Documente Academic
Documente Profesional
Documente Cultură
***************************
CHRISTIAND OCTRINES
Introduction:
In all of creation, human beings are the most wondrous and complex beings. The capacity
to think, articulate and relate is a unique ability. Change is inevitable in a growing life.
However, in the recent past the change has been much swifter in comparison to the
previous centuries. The explosion of information has, on one side, been useful but on the
other side, its understanding and scope has grown wider.
Theology provides us the necessary content for Christian belief & provides a way for the
church in forming statements of what Christians ought to believe. It accepts the Christian
faith as true and attempts to state it systematically.
Far from being dry or abstract, Christian doctrine deals with the most fundamental issues
of life: who am I, what is the ultimate meaning of the universe, where am I going?
Theology
So, theology is both Biblical & contextual. Its norm is Scripture, but its field or arena of
action is the cultural context in which we find ourselves.
The task of Biblically based theology is to equip the Church to make a powerful and
compelling witness to God’s self –revelation in Jesus Christ as we find in Holy Scripture.
Christian doctrine feeds the souls of believers and enables them to grow in Christian faith
and understanding.Study of Christian doctrine can end up becoming a set of exercises for
your mind. Hence, care need to be taken to turn this mental exercise to reflection.
I. What is doctrine and do you think the study of doctrine is important? Validate your
answer!!
II. Is it possible for a person who is not himself a Christian to understand Christian
doctrine fully?
III. It has been said that "deep theology is the best fuel for devotion". Discuss.
I. The unity of the Father, the Son and the Holy Spirit in the Godhead.
Trinity is at the heart of the Christian view of God. A clear understanding of Trinity will
help us in having a right understanding of our God especially in a pluralistic society such
as ours and this is derived only from the Christian revelation. The early Church obtained
the Doctrine by pure induction applied after collecting and assembling what the Scripture
has to say concerning the Godhead and the three agents of human salvation.
Divine attributes:
✓ the attributes of God are the qualities constitutive of His being and character.
a. Natural Attributes.1
1
This section is taken from unpublished material from CMTC K-1 Notes (Sathish J Simon)
b. Moral Attributes.
❖ Goodness
God continually seeks the welfare of creation. There is no hint of deliberate planned
evil in creation. The general tendency of created things is towards goodness, a
tendency which is frequently upset through man’s inherent wickedness and stupidity.
In fact, Scripture emphasises aspects of goodness such as love, loving kindness,
mercy, forbearance, grace. (Deuteronomy 33:3/ Psalms 107:8, 15/ Zephaniah 3:17/
Mark 10:18/ John 3:16, 13:1)
❖ Holiness
The essential holiness of God is reiterated again and again in the OT - “The Holy One
of Israel” (Leviticus 19:2/ Psalms 5:4, 99:3, 59/ Hebrews 7:26/ 1 Peter 1:15,16)
❖ Righteousness
Righteousness is the attribute in God which gives rise to and upholds the moral order
in the world. Connected with His righteousness is justice, truth, anger. (Genesis
18:25/ Ezra 9:15/ Psalms 1 1:7, 103:6/ John 17:2/ Romans 2:2, 3:4-6/3:21-26)
The sovereignty of God without His moral goodness can be a threat to the creatures.
A person who possesses absolute freedom and limitless power can turn into a sadistic
dictator. But this is not true with God because His sovereignty is based upon the
perfection of His own being. The God of the Bible is a Holy God so He cannot misuse
His sovereignty but rules over His creation in justice & grace.
There is in His Divine being one indivisible essence-God is one in His essential being.
In His Nature and Character, He is one and this cannot be divided or separated.
In His Divine being, there are three persons-Father, Son & Holy Spirit.
Heresy compelled the early Church to define more clearly the relation of the ‘persons’
to the unity of the Godhead. The most satisfying word was “SUBSTANCE” and thus
described the Trinity as “Three persons in One Substance”. This safeguarded both the
essential unity of the Godhead and the distinctiveness of the three persons.
(Substance - not a material rather refers to the one being.) The divine
Substance/Being/Essence is not divided into three; it is fully present in each of the
persons.
There are three affirmations implied in the doctrinal statement:
1. Understand that the doctrine arose out of the living experience of the disciples and
the early Church.
2. Stretch our imagination so as to relieve the tension between faith and reason.
The faith of Israel was strictly monotheistic, i.e., they believed in one God
(Deuteronomy 6:4). Such a faith was unique and significant because Israel was
surrounded by idolatrous and polytheistic (faith in many gods) nations. However, the
chief concern of the Old Testament is the unity of God and a careful reading of it reveals
that the unity is not a mathematical or an indivisible unity, but a plurality or diversity
in the Godhead.
• God is not alone in heaven. He is repeatedly described as the Lord of Hosts and
God often refers to Himself in the plural – Genesis 1:26; 3:22; 11:7; Isaiah 6:8
• The Spirit of God in the OT is not just an influence or impersonal force, but a special
agent of God and the very essence of God Himself. Genesis 1:2; Nehemiah 9:20;
Psalms 139:7; Isaiah 63:10-14.
• The word of God is referred to as God’s creative utterance. Psalms 33:6, 9; cf.
Genesis 1:26.
• The story of Creation; Elohim (plural and implies God of Creation, providence &
supreme Deity, occurs 2000 times) creates by means of His word and Sprit of God
[Genesis 1:1-3/ Psalms 33: 6]
• In the creation of Man [Genesis 1:26]; We see here a striking case of plural and
singular interchanged suggesting plurality in unity.
The Old Testament references to the Trinity are merely a shadow of the fuller teaching
in the New Testament.
God’s unity is not questioned in the NT, and it is here that we get the clearest picture
of the Triune God. The understanding of God as the Father is the special contribution
of the NT.
God the Father: He is described as the Father as He is creator of all Malachi 2:10;
Isaiah 64: 8
God is especially described as the ‘Father of our Lord Jesus Christ’. The name Father
gets its content because He is first and foremost the Father of our Lord Jesus.
However, Jesus’ relationship with the Father is exclusive, so it is said that ‘Jesus
never used the term ‘Our Father’ as embracing Himself and the disciples.
Our relationship with God as children is derived through regeneration, and we
a
readopted as children through Jesus Christ.
God the Son: The Son occupies the central place in the NT and His deity is attested
by every NT author without any ambiguity. Four points may be stated about His deity.
His exclusive claims: The ‘I am’ statements; the unique relationship with God;
T
hepower to forgive sins; the authority to judge the world; His miracles.
His unique character: He was sinless. Both His friends and foes affirmed this.
His resurrection vindicated both His claims and character.
Therefore, the disciples could not place Him in any human category. They called
Him Lord (the Greek equivalent of Jehovah), a title used only for God in the OT.
God the Holy Spirit: The NT gives special attention to the person and work of the
Holy Spirit.
He is the Spirit of the Father and of the Son (Acts 16:7; Romans 8:9; Galatians
4:6)
The life of a Christian is both a life ‘In Christ’ and a ‘life in the Spirit’ (Galatians
3:3;Romans 8:3-17, 26)
The Spirit is called another Counsellor and is the one who takes over Jesus’ ministry
and continues His mission in the Church (John 14:16, 17,26; 16:13-15)
4. Trinity as a Formula: By the time the NT was written the Trinity was already a
developed doctrine in the NT; several texts place the Father, Son and the Spirit
together in a ‘triadic’ confession.
The Baptismal formula, Matthew 28:19
The apostolic benediction, 2 Corinthians 13:14
The Christian greeting Ephesians 1:1-14; 2 Thessalonians 2:13,14; Titus 3:4-6;
1
Peter 1:2; Jude 20; Revelation 1:4,5.
The unity in the Church and the origin of spiritual gifts are traced back to the Triune
God, 1 Cor 12:4-6; Ephesians 4:4-6
John stresses the unity and relationship of the Trinity in Chapters 14, 15 and 16.
Trinity was not an invention of the disciples but was recognized by them in
theredemptive act of God through His son and continued by His Spirit, Ephesians 1.
The Missionary task of the church constrained them to formulate the doctrine
The challenge of heresies forced the church to come up with profound doctrinal
statements
The early Church affirmed at various points of time that God was really acting
in Jesus Christ and in the Holy Spirit and that the whole of Godhead is fully
present in each of the ‘persons’. Subsequent discussion on Trinity was largely to
do with the distinction between the three persons or the nature and form of
existence each person.
✓ Arius held that God is unknowable, unreachable, His incarnation impossible and
there could be only one Supreme Being. So Christ must be a subordinate created
being. Arius appealed to Scripture portions which appears to make Christ
subordinate to the Father (1 Corinthians 11:3; 15:25; Colossians 1:15; Mark
10:18; John 14:28).
✓ In 325 AD the Church council at Nicaea condemned Arius and affirmed with
Athanasius, the great champion of this truth: “We believe in one Lord Jesus
Christ… begotten not made, of one substance (homoousios) with the Father.
[Arius preferred the term ‘like substance’ (homoiousios)]. This was again ratified
at Chalcedon (451 AD).
✓ Macedonius applied the Arius principle to the Holy Spirit and taught that the Holy
Spirit is inferior to both the Father and the Son. This was rejected in the Council
of Constantinople in 381 AD. Here it was affirmed, ‘The Holy Spirit… who with
the Father and Son is worshipped and glorified’. Later under the influence of
Augustine (5th C.) the doctrine was reformulated and found in the Athanasian
creed: ‘We worship one God in Trinity and Trinity in unity… neither confounding
the ‘person’ nor dividing the ‘substance’. For the Person of the Father is one; of
the Son another; of the Holy Spirit another; but the divinity of the Father and of
the Son and of the Holy Spirit is one, the glory equal, the majesty equal…’
✓ The words ‘Person’ and ‘substance’ raised many questions all through history.
The Eastern Church used ‘hypostases’ (Greek means the ‘distinctions’ or
‘persons’ of the Trinity). The western Church used ‘persona’ (Lt. means the same
as the ‘hypostasis’ to indicate the distinctions in the Trinity). Persons comes from
another Greek word ‘prosopon’ which has an idea of temporary manifestation.
Hence ‘prosopon’ is dropped in favour of ‘persona’
✓ The personality of God is one of the most fundamental problem in philosophy;
we know very little even of human personality.
Relationship of the three persons: In the teaching of this doctrine, the relationship
of the three persons needs to be carefully safeguarded.
✓ The unity in diversity: God is one in His essential being and in His Being there are
three persons. The diversity is seen in characteristics and operation.
✓ Equality in dignity: The three persons are in perfect equality in nature, in honour
and dignity between the persons. [Ephesians 3:15, John 5:18, 1 Corinthians 2:10ff]
✓ Diversity in operation: In the functions ascribed to each of the persons in the
Godhead, especially in man’s redemption there is a certain degree of subordination
involved (in function, not in nature);
✓ The Father works through the Son by the Sprit. Therefore, the Son says ‘My Father
is greater than I’.
✓ As the Father sends the Son, so the Son sends the Sprit.
✓ As it is the Son’s role to reveal the Father, so it is the Sprit’s role to reveal the Son
[John 16:14]
✓ Salvation portrays the work of the Triune God. The Father sent the Son to
accomplish the work of redemption. The Son sent the Sprit to bring conviction and
to apply to men what Christ has accomplished.
8. Heresies/doctrinal deviations:
a. the denial of the three separate and distinct persons in the Godhead, e.g., at
times God appears as Father, at times as the Son and at times as the Holy Spirit.
(Sabellianism in the Eastern Churches/ similar to Patripassianism in the Western
Churches and Modalism -e.g. Oneness Pentecostals).
Jehovah’s Witnesses and Mormons teaches that the Son and the Holy Spirit is below
that of true deity in nature and position. (there is one God who generated the other
gods). This is similar to Arianism discussed earlier in Sec. 5)
b. only the Son is God– (‘Jesus Only”)
c. There are 3 gods in one ‘family’.
d. there are 3 persons with variations in divinity and independence. (Arianism)
9. The attributes of God in Trinity:
Attributes Father Son Holy Sprit
Deity Revelation 21:3-7 John 1: 1 Acts 5:3-4
Self-Existence Exodus 3: 14,15 John 8:58 Genesis 1:2
Omnipotence Psalms 62:11 Hebrews 1:3 Job 33:4
Omniscience Jeremiah 17:10 Matthew 9:4 1 Corinthians 2:11
Omnipresence Jeremiah 23: 24 Matthew 28:20 Psalms 139:7
Holiness Leviticus 11:44 Acts 3:14 John 14:26
Absolute John 7:28 Revelation 3:7 1 John 5:6
Truthfulness
Eternal Psalms 90:2 Revelation 1:8,17 Hebrews 9:14
Goodness Romans 2:4 Ephesians 5:25 Nehemiah 9:20
11. Questions
1. What does the doctrine of the Trinity assert?
2. Imagine yourself speaking to
(i) a friend from a different faith background (who believes in either God as an
impersonal power or believes in many gods)
(ii) a friend (who denies Biblical authority but believes in one God).
How would you explain God’s three-in-oneness to each of them?
1. God’s Sovereignty:
The word ‘sovereignty’ in the human realm is used in a relative sense; Sovereignty – the
state of being sovereign e.g. India is sovereign: India is sovereign within its geographical
and political boundaries and allows no foreign hand to manipulate its internal affairs.
Similarly, a king is sovereign but within the limits of his empire. Sovereign– supreme
power, free from any external control; unquestionable authority; only one kingship;
whatever he plans flows from his own will and purpose
But to say God is Sovereign is to declare that He is absolutely Sovereign - that He has
absolute freedom to will and plan and limitless power to execute His plans in His own time
and style. No one can counsel God or control His hand. All authority, power and dominion
are under His control; nothing that happens does so without His permission and
knowledge. 2
2. God is Sovereign:
God being sovereign can be understood by understanding the personality of God. It is
difficult to grasp but will help us develop a deeper understanding. The word ‘sovereignty’
refers to a supreme power, free of any external control or influence. Therefore, sovereignty
refers to God’s supreme power. There is no other power which controls or influences His
will to do anything. Whatever He does, flows from His own will and pleasure (Ephesians
1:5, 9, 11). So, creation, revelation, redemption and judgment are to be regarded as wilful
acts of God.
Preceptive Will
Though God’s Sovereign will is hidden from us, there is another facet of His will that is
revealed to us; His preceptive will. This will is revealed through His commandments; e.g.
do not covet/ Love the Lord…. (Exodus 20:17/ Deuteronomy 6:5/Mark 12:29).
Also, this aspect of God’s Sovereign will is not only revealed through His words but in our
conscience too (Romans 2:14-15/Psalms 19:7-14). His will whether revealed in Scripture
or in heart is binding. We have the power or the ability to break His preceptive will but
have no authority to violate it without consequences.
2
Erickson
God’s will of disposition may not come to pass always. We can either obey or disobey this
will with the moral freedom that God has granted us in His Sovereign Grace. E.g. God does
not want anyone to perish but everyone to come to repentance (2 Peter 3:9). Yet many
people perish daily. God cannot take delight in sending people to hell; rather He wills and
decrees their destiny when they deliberately choose to disobey-wilfully reject Jesus Christ
as the only way to God (John 3:16-18)
*Other views:
Deism: God created this world with some built in natural laws and left it alone to its
own fate. He will neither control it nor interfere in its affairs - means that God creates
but has no control over His created order and therefore, becomes a helpless passive
spectator of the happenings of the world & hence cannot be sovereign.
Pantheism: Hindu school of philosophy which says God is absolutely immanent in this
world. For a pantheist, there is no distinction between God and the universe; the
Universe is only an extension of God the ultimate. It urges that God is in everything-
that god is all and all is God.
If God is in everything, anything can contain God who is infinite-illogical concept.
Revelation: To reveal, to disclose to uncover something hidden. The Bible indicates that
God revealed
Himself in various ways. In the cosmos (Romans 18:21), in our conscience (Romans 2:14-
15), through inspired Scripture (Revelation 1:1, Psalms 19:7-8) and finally, through Jesus
Christ, the incarnate Son of God (John: 1:1, 1:18, Colossians 1:15, Hebrews 1:3).
But whether through general or special revelation, man cannot know God unless otherwise
God discloses Himself. To reveal or not to reveal is God’s sovereign choice. All religious
efforts (Yagna, Tapas….) of man to know God are only futile attempts because of:
❖ God’s Infinitude: infinity is the foremost characteristic of God’s natural attribute.
a. No one can know God on one’s own. If God is to be known, He must reveal Himself
b. God has revealed Himself
i. in nature (Psalms 19:1-6, Romans 1:19,20) in the constitution and operation
of human mind and conscience and in history (Romans 2:14,15)
ii. in Scripture- Psalms 19:7-14, Romans 16:25-26
iii. in Jesus Christ- John 1:14, 18,14:9, Hebrews 1:3
c. But everything about God cannot be known - Isaiah 45:15; 55:8,9; Romans 11:33;
(Deuteronomy 29:29)
Implication: It is our duty to study, obey & teach what God has revealed about Himself
(Ezra 7:20).
Redemption:
Redemption is from man’s slavery to sin & Satan (John 8:34/ 2 Timothy 2:26). The
central aspect of the Biblical concept of redemption is that it is not a human enterprise but
a divine providence. It is accomplished and applied by God. He redeemed us by the blood
of His own Son (Mark 10:45/ Romans 16:17,18/ Ephesians 1:7/ 1 Peter 1:18,19). From
the beginning to the end, our salvation is due to His grace (Ephesians 2:8-10)
Implication: Thank God and Worship Him for planning and initiating our salvation. We
are also ambassadors of this great grace.
Final Judgment:
God is the ultimate Judge. He is a law unto himself, He is sovereign in His judgment.
Thus nothing can escape His judgment. (Ecclesiastes 12:14)
❖ In the OT, God often appears as a judge (Genesis 18:25/ Deuteronomy 1:17, Psalms
50:4, 75:7) ruthlessly dealing with wickedness. This does not mean He is not love. It
is His mercy and wrath working together in human history (Deuteronomy 10:18,
28:15ff/ Hosea 1:10)
❖ In the NT, God’s judgment is intrinsic to His nature (1 Peter 1:17). It is already at work
in human life (Romans 1:18-20). It is particularly associated with Christ who exercises
the Father’s judgment (John 5:30). The stress is on the judgment that is to come - in
the return of Christ (Matthew 25:31-45). All would come under God’s Judgment (2
Timothy 4:1/Ecclesiastes 12:14). Christians are no exception (1 Corinthians 3:12-15/
2 Corinthians 5:10). However, the judgment scale will differ from that of unbelievers.
We will not be judged unto eternal damnation but for the quality of life (1 Corinthians
3:13-15).
Implication: We need to fear God, love righteousness and hate evil. It is terrible to fall
into the hands of the living God on that judgment day.
1. In the light of the Sovereignty of God, how do you explain (i) human responsibility (ii)
and human freedom? (Sovereignty of God vs freewill of man)
2. How can we account for the presence of evil when there is a good God who is sovereign?
III. The divine inspiration and infallibility of the Holy Scripture (by which we
mean the 66 books of the Bible), as originally given, and its supreme authority
in all matters of faith and conduct.
1. Introduction:
Holy Scripture is the basis and the structure of our faith and practice. A right understanding
of Scripture not only enables us to have a clear understanding about the Word of God that
we possess in our hands, it also enables us to search out the truths and convince ourselves
about our faith and stay committed to the same. A shallowness in understanding of the
Word leads to shallow faith. The word ‘Scripture’ means a writing or a sacred writing (2
Timothy 3:16). This word is found in 52 places in the NT and in one place in the OT.
2. Revelation:
We affirm the fact that unless one reveals his/her identity it is difficult to know the person.
Self-revelation is the best means to know a person. God’s revelation was essential and an
art of communication to humans of the truth that they needed to know in order to properly
relate with God.3
Revelation was beneficial and effective for those who received directly but very often the
value was lost beyond the immediate circle. One of the problems of the oral tradition has
been that it is subject to erosion and modification
In a general sense, we see two major types of revelation:
A. General Revelation: Where in God revealed or reveals Himself through nature and
other means which directly communicate of God
B. Specific or Special revelation which talks about Jesus Christ & the Word of God
3
Erickson J Millard, “Christian Theology”, 2 nd ed. (Michigan: Baker Academic1998) p.225
4
Septuagint: Translation of the Hebrew OT into Greek made during the 3 rd century BC.
We are thus led to study how God inspired the writers of Scripture and if it is inspired, how
infallible is Scripture and its related implications.
5. Canon: In classical Greek, the word "canon" properly signifies "a straight rod," or "a
carpenter's rule”.
So, metaphorically, the word refers to a norm for anything, including a list of writings.
The word “Canon” in Latin is used to mean the Scripture themselves. So, “the Canon
of the Bible” means a list of divinely authorized books of the Bible.
Also, it means that the 66 books have passed certain tests and so are canonical or
authentic by which all teaching should be tested.
Necessity of Canon: So long as the living voice of prophets and apostles was heard,
there was no pressing need of a canon of Scripture. But as soon as these men were
dead--and with them inspiration ceased--it became necessary that their writings be
gathered together to know what their messages to the churches were and to preserve
those writings from corruption.
Another reason why a canon was necessary was to preclude the possibility of additions
to the number of inspired works. Already numerous writings were extant purporting to
be inspired. Hence the question arose, which of these are really inspired? What is the
extent of inspired literature?
Still another and potent reason for the formation of the canon lay in the fact that the
Emperor Diocletian issued in A.D. 302 an edict that all the sacred books should be
destroyed by fire. Hence the question arose as to which books rightly deserved the
name of inspired and sacred.
i) The OT Canon
It is based on the acceptance of the 39 books by the Jews, the Lord Jesus Christ and
the apostles.
By the time of Nehemiah and Ezra, the O.T canon was fixed to the 39 books as we
have them today. And Jesus refers to them in the usual Jewish way, i.e., the Law of
Moses, the Prophets, and the Psalms. (Luke 24:44)
(Even today a Jew refers to them similarly: he calls them “tanach”, abbreviating the
three parts - the Law =Torah, Prophets = Nevi’im, and Psalms = Ketuvim.)
Apocrypha: There are 12 other books besides the 39 books, which are called
Apocrypha. These were in circulation but were excluded from the O.T by the Jews
themselves. Their inclusion in the Catholic Bible is only from the 4th or 5th
century AD, and was rejected after the Reformation. For the Jews of Jesus’ time,
only the 39 books were recognized as Canon. The Apocrypha were excluded from the
O.T Canon because theologically, they contain many ideas contrary to the biblical
teaching. (But the Apocrypha were a part of the Septuagint, the LXX, Greek version of
the O.T and the Latin ‘Vulgate’.)
to include some controversial books like, Barnabas, Hermas’ Shepherd, Acts of Paul,
Apocalypse of Peter etc. Finally, the council of Carthage (397 AD) settled the matter
of NT canon, by limiting the number to 27, which is accepted till now without any
change.
7. Mode of Inspiration: How did the Holy Spirit operate upon the minds of the writers?
Mechanical or dictation? (God dictated the words to the human authors). No! The
vocabulary, knowledge and personality of each author were not superseded. Although they
did not always understand what was to them the secondary application of the words they
wrote, yet they consciously wrote them as the message God had given them for their own
and succeeding generations.
Thought inspiration? (God inspired the thought of the authors, not their words. Thus,
the Bible is considered as a human witness to God’s revelation)- No! What is the use of an
inspiration that is not conveyed or conveyable?
Partial inspiration? (The Bible contains the Word of God. As human authors are fallible,
their weaknesses and prejudices are reflected in the Bible)-No! If so, how can we decide
what is God’s Word in the Bible. How will we separate the errors from the true statements?
We are left with a dangerous task.
5
Erickson J Millard, “Christian Theology”, 2 nd ed. (Michigan: Baker Academic1998) p.225
Plenary (full) verbal inspiration: Yes! All Scripture is inspired by God. Words are the
vehicles of thought. If the right words are not used, the right thoughts are not
communicated. Verbal inspiration holds that God, by His Spirit, has guaranteed the
authenticity and reliability of the very words that were written, without depriving the
writers of their individuality.
The Bible has a double authorship (Hebrews 1:1, 2 Peter 1:21). The blending of the divine
and the human is a mystery in incarnation (living word, Jesus Christ) as well as in
inspiration (written word, Bible). Just as Christ was fully divine and fully human, the Bible
is also fully divine and fully human. Though Christ was human, there was no sin in Him.
Though the Bible is human, there is no error in it. The dual authorship demands two distinct
and appropriate approaches. “Because the Bible is the Word of God, we should read it like
no other book, on our knees in great humility before Him. But because the Bible is also the
words of men, we should read it applying our minds diligently to its study”- John Stott: “The
Essentials”.
11. Supreme authority: Authority is the power to require obedience. Since God is the
creator and He has revealed himself to us which is known as revelation.
God’s authority is expressed in and through the Scripture (because the Bible conveys God’s
message, it carries the same weight as God himself would command if He was speaking
to us personally.) There are three possible authorities: Reason, Church (tradition) and
Bible.
Reason: it is finite, limited and corrupted by sin. Reason has its place not as a maker of
doctrine, but as an examiner and assessor. This has been a contention between
evangelicals and liberal theologians. Reason, experiences and the Church are not to be
used as primary authorities. But they may be used as secondary authorities next to
Scripture.
As Christians, we should never fear to stand upon the Word of God- at times, theories will
challenge it. One who stands by the Bible will be called foolish. But God’s word will prevail
and so will the historical Christian Church.
Questions
• Why do we consider the biblical writings of Prophets and Apostles as authoritative
and not others?
• Does authority mean that the Bible is not only the final court of appeal, but also
without errors?
• Did God inspire the Biblical writers or the texts?
• Why is God’s revelation of His grace limited exclusively to the Bible?
• How can we account for the elements of truth in other scriptures and other
religions?
IV. The universal sinfulness and guilt of human nature since the fall, rendering
man subject to God’s wrath and condemnation.
1. Man/ Human
Human beings are the crown of creation and this makes it all the more important to
recognise that we are:
a. Created in God’s image and likeness. Genesis 1:26,27
b. Created to take care of the earth. Genesis 1:28, 2:15
c. Created as male and female. Genesis 5:2
d. Created with a free will. Genesis 2:16,17
e. Created to glorify God and to enjoy fellowship with Him. Genesis 3:8, Isaiah 43:
7,21; Colossians 1:16, Revelation 5:13
CONCEPT OF SIN
All the major religions have a concept of sin, although they differ widely in their
interpretation of its meaning. ‘Sin’ is “pivotal in our understanding of the Christian
gospel because it is the doctrine that directly links our understanding of God and
creation with that of Jesus and salvation. Sin is what has changed the world from God’s
original design – sin and its consequences are the problem of our world. And then sin
and its consequences are what salvation in Jesus overcomes; salvation is God’s answer
to the problem of sin”6.
6 Graham Beynon, “An Introduction to the Fall and Sin,” Theology Network,
http://www.theologynetwork.org/christian- beliefs/the-fall-and-sin/starting-out/an-introduction-to-the-fall-
and-sin.htm (14/04/2012)
7http://www.ramakrishnavivekananda.info/vivekananda/volume_8/lectures_and_discourses/is_vedanta_the_future.htm
The major word used in NT is αμαρτία – hamartia- (Matthew 1:21), which also
denotes the aspect of missing the mark. It covers the thought of failure, fault,
concrete wrongdoing. The most characteristic feature of sin is that it is directed
against God (even when the sin is against another!). For Paul, sin (hamartia) is not
just a conscious transgression of the law but a debilitating ongoing state of enmity
with God.
"Original sin" is frequently and properly used to denote only the moral corruption of
their whole nature inherited by all men from Adam. This inherited moral corruption consists
in (1) the loss of original righteousness; and (2) the presence of a constant proneness to
evil, which is the root and origin of all actual sin. It is called "sin" (Romans 6:12,14,17;
7:5-17), the "flesh" (Galatians 5:17,24), "lust" (James 1:14,15), the "body of sin"
(Romans 6:6), "ignorance," "blindness of heart," "alienation from the life of God"
(Ephesians 4:18,19). It influences and depraves the whole man and its tendency is still
downward to deeper and deeper corruption, there remaining no recuperative element in
the soul. It is a total depravity, and it is also universally inherited by all the natural
descendants of Adam (Romans 3:10-23; 5:12-21; 8:7).
The biblical witness also affirms that sin is universal. "All have sinned and fall short of the
glory of God," Paul declares (Romans 3:23 RSV). "There is not a righteous man on earth
who does what is right and never sins" (Ecclesiastes 7:20 NIV). "Who can say, 'I have kept
my heart pure; I am clean and without sin'?" (Proverbs 20:9 NIV). "They have all gone
astray," the psalmist complains, "They are all alike corrupt; there is none that does good,
no, not one" (Psalms 14:3 RSV).
4. Nature of Sin:
The nature of sin can be seen most clearly in the actions of the fall in Genesis 3 which
functions as the archetypal8 sin. While the fall of Adam and Eve is unique in being the first
sin it sets the pattern for the sin of the rest of humanity.
1. Sin is experienced as nonconformity to the law of God. Sin of Omission: not doing what
God commands us to do.
2. Sin is also defined as transgression of law. Sin of commission: whereby we commit
actions prohibited by God.
3. Sin is an action committed by reasonable creatures. We are moral agents because our
mind and will are capable of moral actions. When we do what we know is wrong we choose
to disobey God.
4. Sin is also an attitude. Here we realise that sin is within us and the act of sin is only a
result of the attitude of sin within us! (1 Kings 11:11, Romans 1:28)
5. The essential nature of sin is that of not living with God as God, expressed by an act of
disobedience against God’s rule as expressed in His word, instead of the created pattern
8
Representing or constituting an original type after which other similar things are patterned
of living with God as our God whose word is trusted and obeyed. Thus, in the Bible, sin is
described in a variety of ways9:
a. rebellion against God’s lawful authority (Genesis 2:16-17);
b. a lack of trust in God’s word of command and word of promise (Genesis 3:4); taking
the privilege of deciding the rights and wrongs of creation in place of God whose
creation it is (Genesis 3:5);
c. a lack of thankfulness to God for His good and gracious provision and instead a desire
for more than He has given (Genesis 3:6; Romans 1:21);
d. a choice to worship and follow part of the creation rather than the creator with the
related imagery of ‘idolatry’ (Romans 1:23);
e. an elevation of self with a desire ‘to be like God’ (Genesis 3:5);
f. a failure to glorify God as the one and only God (Romans 1:21);
g. Hostility to God expressed in defiance of His rule and orders (Romans 8:7; Colossians
1:21).
The devil of course tempts us to sin and we can see a parallel between his nature and the
nature of sin. Sin is self-exalting pride and independence from God and that was the devil’s
downfall before it was ours (1 Timothy 3:6).
A. In Relation to God:
Mankind is unfit to stand in the presence of God. Adam’s expulsion from the garden of
Eden gave an expression to man’s spiritual separation (relationship) from God- he is unfit
to stand before God and enjoy the intimacy of God’s presence. More than that, the warning
of Genesis 2:17 was that disobedience would result in ‘death’. This means that human life
now ends in physical death (Genesis 3:19) and beyond that is the prospect of eternal death
in terms of punishment by God (Romans 2:5; Revelation 21:8).
So, man becomes subject to the Wrath of God (Romans 1:18-24)! He becomes subject
to God’s hatred towards sin and wrongdoing because of His Holiness. His righteous anger
is against this rebellious power that has entered into the world and life and has wrought
such havoc among His creatures. His anger is more towards the sin than the sinner.
Mankind has also lost the freedom to conform to the Divine purposes and has become
enslaved to Sin (John 8:34, Romans 7:21) Because of this instability, he has lost the
original capacity to love God and live for God; he is incapable of doing God’s will.
By virtue of our link with Adam10, we are also under penalty. Paul explains that when one
sinned we all sinned and by reason of this act we become sinners and are liable to guilt
and punishment. (Romans 5:12, 15-19). However, it is our actual sin which makes us
guilty11 and condemns us. (Psalms 51)
In our relation to God as Judge and to the penal requirements of His Law- which declares
that the soul that sins shall die- we stand condemned! (Ezekiel 18:20, Romans 3:1-19).
11 Bergsten states that guilt arises from consciousness of relation. It has a vertical and a horizontal dimension. He states;
“Guilt arises from consciousness of relation. This consciousness of relation may pertain only to the things of this world,
and yet be accompanied by a real, ethical sense of guilt-a “horizontal” significance. We become aware that we have
betrayed the ideals we have held concerning our attitude to other men and women or to human nature in general. A
religious person also has a consciousness of relation that may be described as “vertical” in contrast to the other. Its
perspective includes that which is not of this world. It reaches out of the heights and depths of spiritual reality.
Consequently, the religious feeling of guilt expresses more than a sense of moral responsibility. It is more penetrating
and intense than any other guilt feeling. The individual stands in conscious relation to God himself. In this experience of
guilt the main problem is not the opposition of the individual to social demands and physical necessity. It is a question of
being, of eternal life.” (Gӧte Bergsten, Pastoral Psychology (London: George Allen and Unwin Ltd, 1951),149-50)
While there is no condemnation for those who are in Christ Jesus (Romans 8:1),
nevertheless, apart from Christ Jesus, all men stand under the sentence of death (Romans
1:32, 2:8).
Our sin also brings us to a state of ignorance of God, a state of Insensitivity whereby
we are unable to understand the things of God. (2 Corinthians 3:14, 4:4). “Jesus can
describe us as ‘evil’ (Matthew 7:11). He can say that our hearts now produce such things
as evil thoughts, sexual immorality, murder, theft, adultery, greed, malice, arrogance, etc
(Mark 7:21-23). We think we are free but actually we are only free to sin – we are slaves
to sin (John 8:34) and are unable to obey God (Romans 8:7-8).”12
C. In Relationship to Oneself:
Man exists in inner conflict and division (Romans 7:23). Inner conflict is expressed in
shame, inferiority, and discomfort with our self. One is robbed of self-confidence and self-
acceptance (Genesis 3:7-8). The effect of sin is also manifest in human pride - he makes
himself the standard of reality and makes his own reason and experience the measure of
truth. Such pride is expressed in self-righteousness. (Gal 6:7).
Questions
1. How would you explain the ‘image of God’ in human beings? What are the
implications of the ‘image of God’ in us?
2. What is our responsibility to the rest of creation since we are the ‘crown of God’s
creation’
3. What is the impact of sin on education, politics, sociology, business, arts &
entertainment, media? What do these approaches have in common and how do
they differ?
4. Discuss in groups the solution to sin posed by each of these areas.
5. What human shortcomings and failures frustrate you most (in others and yourself),
what can be done to address this situation?
6. Explain the bearing of this doctrine on issues like ‘gender issues’, social inequalities,
discrimination, etc?
V. Redemption from the guilt, penalty and power of sin only through the
sacrificial death (as our Representative and Substitute) of Jesus Christ, the
incarnate Son of God
1. Redemption means:
To rescue or to buy back by means of paying a ransom price. Mark 10:45; Matthew
20:28
Jesus came to rescue man from the slavery of sin, by taking the penalty of man’s
sin on Himself. Ephesians 1:17; Romans 5: 9
Sinners have forgiveness of sin through the redemption in Christ. Colossians 1:14
Jesus has (bought) purchased us with His own blood. 1 Corinthians 6:20, 7:23;
Revelation 5:1, 14:3,4
He came to redeem us from
the curse of the law. Galatians 3:13, 14
all wickedness. Titus 2:14
the empty way of life. 1 Peter 1:18
the present evil age. Galatians 1:4
the dominion of darkness. Colossians 1:13
Redemption means deliverance from evil by payment of a price called ‘ransom’. In
the NT the price is the atoning death of the Saviour. In Ephesians 1:7 we read
‘Redemption through His blood’. Here the blood of Christ is clearly regarded as the
price of redemption.
The word Salvation is derived from the Latin word ‘Salvare’ that means ‘to save’. In
Greek the word for Salvation is ‘Soteria’ meaning cure, recovery, remedy, rescue....
Salvation may be broadly defined as an action or result of deliverance or
preservation from danger, disease, or death implying safety, health & prosperity.
Islam: Islam makes no difference between spiritual and secular life. No teaching on
salvation. Worship and activities of life as a whole should be governed by the Islamic
law of ‘Sharia’. The Five pillars of Islamic Faith advocated involves the testimony of
Faith, Prayer, Alms giving, Fasting and Hajj. A Muslim who follows these tenets may
attain heaven.
14 Propitiation refers to the removal of wrath by the offering of gifts. But since Christ was offering himself to appease the
wrath of God (Himself being God) there is no offering to but by Himself for us. (2 Cor 5:19). Hence to avoid any suggestion
of ‘placating an angry deity’, some writers opt for the term ‘expiation’ as an alternative to propitiation. Expiation implies
‘removal of guilt’ but without any particular explanation of how this is effected. (Bruce Milne, Know the Truth, IVP, p198.)
Atonement arises from the Biblical teaching that due to man‘s ignorance of God and the resultant sins, man‘s relationship
with God was severed, and man as a result faced just punishment. However, God’s love compelled Him to ‘send his Son as
an atoning sacrifice for man‘s sins, and as a result of this atonement, man was reconciled to God. Throughout the Bible there
appear several dominant streams of teaching regarding this event. The first, and clearly the most prominent, is that of
sacrifice. Throughout the Old Testament, the Israelites were to offer sacrifices, usually of animals, to atone for their sins.
The Old Testament taught of four main types of sacrifice: the burnt offering, the peace offering, the sin offering and the guilt
offering. In this system the sacrifice had to be offered with a genuinely penitent heart and had great emphasis on the
importance of the value of the sacrifice to the guilty party. If offered as prescribed, the offending party would be reconciled
to God. The New Testament continues with the teaching of sacrifice but holds that Jesus, the Son of God, was the ultimate
sacrifice and has in his death and resurrection reconciled man to God. The author of Hebrews tells us that ‘believers have
been made holy through the sacrifice of the body of Jesus Christ once for all’, and the Apostle John wrote that ‘Christ is the
atoning sacrifice for man‘s sins.’ These are merely examples of the teaching regarding the atonement and the sacrifice of
Jesus throughout the New Testament. Often viewed similarly to the sacrificial stream, Christ is said to have given his life ‘as
a ransom for many’ by several authors throughout the New Testament. (Daniel Glynn, “Theories of the Atonement,”
http://www.1way2god.net/tta.pdf)
Death of Christ:
1. The death of Jesus Christ is mentioned more than 120 times in the New Testament
and is spoken of many times by the prophets in the Old Testament.
2. The death of Jesus Christ was vicarious (Matthew 20:28). He was God’s substitute
for sinners (2 Corinthians 5: 21). On the cross, Christ was made sin for sinners. By
faith in Him, the sinner is made righteous with the righteousness of God.
3. The death of Jesus Christ was natural (John 19:31-37), by natural death; we mean
that His spirit and soul were separated from His body.
4. The death of Jesus Christ was unnatural (Romans 6: 23). By an unnatural death we
mean that since He was sinless, in that He committed no sin (1 Peter 2: 22)-had no
sin (1 John 3: 5)- knew no sin (2 Corinthians 5:21)-before He could die, He had to
be made sin for us. Therefore, His death was unnatural.
5. The death of Jesus Christ was preternatural (beyond what is natural) (Revelation
13:8). It means that the death of Jesus Christ was not an afterthought of God; it
was the forethought of God.
6. The death of Jesus Christ was supernatural (John 10: 17,18). Jesus said, “No one
takes (life) from me”. Then He said, “I lay it down of myself (supernaturally).” “I
have the power to take it again (supernaturally).” This He did on the cross, and
three days and three nights later, He took life up again when He rose from the dead.
Only God in the form of man could die a vicarious, natural, unnatural, preternatural
and supernatural death.
7. Further we see that the death of Christ is for reconciliation. It means that the
atonement meets the need of man and it satisfies the love and holiness of God thus,
reconciling both. (Romans 5:10, 2 Corinthians 5:18-20, Colossians 1:20-22).
8. His death also satisfies the law. By His obedience Christ fulfilled the demands of the
law and saved humanity from the condemnation of the Law. (John 10: 18, Galatians
4: 4, Matthew 5: 17, John 15:10, Romans 3: 24-26, 10:3,4).
9. His death on the cross is also sufficient. Jesus Christ instituted this universal
covenant by means of His own death and resurrection. (Matthew 26: 28, 1
Corinthians 11: 25). Therefore, the atonement wrought (formed) by Him is sufficient
and final. (Hebrews 10: 10,12,14, 9:12-14, 1 Peter 3:18).
The word used is ‘justification’ (Romans 5:1) whereby through the gracious act of
God the sinner who believes is declared righteous: gives a right standing before
God. This is an act and not a process and unchanging where the question of sin is
settled for ever. But this does not mean that God overlooks sin; He deals with it by
His grace (Romans 3:24), by faith (Romans 3:28, 5:1), by His blood (Romans 5:9),
and unto life (Romans 5:18).
Phase II. This is the present tense of salvation and has to do with present
deliverance over the reigning power of sin or the carnal nature’s power in the lives
of believers (Romans 6:1-23; 8:2; 2 Corinthians 3:18; Galatians. 2:19-20; 5:1-26;
Philippians. 1:19; 2:12-13; 2 Thessalonians 2:13). This phase of salvation in Christ
is accomplished through the ministry of the indwelling Spirit, but it is based on the
work of Christ and the believer’s union and co-identification with Christ in that work.
This process is also referred as sanctification, meaning God setting apart the person
for Himself and for service in the world.
Phase III. This is the future tense of salvation which refers to the future deliverance
all believers in Christ will experience through a glorified resurrected body. It
contemplates that, though once and for all saved from the penalty of sin and while
now being delivered from the power of sin, the believer in Christ will yet be saved
into full conformity to Jesus Christ (Romans 8:29; 13:11; 1 Peter 1:5; 1 John 3:2).
This recognizes and shows that the Christian in his experience never becomes
perfect in this life (Philippians 3:12-14). Full conformity to the character of Christ,
experientially speaking, awaits ultimate glorification.
However, the fact that some aspects of salvation for the one who believes are yet
to be accomplished in no way implies that there is ground for doubt as to the
outcome of eternal salvation because all three phases are dependent upon the merit
and the work of God in His Son, the Lord Jesus Christ.
“Assurance is the believer’s full conviction that, through the work of Christ alone,
received by faith, he is in possession of a salvation in which he is eternally kept
(secure). And this assurance rests only upon the Scripture promises to him who
believes”. To be assured of our salvation is to be absolutely confident that we are
saved and if we die, we would be heaven bound.
Assurance of salvation is never based on our feelings. For our feelings can be easily
affected by health, seasons, circumstances, environments etc. Assurance of
Salvation is therefore based on facts.
a) The Atonement is what gives a Christian his basis for assurance of forgiveness of
sin and eternity in heaven. This assurance is not arrogant presumption that we are
better than anyone else, but rather confidence based on the finished work of Christ
on our behalf on the Cross. On the cross just before He died Jesus said “It is finished’
(John 19:30). Jesus Christ has done everything necessary for our Salvation.
b) The Word of God. This is our strongest witness. Just as salvation is based on belief
in God’s Word, so also our assurance is based on His Word. He that believeth on the
Son hath everlasting life (John 3:16,36; 5:24, 1 John 5:10,13; Acts 13: 39). When
the devil tempts you to doubt your salvation, put your finger on these verses and
rebuke the devil. Let the Scripture be the foundation on which you build a strong
assurance.
c) The witness of the Holy Spirit. The inner witness of the Holy Spirit is a
contributing factor to our assurance. The Holy Spirit is a voice of Divine assurance
(1 John 4:13) The Holy Spirit enables our mind to accept the revealed truth whereby
there is a deep inner assurance. Prior to conversion, the Holy Spirit convicted us of
sin and righteousness and judgment to come. In a believer, He speaks peace to the
soul and grants the inner rest that confirms our sonship. (Romans 8:16, Galatians
4:6)
Conclusions:
An individual can know he/she is saved only on the basis of whether they are trusting
in Christ’s atonement for their sin (1 John 5:11-13). Our “eternal security” gives us
“assurance”. Christians may be living in serious sin or do commit sin. But if a person
has in fact trusted in Christ, they are saved. What is needed is to confess our sin (1
John 1:9) repent and begin to live in the victory that the Spirit provides and God
intends. We don’t need to question our salvation; we need to grow in it.
4. Representative–died for us
a. Jesus died as our representative. Romans 5:8; 1 Corinthians 15: 3; 1 Peter 3:18;
1 John 3:16
b. This word stresses that Christ acts on our behalf, closely identifying with us: it
tells us that He acts in our interest and does things for us that we could not do for
ourselves.
He is like an ambassador representing us in another country. Jesus became man in order
to be like us and save us. Christ is our ‘High priest’ (Hebrews 3:1). As high priest, He
offered himself as a sacrifice, making atonement for our sin. After having obtained eternal
redemption through His own blood He entered the Holy place representing us before God
for the cleansing of our sins. Presently, Jesus is seated in the heavenly realms as our head
and representative. In Him, we are also seated in the heavenly realm and are co-heirs
with Him (Ephesians 2:6).
5. Substitute
a. Jesus Christ died instead of us.
b. Christ took our death upon Himself and He became our substitute.
Mark 10:45, 1 Peter 2:24, Isaiah 53:5, Matthew 26:28, 2 Corinthians 5:19
c. Jesus carried the judgement of God which we deserved.
d. Jesus died as a vicarious sacrifice (i.e. filling the place of another)
Matthew 20:28, 2 Corinthians 5:21, Galatians 2:20, Philippians 2:8,
Hebrews 2:9-14
“By substituting himself for us, Jesus actually bore the punishment due us, appeased
the Father, and effected a reconciliation between God and man.” (Erickson)
Questions
1. How can we relevantly communicate the uniqueness of Christ and the gospel of
salvation by grace as we live in a pluralistic society (with its multiplicity of faiths)?
2. Identify the possible challenges and issues we may face in the process of communicating
the gospel in our context?
3. “I may say that I have never been interested in a historical Jesus. I should not care if
it was proved by someone that the man called Jesus never lived, and that what was
narrated in the gospel was a figment of the writer’s imagination. For the Sermon on the
Mount would be still true to me.” Respond to this comment of Mahatma Gandhi?
The resurrection of Jesus Christ is one of the key foundations of the Christian faith.
The resurrection of Jesus Christ from the dead and His appearance validates the divinity
of Jesus Christ. Without the resurrection, Jesus’ death would only be that of a man or
a noble martyr. It is the resurrection which makes Him unique.
a) It tells us about God: Ask the Jews about God and they will probably tell, ‘The
God of Israel is the God who revealed himself to Abraham, Isaac and Jacob; the
God who led the people out of Egypt and into the Promised Land through great
signs and wonders. In other words, the Jews will tell us a story about God – the
story about how God acted decisively on their behalf. If we turn to the NT, it tells
another story – the story of Jesus Christ. As this story reaches its climax, we are
struck by the account of the resurrection of Jesus from the dead. Here we see God
acting on behalf of humanity. He exerted His power to raise Jesus from the dead.
b) It tells us about Jesus: The resurrection singles out Jesus as unique. The central
and decisive doctrine of the divinity of Jesus Christ is grounded in this event. It
declares that the Jesus who died upon the Cross is none other than the Son of God.
Jesus is not merely another human who suffered unjust and cruel execution at the
hands of the Romans. He is the Son of God, suffering pain and rejection for us.
Thus, the cross reveals the love of God for sinners (Romans 5:8; Galatians 2:20).
For if it was not God who died on the Cross, then, it is not a demonstration of God’s
Love. If we lose sight of the divinity of Christ, we will lose forever the insight that
it is God Himself who shows us His love on the cross.
c) It tells us about ourselves: In the NT, we read that we share in the resurrection
of Jesus. We believe that we are united (baptized) into the death of Christ (Romans
6:1-10). If we are united to Christ in His death, then we are also united with Him
in His resurrection and we have a hope that we will be transformed into His likeness
in our resurrected selves (Romans 8). By dying, Christ invaded the very territory
of Satan himself, and by His resurrection he overcame the one who holds the power
of death. Therefore, we can have a new attitude towards death. Through faith, we
will share in the resurrection of Christ. Socrates may have taught us how to die
with dignity – but after Christ’s resurrection, we are able to face suffering and death
with real hope – a hope that goes beyond death.
Questions
i. Is the death and resurrection of Jesus Christ a historical event?
ii. How would you establish that the resurrection of Jesus was a historical event?
VII. The necessity of the work of the Holy Spirit to make the death of Christ
effective to the individual sinner, granting him repentance towards God and
faith in Jesus Christ.
The Holy Spirit is not a power or an influence of God, as many people think. He clearly
stands out in the pages of the Bible as a divine person. He is a person because He
possesses certain characteristics of persons. He has intelligence and emotions which are
not there in inanimate forces.
❖ He tells Acts 8:29,13:2, Revelation 2:7
❖ He teaches Luke 12;12, John14:26
❖ He convicts John 16:8
❖ He searches 1 Corinthians 2:10-11
❖ He testifies John 15:26, Romans 8:16
❖ He intercedes Romans 8:26
❖ He stops Acts 16:6,7
❖ He compels Acts 20:22
❖ He warns Acts 20:23
❖ He is grieved Ephesians 4:30
❖ He makes overseers Acts20:28
The Holy Spirit is the third person of the Trinity and is distinct from the Father and
the Son. Some people think that the Holy Spirit is the ‘spirit of the Father “or the ‘spirit of
the Son“ and not a separate, distinct person.
▪ At the baptism of Jesus in Luke 3:21-22, three distinct persons were there
▪ During baptism, we are baptized in the name of the Father, Son and the Holy Spirit
- three distinct persons
▪ In the benediction given in 2 Corinthians 13:14 “Grace of the Lord Jesus Christ,
love of God and the fellowship of the Holy Spirit”
▪ In John 14:16, the Son asks, the Father sends and the Holy Spirit comes to abide
▪ In Acts 2:32-33 The Son is exalted to the right hand of God, the Father is on the
Throne and the Holy Spirit is received by the Son and given to the Church
After His ascension Jesus sent the Holy Spirit into the world to carry on His work.
At the point that you received the Lord Jesus Christ as your Lord and Saviour, you
received a heavenly guest who took up residence within you. The Holy Spirit is God
in residence within you. He lives in every Christian from the very moment of
salvation. 1 Corinthians 3:16, 17 and 1 Corinthians 6:19, Romans 8:11 and James
4:8
Question
Man is justified by faith (through grace) alone. If so, how does a sinner’s repentance
and faith in Christ occur?
VIII. The indwelling and work of the Holy Spirit in the believer
Jesus says in Acts 1:5 “John baptized with the water, but in a few days, you will be
baptized with the Holy Spirit”
Paul teaches believers at Corinth (1 Corinthians 12:13) “We were all baptized by
one Spirit into one body-whether Jews or Greeks, slaves or free….”
Baptism represents the inclusion of an individual into Christ when he accepts Christ.
It is the initial receiving of the Spirit when we become part of Christ’s body. It is
not a second or third experience. Acts 2:38
Some people teach that we have to wait to receive the Holy Spirit after we believe
on the Lord Jesus Christ. That is, they teach that receiving the Holy Spirit is a
second experience.
However, consider Acts 8:14-17, Acts 10:44-47, Acts 9:17, Acts 11:15-17, 15:8-
11, Galatians 3:1-5, 14, Ephesians 1:13. These passages clearly teach that we
receive the Spirit when we obey God’s word and accept Jesus as our Lord and
Saviour. Believers are not commanded to wait to receive the Holy Spirit.
Question
The Word of God says, “God is not a God of disorder but of peace” and the Holy
Spirit is the “Spirit of love and of self-discipline” 1 Corinthians 14:33, 2 Timothy 1:7. But
today there are such a variety of opinions and confusions among the believers about the
Holy Spirit. How will you explain and understand this ‘paradox’?
IX. The only holy universal Church, which is the Body of Christ, and to which all
believers belong.
When we hear about ‘Church’, the first thought that comes to our mind is that of an elegant
building where Christians go on Sundays to worship. This is the popular understanding of
not only non-Christians but of even professing Christians. But the teaching of the Bible
about ‘Church’ is totally different. ‘Church’ in the New Testament never refers to the
structure or building, but always refers to the saints – the people of God. The New
Testament always refers to the community of saints when it talks about Church. Paul
addresses believers as saints and the Church he talks about is the gathering of these
saints.
The word used in New Testament for church, “ecclesia”, literally means “a popular
assembly”, an assembly of called-out people.
1 Peter 2:9 probably give the best definition for the nature and function of the church.
“You are a chosen people, a royal priesthood, a holy nation, a people belonging to God,
that you may declare the praise of Him who called you out of darkness into His wonderful
light.”
Firstly, this verse teaches us that the requirement for any individual to belong to the church
is that he or she should come out of the world’s darkness and come into the wonderful
light of Jesus Christ. It is this personal relationship with Christ that makes an individual a
part of the church.
Secondly, the identity of such called out people is that they are a chosen people and a
people belonging to God.
Thirdly the function of the church is to declare the praises of Him who called us into His
wonderful light (Witnessing)
The English word “Church” comes from the Greek word “Kuriakon” which means “belonging
to the Lord “
Universal church
The mystical union of believers all over the world is the invisible universal Church 1
Corinthians 12:28, Ephesians 1:22, Ephesians 3:10, 21, Ephesians 5:23,27, Colossians
1:18,24
❖ Members of the Church belong to the same body, but have different gifts and
functions Romans 12:5, 1 Corinthians 12:27
❖ Church is described as the Bride of Christ Revelation 19:7: , Ephesians 5:25-27,
31-32, 2 Corinthians 11:2
iv) The temple of God / a building (1 Peter 2:5, Ephesians 2:20, 1 Corinthians
6:19)
v) Other Images- the family of God, the flock of God, the vineyard of God
& the kingdom of God.
Characteristics of the Church
Unity (one)-The unity of the church derives from its being grounded in the one God
and in its headship-all one in Christ. (Ephesians 4:1-6, Romans 12:5, 1 Corinthians
12:13, Galatians 3:28). This unity does not imply uniformity in the NT.
The unity of the Church is based on the understanding that God is one. All who truly
belong to the Church are one people. Therefore, the Church is distinguished by its unity.
This unity does not imply uniformity. The diversity in the Church is manifested in the
variety of ministries (1 Corinthians 12: 4-6). There is also a variety in the forms of
worship. The true unity of all regenerate people in the Holy Spirit is a fact, irrespective
of external denominational differences. Some Bible scholars make this point by
distinguishing between the invisible Church and the visible Church. The unity of the
invisible church is an accomplished fact that accompanies Salvation. The NT teaching of
the unity of believers has important implications for their visible relationships (Ephesians
2:15, 4:4, Colossians 3:15). Jesus prayed for the unity of His disciples, while
emphasizing His own unity with the Father. This means that the church needs to seek
for a fuller visible unity. This unity should express itself in genuine and tangible care for,
and commitment to, one another.
Sanctity (holy) –The church is separated and holy unto God. It is the temple of the
Holy Spirit. (1 Peter 2:9. It fulfils OT symbolism of ceremonial cleanness- a moral purity
wrought of the Spirit. (1 Corinthians 6:14-7:10). It also implies separation from sin and
dedication to the service of God.
Implications
i) Since we are the body of Christ, we must be holy as He is holy.
ii) We must protect and contribute to the unity of the church. Keep the unity of the
Spirit in the body of Christ though we belong to different churches or
denominations.
iii) Gifts to be used for the edification of the church.
iv) Individual and corporate witness to the salvation of God.
v) We should be active members of our church
Attend church regularly
Support financially
Offer our services voluntarily
Pray for the church regularly.
Questions
As an EU committee member what is your attitude towards your church, members and
pastor?
Have you considered what is your role in the Church?
As EU committee members’ how can we keep the unity of the church at the same time
maintain the interdenominational stand of UESI?
The personal return of Jesus Christ is the hope of Christians. “The Lord’s coming is referred
to in one verse out of every 13 in the NT and in the epistles alone in one verse out of
ten,”— Dr. W. Griffith Thomson
Biblical Basis of the personal return of Christ
a. Jesus Himself promised that He will come again. John 14:2,3
b. The angels assured His personal return to the disciples Acts 1:11
c. The apostles taught it Philippians 3:20, 1 Thessalonians 4:15,16, 2 Thessalonians
1:7, Titus 2:13, Hebrews 9:28
2. The sign of personal return
a. Apostasy and false doctrine 1 Timothy 4:1-3
b. Manifestation of Anti-Christ 1 John 2:18, 2 Thessalonians 2:3
c. Godlessness in the last days 2 Peter 3:3–13
d. Gospel will be preached to all Matthew 24:3–14
3. Characteristics of His personal return
a. No one knows the timing (except the Father) Matthew 24:36,44
b. visible to all Matthew 24:30
c. with angels in glory Matthew 24:30
d. with glorious body Acts 1:11
4. What will happen at His coming (1 Thessalonians 4:13-18)
a. Christ Himself will return
b. there will be the resurrection, the dead will be raised, and the living changed, all
in the twinkling of an eye
c. there will be a rapture- the act of conveying a person from one place to another
and is therefore quite properly used in this passage of conveying living persons into
heaven.
d. there will be a reunion both with the loved ones and with the Lord
Himself.
5. Purpose of this coming
a. The final vindication of Jesus Christ as Lord and King. Titus 2:13, 1 Peter 1:7,13;
5:1
b. The completion and glorification of the church. Matthew 24:31, Romans 8:18,23,
1 Thessalonians 4:15-17, 2 Thessalonians 2:1
c. The righteous judgement of the living and the dead- giving rewards for their
faithfulness. Romans 14:10,12, 1 Corinthians 3:9-15;4:5
d. For those who rejected Christ there will be irretrievable loss. 2 Thessalonians
1:7-9, Matthew 13:41,42,49,50
(The judgement is preceded by the general resurrection of the dead. Daniel 12:2,
John 5:28, Acts 24:15)
e. The final overthrow of all evil powers 1 Corinthians 15:24-26, 2 Thessalonians
2:3-10
f. Establishment of the new kingdom Isaiah 51:6, 2 Peter 3:7-13, Revelation 21:1
6. Our response to His return / Implications
a. Eagerly wait for the coming Philippians 3:10, 1 Corinthians 1:7, Titus 2:13
b. Long for His appearing 2 Timothy 1:8
c. Keep watch and be ready Matthew 24:42, 25:13, Luke 12:35,40
d. Don’t be deceived by false prophets Matthew 24:13,26
“The expectation of the personal return of Christ is not born of a desire to escape the
conflicts and sufferings of this world but it is of Godly origin founded upon the promises of
Christ Himself. The Spirit of God kindles the expectation of the Church into a burning flame
and living hope which practices holy living and persistent zeal in this life and this world.”–
(Hans Burki)
Revelation 22:17, 10–12; 1 John 3:2–3; Luke 12: 35–48 (Titus 2:13–14)
Questions
a. How would you answer claims that biblical references to Christ’s return refers to:
(i) His first coming only
(ii) His coming spiritually to people now through the preaching of the gospel?
b. What does Scripture teach about the time of Christ’s return? What does this imply to
our lives now?
---------------------------------------------------------------------------------------------------
Bibliography
Berkhof, Louis Summary of Christian Doctrines. Edinburgh, England: Banner of Truth
Trust, 1985.
Berkhof, Louis The History of Christian Doctrines. Grand Rapids, Michigan: Baker,
1995
Bloesch, Donald. A Theology of Word & Spirit. Illinois, USA: IVP,1992
Chapman, Colin G. Christianity on Trial. Illinois, USA: Tyndale, 1975
Erickson, Millard. J. Introducing Christian Doctrine. Michigan, USA: Baker, 1992
Evangelical Belief. Leicester, England: IVP , 1988
Wright, David F., Ferguson, Sinclair B., Packer, James I., eds. The New Dictionary of
Theology. Illinois, USA: IVP, 1988
Grenz, Stanley J. and Olson, Roger E. The 20th Century Theology. Illinois, USA: IVP,
1993
Hammond, T.C. and Wright, David F. eds. In Understanding Be Men. Leicester, England:
IVP, 1977.
Burki, Hans. Essentials. London, England: IFES, 1975
Keeley, Robin, ed. The Lions Handbook of Christian Belief. Herts, England: The
Lion,1988
Lewis, Gordon. R. Decide for Yourself. Illinois, USA: IVP,1970
Little, Paul E. Know What You Believe. Illinois, USA: IVP,2OOO.
Marshall, Howard. Pocket Guide to Christian Beliefs. Leicester, England: IVP, 1990
Milne, Bruce. Know the Truth. Leicester, England: IVP, 1982
Packer. James. I. Knowing Christianity. Illinois, USA: Harold Shaw Publishers, 1995
Sumithra, Sunand. The Holy Father. Bangalore, India: Theological Book Trust, 1998
Almost a large portion of notes are taken from unpublished notes of different graduates and staff workers from
different CMTC, Study Centre and other UESI program.