Explain Apostle Paul argument, what is the thesis of 3:21 in Romans. Moo, explains, “But now, justified by faith and how God revealed his righteousness through his Son and as apart from the Law of Moses, for instance, you can’t put old wine into new wine skin. Mark 2:22” ... Moo informs us,” the Old Mosaic covenant can’t contain the new wine of the gospel, the law and the prophet testifies to this new work of God in Christ, it has been God’s intention from the beginning to reveal the saving righteousness by sending his Son as a sacrifice for us.” Moo writes, “Paul build his case by explaining that the righteousness of God is only through faith in Jesus Christ to all who believe” . Nevertheless, Moo writes, “Jesus Christ is the objective of the
We are taught that Apostle speaks for God so when we read the book of Ephesians we are reading God’s words. Paul preached the unsearchable riches of Christ, to bring to light for everyone what is the plan of the mystery hidden for ages in God who crated all
Paul explains this in detail in Ephesians 2:8-9 (NIV): “8 For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— 9 not by works, so that no one can boast.” The point that the Reformers were to emphasize was that salvation is by God’s grace alone because they disagreed with what the Roman Catholic Church believed, which was that man was saved by grace through good works. All the Reformers firmly believed that man was saved by God’s alone and that there was nothing man could do to earn or gain his salvation. As Martin Luther said, “He who does not receive salvation purely
The doctrine of Christ’s incarnation asserts God coming in the human flesh in the person of Jesus Christ without ceasing to be God. Sinless He lived and died on the cross for the salvation of the flesh He assumed. Thus, this paper will attempt to investigate the doctrine and its significance in the salvation of the world. The term incarnation The term incarnation is a Christian doctrine which asserts that “God himself without ceasing to be God has come among us, not just in but as a particular man, at a particular time and place” ((Hebblethwaite, 1987:1; Cf. ).
5:5), these passages in no way indicate ontological subordination, particularly the case of Jesus submitting to His parents. In Ephesians 5:21 where believers are urged to submit to one another, it seems that ontological equality is what Paul has in mind here and not ontological subordination. The same image is portrayed in 1 Cor. 15:27-28, where everything is subject to the Son, depicting the subordination of creation to the Son. The text also says the Son subjects Himself to the Father, but this is not ontological subordination.
Simply professed, I believe Jesus is God. In the Gospel of Matthew 1:22-23, His Divine identity is revealed to his biological father Joseph as the fulfillment of the messianic prophecy spoken in the book of Isaiah 7:14. Traditionally, the divine qualifying attributes such as: his “sinlessness” or his “teachings” pointed to define his divinity. The two can points can easily be diminished by identifying Jesus as an “extraordinary individual”. His death alone, offers very little affirmation of his divine nature, due to claims of Jesus simply being a political victim or martyr.
The ecclesiology of John is strictly focused on Jesus as the new Israel. In the gospel of John his teaching on the churches is tied to the Old Testament. Another important key term in the gospel of John is pisteuo means “to believe”. Last thing: John’s realized eschatology tells us that John say’s we have eternal life now that we already crossed from death to life. This has nothing to do with believe of the second coming of Jesus
Collins ends his summary of total depravity by arguing that “for those such as Wesley who followed the Augustinian tradition, the effects of the fall are so devastating that response-ability along the way of salvation is not a possibility at all unless God first of all sovereignly restores humanity through prevenient grace to some measure of the relation previously enjoyed” (73). It is almost as if Collins cannot help but talk about prevenient grace as soon as he has convinced the reader of the truth of human depravity. This is a thoroughly Wesleyan approach, as Wesley was only interested in discussing original sin in order to convince his audience of their need for the salvation which comes through Christ. Collins beautifully distinguishes between Wesley and
Pelagius does twist the concepts to fit his idea of the relationship of humanity to God. The major point of difference between Pelagius and St. Augustine is the state of the souls. To Pelagius the soul is pure of sin when it is born; there is only “what God placed there”. To him saying babies were born with sin is monstrous. Men are born mortal and this is not the result of Adam’s sin.
As Christians, personal identity is not found in what one believes about himself or what others say about him. Our identity is found Christ alone, who has called us beautiful and His own. Through His redemptive power, all Christians are made pure and righteous. This does not mean that Christians are perfect human beings, but it does mean that Christians have the means to live better lives then before one received Christ as Savior. The Bible says that old things have passed away, and all things are made new through Christ Jesus and it goes on to say that we are a new creation.