future (Rev. 1:1). In eschatology it is used with reference to the return of Christ (1 Cor. 1:7; 1 Peter 1:7, 13; 4:13). Rapture. The catching up of the church resulting in her eternal union with Christ (John 14:1-3; 1 Thess. 4:13-18). At least five distinct views are held among evangelicals regarding the time and subjects of the rapture. These include partial, pre-, mid-, post-, and pre-wrath rapture views. The rapture is emphasized by dispensational premillennialists but not by others. Soul Sleep. The belief of some that the soul remains in suspended animation at death without being either united with Christ or destroyed. 21 Time of Jacob s Trouble. Highlights the seventieth week of Daniel as relating specifically to Israel (Jer. 30:7). Frequently used today to identify the tribulation. Tribulation. The commonly used term for the seventieth week of Daniel during which the events of Revelation 4-19 will transpire. See great tribulation. Theonomy. A combination of the Greek words for God and law. Stresses the need to bring the secular world under the jurisdiction of the Mosaic Law. 22 See Reconstructionism. Theocratic Kingdom. Refers to the demonstration of God s sovereignty and rule on the earth through the various epochs of biblical history. It finds its ultimate historical consummation in the future eschatological or millennial kingdom on the earth when God s sovereignty will be universally recognized. 23 Designated by some as the eternal, or mediatorial kingdom. 20 J. Dwight Pentecost, Things to Come, p L. Berkhof, Systematic Theology, pp Robert Lightner, Last Days Handbook, p Mal Couch, Dictionary of Premillennial Theology, p

9 III. Be able to distinguish the following rapture views among premillennialists: A. Partial Rapture B. Posttribulational Rapture View: 9

10 C. Midtribulational Rapture View: D. Prewrath Rapture View: 10

11 E. Pretribulational Rapture View: IV. From lecture notes (see powerpoint on website: Lecture 9a). Some of what I have for you is repetitive in view of above. A. Be able to explain why it is important to study eschatology? 1. Source of practical hope 2. Godly living 3. Understanding 4. Antidote to Error 5. Motivate to Serve 6. Foster Fellowship B. What errors are we to avoid? C. What are the four distinguishing events in Eschatology? D. Understand the four views of timing (see definitions above) 1. Preterism 2. Historicism 3. Futurist 4. Idealist. E. Understand three views of the millennium (see definitions above) 1. Amillennial 11

12 2. Postmillennial 3. Premillennial F. Understand the basic characteristics of each of the rapture views examined (powerpoint): G. Understand the difference between St. Augustine s amillennial view and Warfield s amillennial view. h. Understand the chart on powerpoint regarding the millennium according to postmillennialism i. Be able to walk through the premillennial postribulational rapture view. j. Be able to walk through the midtribulational rapture view. k. Be able to walk through the premillennial pretribulational rapture view. V. Be able to walk through the Book of Revelation. See my chart on book of Revelation (website) given my discussion on Great Tribulation and continual discussion last class. The Chart on Revelation actually states Chart on Revelation. It is between chart on biblical covenants and chart on Acts. VI. Contemporary Ecclesiology class notes: A. Be sure to understand the basic ideas among the following types of churches/movements: 1. Seeker Sensitive Movement: Seeker sensitive approach attempts to correct the problems of the traditional churches by using marketing theories to restructure the church. The church seeks to be culturally inviting, tailoring its programs and services to attract people who are not church attenders. They target felt needs and do not typically have any features that may promote barriers between the church and community. These types of churches do not merely preserve a person s anonymity, but also cultivates an entertainment atmosphere that is emotive by nature. But they use these things in creative ways to communicate truth. Therefore, they mirror the community, commercialize the church, and focus on growth. 2. Emerging and Emergent Church: The emerging movement is a mindset that strives for an incarnational way of becoming. Imitating Christ is how the church is to be, live, and have its becoming because we now live in a post-christian culture. Therefore, emerging movement is intentionally missional, seeing the church as a verb, not as a noun. Therefore, an emerging church s ministry and practices will be reflective of the church s specific cultural and social context. Emerging is 12

13 a term which is sourced in the emergence of a new age group in society (sociologically). While emerging churches vary greatly in their given approach to ministering to a particular culture group given the fact that they are so contextually driven, what do see three major types: I hope this review will be most helpful to you! 1. Emerging churches that seek to minister to postmoderns: Relevants. They are gospel centered, typically Reformed, emphasize incarnational living, and teach doctrine. They also use modern technology. 2. Emerging churches that minister with postmoderns: Reconstructionists. Reconstructionists churches reconsider the nature of the church and its structures with many of them going to ancient church structures and practices and integrating them in today s worship. 3. Emergent churches that seek to minister as postmoderns: Revisionists: They apply postmodernism as a philosophy to biblical doctrine and practices. This last group is the most controversial among traditional churches, certain emerging churches, and seekersensitive churches. Please bring scantron 882 E to class with a number 2 pencil. 13