Foundations of Catholic Doctrine: Scripture, God, and Christ

Point 1: Introduction

Welcome to our foundational course on Catholic doctrine. Together, we will explore the essential truths that form the bedrock of our faith as handed down through the Apostolic Tradition of Holy Mother Church. This series is designed to equip you, as future priests and spiritual leaders, with a comprehensive understanding of core theological principles that you will later transmit to the faithful. Our journey begins with the most fundamental elements: what we as Catholics believe about Sacred Scripture and Sacred Tradition, the nature of God, and the person of Jesus Christ. These foundational truths, preserved and protected by the Magisterium of the Church, will serve as the theological framework upon which we will build throughout this course.

Point 2: I. The Divine Nature of Sacred Scripture

Sacred Scripture and Sacred Tradition stand together as the deposit of faith—what the Council of Trent affirmed as the twin sources of revelation.

A. The Two Fonts of Revelation

As the Council of Trent and Vatican I solemnly declared, Divine Revelation comes to us through both Sacred Scripture and Sacred Tradition. These two are not separate sources but form one sacred deposit of the Word of God, committed to the Church. The Magisterium, the Church's teaching authority, authentically interprets both Scripture and Tradition.

The Catechism of the Council of Trent teaches: 'The Decrees of the Council of Trent command pastors to disseminate the Sacred Scriptures and explain their saving truths, for these contain the mysteries of our salvation.'

Scripture itself testifies to this dual transmission of revelation:
- "So then, brothers, stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter" (2 Thessalonians 2:15, ESV-CE)
- "I commend you because you remember me in everything and maintain the traditions even as I delivered them to you" (1 Corinthians 11:2, ESV-CE)
- "What you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also" (2 Timothy 2:2, ESV-CE)

B. The Divine Nature of Sacred Scripture

The Holy Bible is the inspired Word of God—a collection of 73 books in the Catholic canon (including the seven deuterocanonical books rejected by Protestants), definitively established at the Council of Trent. These sacred texts, from Genesis to Revelation, are divided into the Old Testament (46 books) and the New Testament (27 books).

C. Divine Inspiration

What elevates Scripture beyond mere historical documents is that these human authors wrote under the direct guidance of God. As the First Vatican Council declared: 'The Church holds these books as sacred and canonical, not because, having been composed by human industry, they were afterwards approved by her authority; nor only because they contain revelation without error; but because, having been written under the inspiration of the Holy Spirit, they have God for their author' (Dei Filius, Chapter 2).

Scripture itself testifies to its divine inspiration:

- "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work" (2 Timothy 3:16-17, ESV-CE)
- "For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit" (2 Peter 1:21, ESV-CE)
- "And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers" (1 Thessalonians 2:13, ESV-CE)

The Catechism of Trent instructs:

'The pastor should show how the written word of God has been guarded and preserved intact from the beginning of the Church to our own times, despite the efforts of heretics and enemies of the Church to corrupt it.'

D. Sacred Tradition

As St. Basil the Great wrote: 'Of the dogmas and messages preserved in the Church, some we possess from written teaching and others we receive from the Tradition of the Apostles, handed on to us in mystery.' Sacred Tradition, as distinct from mere human traditions, is the living transmission of the apostolic preaching accomplished by the Holy Spirit. As St. Vincent of Lérins famously stated, it is 'what has been believed everywhere, always, and by all.'

The Council of Trent definitively taught that the Gospel 'is contained in written books and in unwritten traditions,' and that both Scripture and Tradition are to be received 'with an equal affection of piety and reverence.'

The limitations of Scripture alone are acknowledged in Scripture itself:
- "I had much to write to you, but I would rather not write with pen and ink. I hope to see you soon, and we will talk face to face" (3 John 1:13-14, ESV-CE)
- "Though I have much to write to you, I would rather not use paper and ink. Instead I hope to come to you and talk face to face, so that our joy may be complete" (2 John 1:12, ESV-CE)
- "Now Jesus did many other signs in the presence of the disciples, which are not written in this book" (John 20:30, ESV-CE)

E. The Magisterium

The authentic interpretation of God's Word, in written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone, whose authority is exercised in the name of Jesus Christ. This Magisterium is not above the Word of God but serves it, teaching only what has been handed down.

The Council of Trent declared that 'no one, relying on his own judgment and distorting the Sacred Scriptures according to his own conceptions, shall dare to interpret them contrary to that sense which Holy Mother Church, to whom it belongs to judge of their true sense and meaning, has held and holds.'

Scripture itself warns against private interpretation:
- "Knowing this first of all, that no prophecy of Scripture comes from someone's own interpretation" (2 Peter 1:20, ESV-CE)
- "There are some things in them [Paul's letters] that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures" (2 Peter 3:16, ESV-CE)

Christ established a teaching authority in His Church:
- "You are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven" (Matthew 16:18-19, ESV-CE)
- "The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me" (Luke 10:16, ESV-CE)

As future priests, you will participate in this teaching office under the direction of your bishops, who are the successors of the Apostles. You must approach Scripture not as a text open to private interpretation, but as the sacred text whose authentic meaning is discerned within the Church's living Tradition. As St. Augustine wisely stated: 'I would not believe in the Gospel, had not the authority of the Catholic Church already moved me.'

Examination Questions:

1. Explain the relationship between Sacred Scripture and Sacred Tradition as defined by the Council of Trent. Provide at least two scriptural passages that support this teaching.

2. What does it mean to say that God is the author of Sacred Scripture? How does this differ from merely saying the Bible contains God's word?

3. Explain St. Vincent of Lérins' definition of Sacred Tradition. How does this help distinguish authentic Tradition from mere human customs?

4. Why is the Protestant principle of Sola Scriptura (Scripture alone) insufficient according to Catholic teaching? Provide both theological reasoning and scriptural evidence.

5. Explain the role of the Magisterium in interpreting Scripture and Tradition. How does this differ from private interpretation?

Point 3: II. The Nature and Attributes of God

Having established the sources of Divine Revelation, we now turn to what they reveal about the nature of God Himself—the most sublime subject that can occupy the human mind.

A. False Conceptions of God

Before examining the Catholic understanding of God, it is important to recognize various erroneous conceptions condemned by the Church:

- Deism: Condemned by Vatican I, which taught God's continuing providence
- Atheism: Described in the Catechism of Trent as a 'monstrous error'
- Pantheism: Rejected by Vatican I, which taught that God is 'distinct from the world'
- Polytheism: Contrary to the First Commandment and natural reason
- Fideism: Rejected by Vatican I, which taught that God can be known with certainty by natural reason
- Rationalism: Condemned for denying the possibility of supernatural revelation

The Catholic faith affirms monotheism—belief in one God—while understanding God's nature as triune.

Scripture firmly rejects false conceptions of God:
- Against atheism: "The fool says in his heart, 'There is no God'" (Psalm 14:1, ESV-CE)
- Against idolatry: "Being then God's offspring, we ought not to think that the divine being is like gold or silver or stone, an image formed by the art and imagination of man" (Acts 17:29, ESV-CE)
- Against deism: "In him we live and move and have our being" (Acts 17:28, ESV-CE)

B. The Knowability of God

Vatican I solemnly defined that 'God, the beginning and end of all things, can be known with certainty by the natural light of human reason from created things' (Dei Filius, Chapter 2). St. Thomas Aquinas systematized five ways by which natural reason can demonstrate God's existence:

1. The Argument from Motion (Prime Mover)
2. The Argument from Efficient Causality (First Cause)
3. The Argument from Contingency (Necessary Being)
4. The Argument from Gradation (Perfect Being)
5. The Argument from Design (Intelligent Designer)

Scripture affirms this natural knowledge of God:
- "For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse" (Romans 1:20, ESV-CE)
- "The heavens declare the glory of God, and the sky above proclaims his handiwork" (Psalm 19:1, ESV-CE)
- "For what can be known about God is plain to them, because God has shown it to them" (Romans 1:19, ESV-CE)

The Catechism of Trent affirms: 'The existence of God can be known through the visible creation, for God has manifested His power and divinity through the things that are made.'

C. The Divine Attributes

Scripture and Tradition reveal God's nature through His attributes—the essential qualities that constitute His being, systematically expounded by St. Thomas Aquinas in the Summa Theologica:

1. God is Pure Spirit — "God is spirit, and those who worship him must worship in spirit and truth" (John 4:24, ESV-CE)

2. God is Subsistent Being Itself — "God said to Moses, 'I AM WHO I AM.' And he said, 'Say this to the people of Israel: 'I AM has sent me to you'" (Exodus 3:14, ESV-CE)

3. God is Infinite Perfection — "Great is the LORD, and greatly to be praised, and his greatness is unsearchable" (Psalm 145:3, ESV-CE)

4. God is Supreme Truth — "Jesus said to him, 'I am the way, and the truth, and the life. No one comes to the Father except through me'" (John 14:6, ESV-CE); "Sanctify them in the truth; your word is truth" (John 17:17, ESV-CE)

5. God is Absolute Goodness — "No one is good except God alone" (Mark 10:18, ESV-CE); "Oh, taste and see that the LORD is good!" (Psalm 34:8, ESV-CE)

D. The Divine Perfections

God possesses what theologians call 'perfections'—attributes that exist in God without limitation:

1. Omnipresence — "Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there!" (Psalm 139:7-8, ESV-CE); "'Am I a God at hand, declares the LORD, and not a God far away? Can a man hide himself in secret places so that I cannot see him?' declares the LORD. 'Do I not fill heaven and earth?' declares the LORD" (Jeremiah 23:23-24, ESV-CE)

2. Omniscience — "O LORD, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar" (Psalm 139:1-2, ESV-CE); "For whenever our heart condemns us, God is greater than our heart, and he knows everything" (1 John 3:20, ESV-CE)

3. Omnipotence — "I know that you can do all things, and that no purpose of yours can be thwarted" (Job 42:2, ESV-CE); "For nothing will be impossible with God" (Luke 1:37, ESV-CE)

4. Eternality — "Before the mountains were brought forth, or ever you had formed the earth and the world, from everlasting to everlasting you are God" (Psalm 90:2, ESV-CE); "I am the Alpha and the Omega, the first and the last, the beginning and the end" (Revelation 22:13, ESV-CE)

5. Immutability — "For I the LORD do not change; therefore you, O children of Jacob, are not consumed" (Malachi 3:6, ESV-CE); "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8, ESV-CE); "Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change" (James 1:17, ESV-CE)

E. The Trinity

The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. The Church formulated this doctrine at the Councils of Nicaea (325) and Constantinople (381) and continues to confess the faith of the Apostles in the Triune God.

While the word "Trinity" does not appear in Scripture, the reality is clearly revealed:
- At Christ's baptism: "And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, 'This is my beloved Son, with whom I am well pleased'" (Matthew 3:16-17, ESV-CE)
- In the Great Commission: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Matthew 28:19, ESV-CE)
- In the apostolic blessing: "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all" (2 Corinthians 13:14, ESV-CE)

The dogmatic definition from the Athanasian Creed states: 'We worship one God in Trinity, and Trinity in Unity, neither confounding the Persons, nor dividing the Substance.'

St. Augustine's psychological analogy of the Trinity (memory, intellect, and will) and St. Patrick's shamrock analogy both attempt to illuminate this mystery, though all analogies fall short of the reality.

The First Vatican Council solemnly defined the Trinity as 'one God, eternal, immense, incomprehensible, omnipotent, and ineffable, the Father, the Son, and the Holy Spirit: indeed three Persons, but one essence, substance, or nature, which is absolutely simple.'

The Catechism of Trent instructs pastors: 'The mystery of the Trinity, although covered with a veil of obscurity, is the foundation of our faith and should be firmly believed and openly professed by Christians.'

Examination Questions:

1. Explain and refute three false conceptions of God condemned by the Catholic Church. For each, provide a scriptural passage that contradicts the error.

2. Summarize St. Thomas Aquinas' Five Ways of demonstrating God's existence. Which of these arguments do you find most compelling and why?

3. Define the following divine attributes and provide a scriptural reference for each: omnipresence, omniscience, omnipotence, eternality, and immutability.

4. What does it mean to say that God is ipsum esse subsistens (subsistent being itself)? How does this understanding differ from the common conception of God as merely a supreme being?

5. Explain the doctrine of the Trinity as defined by the early Church councils. How would you respond to someone who claims this doctrine contradicts monotheism?

Point 4: III. The Person and Work of Jesus Christ

Christ is the central figure of our faith and the heart of all Divine Revelation. As the Catechism of Trent teaches, 'The pastor should teach that Jesus Christ is the Son of God and true God, like the Father who begot Him from eternity.'

A. The Christological Dogmas

The Church's understanding of Christ developed through the first seven Ecumenical Councils, which defined orthodox Christology against various heresies:

1. Council of Nicaea (325)
Defined that Christ is 'true God from true God, begotten not made, consubstantial with the Father' against Arianism, which denied Christ's full divinity.

2. Council of Constantinople (381)
Reaffirmed Christ's full divinity and clarified His full humanity against Apollinarianism.

3. Council of Ephesus (431)
Defined Mary as Theotokos (God-bearer) and affirmed the unity of Christ's person against Nestorianism, which separated Christ into two persons.

4. Council of Chalcedon (451)
Formulated the definitive Christological dogma that Christ is one person with two natures (divine and human), 'without confusion, without change, without division, without separation' against Monophysitism.

5. Second Council of Constantinople (553)
Further clarified the unity of Christ's person against Neo-Nestorianism.

6. Third Council of Constantinople (680-681)
Defined that Christ has two natural wills and two natural operations against Monothelitism.

7. Second Council of Nicaea (787)
Defended the veneration of sacred images of Christ based on the reality of the Incarnation against Iconoclasm.

B. The Incarnation of Christ

The Incarnation—God becoming man in the person of Jesus Christ—is a cornerstone of our faith, as defined by the Councils and expounded by Fathers like St. Athanasius, St. Cyril of Alexandria, and St. Leo the Great.

1. Prophesied in the Old Testament
- "Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel" (Isaiah 7:14, ESV-CE)
- "For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" (Isaiah 9:6, ESV-CE)
- "But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days" (Micah 5:2, ESV-CE)

2. Unique in human history
- Conceived by the Holy Spirit (Luke 1:35, ESV-CE): "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God."
- Born of the Virgin Mary (Matthew 1:22-23, ESV-CE): "All this took place to fulfill what the Lord had spoken by the prophet: 'Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel' (which means, God with us)."
- Fully human with body, soul, and spirit:
* "Consequently, when Christ came into the world, he said, 'Sacrifices and offerings you have not desired, but a body have you prepared for me'" (Hebrews 10:5, ESV-CE)
* "Then he said to them, 'My soul is very sorrowful, even to death; remain here, and watch with me'" (Matthew 26:38, ESV-CE)
* "Then Jesus, calling out with a loud voice, said, 'Father, into your hands I commit my spirit!' And having said this he breathed his last" (Luke 23:46, ESV-CE)
- Yet without sin (Hebrews 4:15, ESV-CE): "For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin."

3. The Divinity of Christ
Scripture clearly affirms Christ's full divinity:
- "In the beginning was the Word, and the Word was with God, and the Word was God... And the Word became flesh and dwelt among us" (John 1:1,14, ESV-CE)
- "For in him the whole fullness of deity dwells bodily" (Colossians 2:9, ESV-CE)
- "He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power" (Hebrews 1:3, ESV-CE)
- "Jesus said to them, 'Truly, truly, I say to you, before Abraham was, I am'" (John 8:58, ESV-CE)
- "Thomas answered him, 'My Lord and my God!'" (John 20:28, ESV-CE)
- "I and the Father are one" (John 10:30, ESV-CE)

4. Purposes of the Incarnation
As St. Athanasius famously stated, 'God became man so that man might become God'—not in essence but by participation in divine life. The Catechism of Trent identifies several reasons for the Incarnation:
- To redeem mankind from sin: "She will bear a son, and you shall call his name Jesus, for he will save his people from their sins" (Matthew 1:21, ESV-CE)
- To be our model of holiness and virtue: "For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps" (1 Peter 2:21, ESV-CE)
- To make us children of God: "But to all who did receive him, who believed in his name, he gave the right to become children of God" (John 1:12, ESV-CE)
- To restore our communion with God: "For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross" (Colossians 1:19-20, ESV-CE)

C. The Work of Christ

The work of Christ centers on His Passion, death, resurrection, and ascension—what theologians call the Paschal Mystery.

1. His Passion and death
The Council of Trent solemnly defined that Christ 'merited justification for us by His most holy Passion on the wood of the cross and made satisfaction for us to God the Father' (Session VI, Chapter 7).

Theological significance of Christ's death:
- Sacrificial: "Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God" (Ephesians 5:2, ESV-CE)
- Satisfactory: "He is the propitiation for our sins, and not for ours only but also for the sins of the whole world" (1 John 2:2, ESV-CE)
- Redemptive: "In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace" (Ephesians 1:7, ESV-CE)
- Meritorious: "Being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name" (Philippians 2:8-9, ESV-CE)

As St. Thomas taught, Christ's Passion caused our salvation by way of merit, satisfaction, sacrifice, redemption, and efficiency.

The Catechism of Trent instructs: 'The pastor should explain that Christ suffered for our salvation of His own free will, and not by compulsion or necessity. He offered Himself as a sacrifice for our sins, and endured the torments inflicted on Him by men with patience and love.'

2. His resurrection
The resurrection is the divine confirmation of Christ's sacrifice and the foundation of our faith. As the ESV-CE states: "If Christ has not been raised, then our preaching is in vain and your faith is in vain" (1 Corinthians 15:14).

The resurrection demonstrates:
- Christ's victory over sin and death: "Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?" (1 Corinthians 15:54-55, ESV-CE)
- The Father's acceptance of Christ's sacrifice: "Who was delivered up for our trespasses and raised for our justification" (Romans 4:25, ESV-CE)
- The guarantee of our future resurrection: "But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep" (1 Corinthians 15:20, ESV-CE); "For as in Adam all die, so also in Christ shall all be made alive" (1 Corinthians 15:22, ESV-CE)
- The foundation of our divinization: "Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven" (1 Corinthians 15:49, ESV-CE)

The Catechism of Trent declares: 'The Resurrection of Christ is the principal article of our faith. It is this dogma, which the Apostles preached, and without which our religion would not exist.'

3. His ascension and current ministry
After His resurrection, Christ ascended to heaven where He now:
- Intercedes for the Church as our High Priest (Hebrews 7:25, ESV-CE): "Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them."
- Rules as King of the Universe: "All authority in heaven and on earth has been given to me" (Matthew 28:18, ESV-CE)
- Sends the Holy Spirit to sanctify the Church: "Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you" (John 16:7, ESV-CE)
- Prepares a place for His faithful: "In my Father's house are many rooms. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, that where I am you may be also" (John 14:2-3, ESV-CE)

As Pope St. Leo the Great beautifully expressed: 'He did not leave heaven when He came down to us; nor did He withdraw from us when He went up again into heaven.'

Examination Questions:

1. Identify and explain three major Christological heresies condemned by the early Church councils. For each, explain how the Church's dogmatic definition corrected the error.

2. Provide three Old Testament prophecies of the Incarnation and explain how they were fulfilled in Christ.

3. Using Scripture, defend the doctrine of Christ's full divinity against those who would claim He was merely a great prophet or moral teacher.

4. Explain St. Athanasius' statement that "God became man so that man might become God." What does this mean in Catholic theology, and how does it differ from pantheistic conceptions?

5. Describe the fourfold significance of Christ's death (sacrificial, satisfactory, redemptive, and meritorious) according to the Council of Trent. Provide a scriptural reference for each aspect.

Point 5: Conclusion

As we conclude this first session on the foundations of Catholic doctrine, I encourage you to reflect deeply on these truths about Divine Revelation, God, and Christ. These are not merely theological concepts to be intellectually mastered, but divine realities that should transform our hearts and ministry.

Remember that as future priests, you are called not only to know these truths but to embody them and communicate them effectively to those entrusted to your care. You will stand in persona Christi at the altar, and so must be deeply conformed to Him in mind and heart. In our next session, we will continue our exploration of foundational doctrines by examining the person and work of the Holy Spirit and the nature of the Church.

Final Examination Questions:

1. How would you explain to a Protestant friend the Catholic teaching on Scripture and Tradition? Provide scriptural support for your explanation.

2. Compare and contrast the Catholic understanding of God with common misconceptions in modern society. How would you address these errors in your pastoral ministry?

3. Explain how the doctrine of the Incarnation is essential to our understanding of salvation. Why must Christ be both fully God and fully man?

4. How do the truths we have studied about Scripture, God, and Christ inform and shape the celebration of the Holy Sacrifice of the Mass?

5. As a future priest, how will you apply these foundational doctrines in your preaching, teaching, and pastoral care?

Let us close with the traditional prayer to the Holy Trinity:

Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end. Amen.

Foundations of Catholic Doctrine: Scripture, God, and Christ

Point 1: Introduction

Point 2: I. The Divine Nature of Sacred Scripture

A. The Two Fonts of Revelation

B. The Divine Nature of Sacred Scripture

C. Divine Inspiration

D. Sacred Tradition

E. The Magisterium

**Examination Questions:**

Point 3: II. The Nature and Attributes of God

A. False Conceptions of God

B. The Knowability of God

C. The Divine Attributes

D. The Divine Perfections

E. The Trinity

**Examination Questions:**

Point 4: III. The Person and Work of Jesus Christ

A. The Christological Dogmas

B. The Incarnation of Christ

C. The Work of Christ

**Examination Questions:**

Point 5: Conclusion

**Recommended Readings:**

**Final Examination Questions:**

Cookie Preferences

Examination Questions:

Examination Questions:

Examination Questions:

Recommended Readings:

Final Examination Questions: