BENEVOLENCE
First Edition:
benevolentia: literally, goodwill or good willing: a synonym for eudokia (q.v.) and favor dei, related also to the good pleasure (beneplacitum, q.v.) of God. The benevolentia Dei is one of the affections or attributes of God’s will. See amor Dei; attributa divina; bonitas Dei; voluntas Dei.
Richard Muller,
Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology (Grand Rapids: Baker, 1985), 58.
Second Edition:
benevolentia: literally, goodwill or good willing; a synonym for eudokia (q.v.) and favor Dei, related also to the good pleasure (beneplacitum, q.v.) of God. The benevolentia Dei is one of the affections or attributes of God’s will. See amor Dei; attributa divina; bonitas Dei; voluntas Dei.
Richard A. Muller,
Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology, 2nd ed. (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2017), 53.
GOODNESS
First Edition:
bonitas Dei: the goodness or moral excellence of God; a term used by scholastics in arguing that goodness belongs to God in an absolute sense and, with all the divine attributes (attributa divina, q.v.), is to be viewed as identical with the divine essence in its perfection. Thus God is good in se, in himself, and is the absolute good, the ground and standard of all created goodness. By extension, therefore, God is good respectively or in relation to his creatures. The bonitas Dei in relation to creatures is to be considered in three ways: (1) efficienter, or efficiently, as the efficient cause that produces all finite or created goodness; (2) as the exemplar or causa exemplaris, the standard or exemplary cause, of all created good, i.e., as the standard of good according to which goodness is created and judged; (3) as the summum bonum (q.v.), the highest good or final cause (causa finalis, q.v.), the ultimate end of all good things. Thus the bonitas Dei is most clearly manifest in the goodwill (benevolentia, q.v.) of God toward his creatures, specifically, in the positive attributes or affections of God’s will, grace (see gratia Dei), mercy (misericordia, q.v.) longsuffering (longanimitas, q.v.), love (see amor Dei), and patience (patientia, q.v.).
Ibid.
Second Edition:
bonitas Dei: the goodness or moral excellence of God; a term used by scholastics in arguing that goodness belongs to God in an absolute sense and, with all the divine attributes (attributa divina, q.v.), is to be viewed as identical with the divine essence in its perfection. Thus God is good in se, in himself, and is the absolute good, the ground and standard of all created goodness. By extension, therefore, God is good respectively or in relation to his creatures. The bonitas Dei in relation to creatures is to be considered in three ways: (1) efficienter, or efficiently, as the efficient cause that produces all finite or created goodness; (2) as the exemplar or causa exemplaris (q.v.), the standard or exemplary cause, of all created good, i.e., as the standard of good according to which goodness is created and judged; (3) as the summum bonum (q.v.), the highest good or final cause (causa finalis, q.v.), the ultimate end of all good things. Thus the bonitas Dei is most clearly manifest in the goodwill (benevolentia, q.v.) of God toward his creatures, specifically, in the positive attributes or affections of God’s will, grace (see gratia Dei), mercy (misericordia, q.v.), long-suffering (longanimitas, q.v.), love (see amor Dei), and patience (patientia, q.v.). See bonum.
Richard A. Muller, Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology, 2nd ed. (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2017), 53–54.
LONGSUFFERING
First Edition:
longanimitas: longsuffering; the patient bearing of an offense, particularly over a long period of time; thus, the willingness of God to endure the offense of sin rather than immediately annihilate the world in its wickedness. The longanimitas Dei is the affection of the divine will according to which God wills to await repentance and to allow millennia to elapse, for the sake of mankind, between the fall and the final judgment. Longanimitas is virtually synonymous with patientia, indicating the height of patience.
Ibid., 180.
Second Edition:
longanimitas: long-suffering; the patient bearing of an offense, particularly over a long period of time; thus the willingness of God to endure the offense of sin rather than immediately annihilate the world in its wickedness. The longanimitas Dei is the affection of the divine will, according to which God, for the sake of human salvation, wills to await repentance and to allow millennia to elapse between the fall and the final judgment. Longanimitas is virtually synonymous with patientia, indicating the height of patience.
Richard A. Muller, Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology, 2nd ed. (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2017), 205–206.
GRACE
First Edition:
gratia Dei: the grace of God; viz., the goodness of God (bonitas Dei, q.v.) toward mankind manifest as undeserved favor and, specifically, the cleansing power of God which renews and regenerates sinners.
Ibid.
Second Edition:
gratia: grace; in Greek, χάρις (charis); the gracious or benevolent disposition of God toward sinful humanity and therefore the divine operation by which the sinful heart and mind are regenerated, including the continuing divine power or operation that cleanses, strengthens, and sanctifies the regenerate. The Protestant scholastics distinguish five actus gratiae, or actualizations of grace. (1) Gratia praeveniens, or prevenient grace, is the grace of the Holy Spirit bestowed on sinners in and through the Word; given the universal sinfulness of human beings, it must precede repentance. Disagreement arises among the several confessionalities over the issues of the irresistibility or resistibility of prevenient grace and over the question of whether human beings are capable of cooperating with it. Thus Lutherans, Arminians, and Reformed differ over the question of the resistibility of grace. The Lutherans and Arminians argue for a gratia resistibilis (q.v.), or resistible grace, so that no inalterable or necessary pattern of actus gratiae must follow the initial gift of gratia praeveniens; indeed, grace may be rejected and subsequently regained in a repeated conversion (conversio reiterata, q.v.). The Reformed argue that grace is irresistible (gratia irresistibilis, q.v.) when given effectively to the elect. (2) Gratia praeparans is the preparing grace, according to which the Spirit instills in repentant sinners a full knowledge of their inability and also their desire to accept the promises of the gospel. This is the stage of the life of a sinner that can be termed the praeparatio ad conversionem (q.v.) and that the Lutheran orthodox characterize as a time of terrores conscientiae (q.v.). Both this preparation for conversion and the terrors of conscience draw directly on the second use of the law, the usus paedagogicus (see usus legis). (3) Gratia operans, or operating grace, is the effective grace of conversion, according to which the Spirit regenerates the will, illuminates the mind, and imparts faith. Operating grace is therefore the grace of justification insofar as it creates in human beings the means, or medium, of faith, through which we are justified by grace (see medium lēptikon). (4) Gratia cooperans, or cooperating grace, is the continuing grace of the Spirit, also termed gratia inhabitans, indwelling grace, which cooperates with and reinforces the regenerate will and intellect in sanctification. Gratia cooperans is the ground of all good works and, insofar as it is a new capacity in the believer for the good, it can be called the habitus gratiae, or disposition of grace. Finally, some of the scholastics make a distinction between gratia cooperans and (5) gratia conservans, or conserving, preserving grace, according to which the Spirit enables the believer to persevere in faith. This latter distinction arises most probably out of the distinction between sanctificatio (q.v.) and perseverantia (q.v.) in the scholastic ordo salutis (q.v.), or order of salvation. See facere quod in se est; meritum de congruo.
Richard A. Muller,
Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology, 2nd ed. (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2017), 141–42.
COMMON GRACE
First Edition: gratia communis: common grace; i.e. a nonsaving, universal grace according to which God in his goodness bestows his favor upon all creation in the general blessings of physical sustenance and moral influence for the good. Thus, rain falls on the just and the unjust, and all men have the law engraved on their hearts. Gratia communis is therefore contrasted by the Reformed with particular or special grace (gratia particularis sive specialis, q.v.).
Ibid., 130.
Second Edition:
gratia communis: common grace; i.e., a nonsaving, universal grace according to which God in his goodness bestows his favor upon all creation in the general blessings of physical sustenance and moral influence for the good. Thus rain falls on the just and the unjust, and all persons have the law engraved on their hearts. Gratis communis is therefore contrasted by the Reformed with particular or special grace (gratia particularis sive specialis, q.v.).
Richard A. Muller, Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology, 2nd ed. (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2017), 142.
PARTICULAR OR SAVING GRACE
First Edition:
gratia particularis sive specialis: particular or special grace; i.e., the grace of God that is given savingly only to the elect. The Reformed contrast this gratia particularis or gratia specialis with the gratia universalis (q.v.), or universal grace of the gospel promise, and with the gratia communis (q.v.), the common, nonsaving grace given to all. Lutheran orthodoxy argues against the concept on the ground of the efficacy of the Word and in the name of universal grace as a gratia seria, a serious grace or grace seriously offered to all, and therefore salvific.
Ibid., 131.
Second Edition:
gratia particularis sive specialis: particular or special grace; i.e., the grace of God that is given savingly only to the elect. The Reformed contrast this gratia particularis or gratia specialis with the gratia universalis (q.v.), or universal grace of the gospel promise, and with the gratia communis (q.v.), the common, nonsaving grace given to all. Lutheran orthodoxy argues against the concept on the ground of the efficacy of the Word and in the name of universal grace as a gratia seria, a serious grace or grace seriously offered to all, and therefore salvific. See gratia.
Richard A. Muller, Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology, 2nd ed. (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2017), 143–44.
UNIVERSAL GRACE
First Edition:
gratia universalis: universal grace; i.e. that grace of God in the universal call of the gospel according to which salvation is offered to all.
Ibid., 133.
Second Edition:
gratia universalis: universal grace; i.e., that grace of God in the universal call of the gospel according to which salvation is offered to all. Denied by a majority of the Reformed, including Calvin and Beza and various proponents of hypothetical universalism like John Davenant; affirmed by advocates of the Amyraldian form of hypothetical universalism, by Lutherans, and by Arminians. Sometimes the term gratia universalis is used to identify common grace (gratis communis, q.v.). See gratia; gratia particularis sive specialis; universalismus hypotheticus.
Richard A. Muller,
Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology (Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group, 2017), 145.
