2012-2-28 14:29
ANTHROPOLOGY
THEORIGIN OF MAN
Godcreated man in his creation (Gen. 1:26-27). He made man from the dustof the
groundand breathed the breath of life into him (Gen. 2:7), and made a womanas his help from a
ribof him (Gen 2:18, 21). Adam is the ancestor of all human beings (Gen.3:20; Acts 17:26; 1
Cor.15:22). It was the immediate creation instead of evolution ofprehuman creatures. The question of the revenge to Cain (Gen. 4:15)and the wife of Cain (Gen. 4:17) raises
thedoubt of the ancestorship of Adam. However, the Bible does not markCain as the firstborn (Gen. 4:1), and also ignores Cain and Abel inthe genealogy of Adam (Gen. 5:3).
II THEANTIQUITY OF MAN
Onthe basis of the Genesis the length of human existence on the earthwas rather limited.
Accordingto the genealogical passages in Genesis, the creation of man wouldhappen 4243-5328
B.C.The genealogies of Genesis, however, were not written in a strictfather-son relationship (cf.
Gen.10:21-25).
III.THE NATURE AND CONSTITUTION OF MAN
TheNature of Man as Created
Manwas created with body and spirit (Gen. 1:26-27; 2:7). He needed Godto remain alive (Gen. 2:7; 3:22; 6:3), and he was limited regardingknowledge and life (Gen. 2:17; 3:22). Man was created good and pure(Gen. 1:28, 2:25). Man had a close relationship with God because manwas made in the image of God to have intelligence, emotion and will(Gen. 1:26-27), and received the commision and command from God (Gen.1:28-30; 2:15-17).
ThePre-fall Image of God in Man
Manwas made by God in his image (Gen. 1:26-27) and so man had someattributes of God to represent him to rule on earth (Gen. 1:26, 28).The whole man was the corporal image of incorporeal God and so manhad form, had intimacy with God, and represented to rule on earth.The image of God was built into the nature of man so that a man mightknow and love God, and have fellowship with other men.
ThePost-fall Image of God in Man
Manstill had the image of God after the fall (Gen. 5:2; 1 Cor. 11:7) andso God prohibited blood-shedding or cursing of man (Gen. 6:9; James3:9). The image of God in man, however, was distorted. His moralpurity has been lost and his sinful character certainly does notreflect
God'sholiness until "the corrupted man" is put off and put on"the new man" in Christ (Eph. 4:22-24; Col. 3:9-10).
TheNumber of Essential Parts to Man(Dichotomy, Trichotomy, Holistic)
Trichotomismviews human being composed by three elements: body, soul, and spirit(1 Thess. 5:23; Heb. 4:12). The physical body is the material aspectof man, the psychological soul is the immaterial aspect and thereligious spirit kings the two into relationship. However, the termspirit and soul often seem to be used interchangeably (Luke 1:46).Death, for example, is described as giving up the soul (Gen. 35:18; 1Kings 17:21) and as giving up the spirit (Ps. 31:5).
Monism(or holistic) is that man is unitary being. The terms body and soulare interchangeable, and there is no distinction between body andspirit. Nevertheless, the Bible teaches the distinction of body andspirit (Gen. 2:7; 1 Cor. 2:11; 5:3), body and soul (Matt. 10:28; 3John 2)
Dichotomismviews human being composed of the material body, and the immaterialsoul or spirit. They exist dispensable (Matt. 10:23). if there werethree entities (1 Thess. 5:23), there were also four entities (Luke10:27).
ThePost-Resurrection Nature of Man
Theresurrection of a man is not a physical resurrection of the originalbody, but new and immortal body (1 Cor. 15:42-44, 52-54; 2 Cor.5:1-4). The new body is similar to that of Jesus Christ (Phil.3:20-21), and is bodily in nature (Luke 24:38-39; John 20:27).
IV. THEORIGINAL OF THE SOUL OF MAN
Creationism
Creationismis that the human soul of an individual is created by God immediatelyat physical conception or birth (Heb. 12:9). Man cannot live withoutthe spirit of God (Gen. 2:7; 6:3) in stead of the spirit of man.
Traducianism
Traducianismis that the material body and immaterial soul of an individual aregenerated by the parents. For example, Levi was with Abraham whenAbraham paid tithes to Melchizedek (Heb. 7:9-10). However, "inthe loins" (Heb. 7:10, KJV) does not imply body or/and soulclearly, nor "as I MAY say" (Heb. 7:9, KJV) affirms diefollowing statement in Hebrews 7:9-10. In contrary, the author triedto make a comparison between the priesthood of Levites and thepriesthood of Christ in the context of Hebrew 7:9-10.
<a name="chap-08"> CHAPTERVIII
[Back to the index]HAMARTIOLOGY
I.THE ORIGIN OF EVIL
Godcannot be regarded as its author (James 1:13) because God claimed hiscreation is good (Gen. 1:10, 18, 21, 25, 31). However, evil laterbecame existent between the consummation of the creation of the fallof man. Thus, the serpent is depicted as a crafty one to tempt Eve(Gen. 3:1). Evil was originated in the angelic world (2 Pet. 2:4),later evil was introduced to man through temptation of the serpent(Gen. 3) and evil carried permanent pollution.
II. GENERALDEFINITIONS
Sin.
Sinis any failure to conform to the moral law or will of God in act(Rom. 3:23; James 2:11; 1 John 3:4) or attitude (Matt. 5:28; Eph.2:1-3). The meaning of sin is to miss the target, not to hit thestandard of God, or to fail short of it (Rom 3:23).
OriginalSin.
Theterm "original sin" includes both the judicial guilt andthe actual corruption of humanity of which both result from Adams sin(Gen. 9:21; Rom. 5:12; Eph. 2:3).
Guilt.
Guiltis a juristic status of being liable and deserving punishment ofpersonal violation of the law. Man is guilty before God because ofcommitted sin (Rom. 3:19-20).
III. THERELATIONSHIP OF ADAM'S SIN TO THE HUMAN RACE
ImportantTerms
Federalheadship. Adam was federal representative of all mankindbefore God. He sinned and was cursed in place of all mankind (Gen.3). Hence, his sin and penalty incur upon all mankind (Rom. 5:12,15-16, 19; 1 Cor. 15:21).
Seminalheadship. We were present in seminal (germinal or seed) formin Adam when
Adamwas sinning, and so we have the same cupability of Adam (Rom. 5:12; 1Cor. 15:22)
becausethe entire human race involved in Adam's sin. It is also callednatural (or realistic)
headship.This approach is related to the traducianist view.
Immediateversus mediate imputation. The term "imputation"means "to attribute, reckon, or charge to one's account" inLatin. Immediate imputation is that all men actually and directlyparticipate the sin of Adam, and so Adam's sin is directly imputed toeach individual (Rom. 5: 11, 17). It is a federal view.
Mediateimputation is that Adam's sin is not imputed directly, but indirectlythrough a mediatorial role: a inherent depraved nature (Rom. 5:12,14, 17). Men are led to sin by native depravity, and participate thesame sin Adam had (Rom. 5:17). A person participates Adam's sin bymeans of his own sin rather than Adam's.
Judicialversus real imputation. Judicial imputation is that oneis reckoned what is not really his, and it legally becomes his (Rom.5:12, 15-16). For example, Christ is charged with our unrighteousness(Isa. 53:5-6; 2 Cor. 5:21), but the believer is charged with Christ'srighteousness (Rom. 5:19; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9).
Realimputation is that the sin of Adam is imputed to all mankind (Rom.5:16-19) because they did participate when Adam sinned. It is aseminal view.
Transmissionof guilt versus transmission of pollution.The transmission of guilt is that the
guilt,or culpability, of Adam is transmitted to all mankind (Psalm. 51:5;Rom 5:18; 1 Cor. 15:22). The transmission of pollution is that thesin of Adam polluted his nature. He began to have
sinnature and tend to sin. This pollution, or sin nature, of Adam istransmitted to all mankind, his descendants (Rom. 5:12, 17, 19).
TheSignificance of Creationism versus Traducianism
Creationismis that God creates a new soul of sinful nature for an individual atbirth or
conceptionno matter if Adam had sinned (cf. Ps. 127:3). Though God does notinvolve sin activities of men, the sinful nature leads men to sin.Therefore, the sin of an individual is not related to Adam's.
Traducianismis that the human soul is originated from parents, and so the sin ofparents is transmitted at the time of conception or birth (Rom.5:12-14). It is a seminal view.
ASummary of the Correct View ofthe Relationship
Thefederal view is preferred. The sin of Adam introduced sin into theworld to rule it, and then all men may sin (Rom. 5:12) but do not sinwith Adam while he was sinning (Rom. 5:14). God imputed condemnationor righteousness of one man to all men regarding nothing of theirnature or behavior (Rom. 5:18) but their heritage relationship toAdam and Jesus Christ Naturally men are physical descendants of Adamand are born into Adam, but by grace of God the believers arespiritual descendants of Abraham and God (Gal. 3:26-29) and arechosen by God (Eph. 1:4-5) and born by the Holy Spirit into Christ (1Cor. 12:13).
IV. THENATURE AND CONDITION OF FALLEN MAN
(INCLUDING DEPRAVITY)
Afterthe fall, man was dead in his sin (Eph. 2:1, 5). He is totallydepraved without any hope to save himself out of this condition (Rom.3:10-18).
Thedeath was presented in three forms: (1) spiritual death, which isseparation of soul and spirit from God, fell upon them the momentthey sinned; (2) physical death began at once its unavoidable processof disintegration and eventual separation of soul and spirit from thebody; and (3) they became subject to the second death which is thelake of fire -- the eternal separation of soul and spirit from God.Therefore, only the grace of God can reverse his condition of sin(Rom. 3:23-24)
CHAPTERIX
[Back to the index]SOTERIOLOGY
I.THE NEED FOR SALVATION
Allhuman are sinner (Rom. 3:23; 1:18-32). They are sinful (Gen 8:21;1Kings 8:46; EccI. 7:20; Is. 53:6; Gal. 3:22; Rom. 5:12; Rom. 3:9-23;Eph 2:3) and corrupted (Rom. 1:21; 2 Cor. 3:14-15; Gal. 5:24; 2 Tim.2:25-26; 3:2-4). The penalty of sin is death, the separation from God(Rom. 6:23). Sin aliens man from God, and puts man into sinfulnessand helpless. Man is totally depraved (John 6:44) and so man cannotdo anything to gain favor with God, and even fails to obey the law(Rom. 3:19-20, 23). Therefore, man needs the salvation of God to besaved by God, and there is no other way.
II. THEBASIS FOR SALVATION
Salvationis provided by love of God (John 3:16). It is the grace and gift ofGod rather than any good work of man (Eph. 2:10; Rom. 3:24-26). It ismade by the atoning death of sinless Jesus to pay for the sin penaltyof man and set man from sin. It is completed by professing the savingfaith in the work of Jesus.
III. THENATURE OF SALVATION
Reconciliation
Reconciliationis a restoration of a peaceful relationship of God to man. God viewssinners with hostility, and sinners are the objects of his wrath(Rom. 5:9-10). The death of Jesus removed God's wrath, and replacepeace between God and man (Rom. 5:10; 2 Cor. 5:14-21; Eph. 2:11-22;Col. 1:20-22). However, it applies to believers alone (Rom. 5:1, 10).
Justification
Justificationis a legal and forensic declaration. It is made by God to declarerighteous a believer in Jesus who is righteous but dies for sin ofman (Rom. 8:33-34). Righteousness of Jesus is imputed to everybeliever (Rom. 5:18-19). A person appropriates justification throughfaith only (Rom. 3:24, 27).
Justificationnullifies the sin guilt of a believer, and removes the sin penalty ofthe person. ft claims a result of personal conversion to Christ: abeliever has a new status in Christ that the one is righteous inChrist. It does not claim that the deeds of a believer in the past orfuture are righteous though the one may live a holy life most of timesince conversion.
Permanenceof Salvation
Permanenceof salvation is eternal security of a believer. He who is once savedis always
savedand never loses his salvation. Those chosen by God shall never perish(John 5:24;
10:27-30).Salvation is the work of God by his grace (Eph. 1:4-5; 2:8-9; 4:30
hil. l:6; cf. Rom.
8:30-39).Believers have the seal of the Holy Spirit until the future time ofredemption (Eph.
1:13-14).Eternal life is a present possession (1 John 5:13).
Thebeliever of incorrect lifestyle may be disciplined (1 Cor. 5:5;11:30; Heb. 12), but never causes God unfaithful (2 Tim. 2:11-13).The term eternal in eternal life which the believers have (John 5:24;1 John 5:13) would not stand for eternal itself if a believer couldlose his salvation, this is, lose eternal life even though he didlive a so-called eternal life before.
IV. THEAPPLICATION OF SALVATION
Thereare two aspects of salvation: subjective and objective. Thesubjective is a change within the person (such as grace, calling,conversion and regeneration), and the objective is a change of therelationship the person to God (such as union with Christ,justification, imputation and adoption).
Grace
Graceof God depicts that God provides to sinners the salvation which theydoes not deserve (Rom. 6:23; Eph. 2:8-9; Tit. 3:4-7). Man needs agood relationship to God, but they cannot make it. God likes to savesinners because he wants to save and he loves man (John 3:16). Graceis the beginning of the salvation of an individual (cf. Gen. 6:8-9).
Thereare tow views of grace: common grace and prevenient grace. Commongrace is the universal call or invitation to all men of all times tobe saved (Rom. 1:5). Prevenient grace is the effectual call to makemen to respond with free will to the gospel. when they confront it.
TheGeneral Call of God
Thegeneral or universal call of God is that God takes the initiative toinvite all people to salvation (1s. 45:22; Matt 11:28; Luke 14:16-24;John 7:37; 12:32 Tit. 2:11). Man is sinful and spiritually dead, andno one is able to seek God. Hence, God takes the initiative to callman to him. However, this invitation is not the selection of peopleto be saved (Matt. 22:14; Acts 17:30).
TheEffectual Call of God
Theeffectual or special call of God is the effective call that Godenables a chosen person to respond his calling (Matt. 22:14; Acts16:14; Rom. 8:30; Eph. 1:4-6; 4:1-6; cf. Rom. 9:19-24). Because ofsinful condition, man is unable to respond to the general call ofGod. God should cause the change in the heart of the person throughthe Holy Spirit so that the one may be willing to accept theinvitation (Luke 14:23; Rom. 8:30; 1 Cor. 1:9; 21:6-16; Rom. 10:17).
Thereis no biblical proof of the order among decrees of creation, theFall, election and salvation. Election, foreknowledge andpredestination of God are aspects of the same thing (1 Pet.
1:2;Eph. 1:4-5). This call does not force a person against his will, oris rejected, but it will direct a person to repent and believe.
Conversion
Conversionof a believer is a human volitional response to God's call. Sinceknowing personal sins and hopeless condition, the person decides toturns back to God by saving faith of Jesus and live a new life (Acts16:31, 20:21; John 3:14-18). It is the beginning of salvation. Itinvolves two personal actions: repentance and faith (Matt. 3:2; Acts17:30). It causes at the same time as justification, regeneration,adoption, union with Christ and other Christians, and all of parts ofsalvation plan.
Repentance
Repentanceof a believer is the action of decision to turn away from sin andobey God's word (Acts 20:12; 2 Cor. 7:9-10). The converted person isthe one who knows and confesses personal sin, and decides to abandonSm.
Faith
Faithof a believer is the action of believing the truth of God'ssalvation. The person of faith will turn to God to seek and trust hissalvation. It includes intellectual assent and personal trust(commitment) (John 1:12). After convinced of personal sin and knowingthe truth of salvation (John 16:8, 13), a believer both agrees and isdevoted to it. It is based on evidence and reason (John 20:25-29). Byfaith a believer is justified (Rom. 3:28; 5:1) and adopted (Gal.2:14-16; John 1:12) by God. Faith is not a work to earn thesalvation, but a way to receive the gift of salvation.
Regenerationand the New Birth
Regenerationof a believer is God's action of giving a new spiritual life to abeliever (John 1:12; Tit. 3:5). It is a new birth for a new believer,and it starts a process of spiritual growth. Because total depravityof human nature causes spiritual death, it is necessary for abeliever to have a new birth for spiritual transformation.
TheBaptism of the Holy Spirit
Everybeliever is baptized by the Holy Spirit into the body of Jesus Christwhen he is converted (1 Cor. 12:13).
Adoption
Abeliever is adopted into the family of God (John 1:12; Rom. 8:14-16;Eph. 1:5; 2:3). The adoption restores a position of favor with God(Gal. 4:4-5, 28), and has full privileges of a son (Rom. 8:16-17).The one of sonship has the testimony and guidance of the Holy Spirit,and is liberated from the bondage of sin.
V. SANCTIFICATION
TheRelationship of Justification and Sanctification
Sanctificationis a continuing process toward moral holiness in work of God (Phil.2:13). Justification of a believer is a legal righteousness status ofa person before God on basis of work of Jesus. Logicallyjustification precedes sanctification
PositionalSanctification
Positionalsatisfaction of a believer is the justification done in the past.Upon conversion the believer has been separated by God from sin toGod himself as his possession upon conversion (1 Pet. 2:9; Rom. 6:6).God removes the guilt of a believer and declares him or herrighteous.
ProgressiveSanctification and Personal Separation
Progressivesanctification is the incorporation of righteousness. This process ofdeliverance from the power of sin is experienced by a believer in thepresent state. R is a separation process of transformation fromworldly immorality to personal purity and holiness. It is the work ofGod (Eph. 5:26; Phil. 1:6; Tit 2:14; Heb. 13:20-21), but the believeris participating actively (Rom. 1.2:1-2; Phil. 2:12-13). The believerwill be more Christ-like and closer to God, but he never becomessinless.
UltimateSanctification
Ultimatesanctification of a believer is his future glorification. Godpromises to make all believers free from any effect of sin andwithout blemish (Eph. 5:26-27). He will deliver believers from thepresence of sin, and make them righteous.
VI. ASSURANCEOF SALVATION
Assuranceof salvation is the knowledge that a believer has eternal lifepermanently (John
5:24;10:28; 1 John 5:13). It is God's promise that a person will be savedthrough what he has
done(1 John 5:1, 10-13), and the Holy Spirit testifies to the heart of abeliever (Rom. 8:16; 1
John3:24). Secondarily, God puts a believer in progressive sanctification(1 John 2:5; 2 Cor.
13:5).
2010-3-13 03:51
ANTHROPOLOGY
THEORIGIN OF MAN
Godcreated man in his creation (Gen. 1:26-27). He made man from the dustof the
groundand breathed the breath of life into him (Gen. 2:7), and made a womanas his help from a
ribof him (Gen 2:18, 21). Adam is the ancestor of all human beings (Gen.3:20; Acts 17:26; 1
Cor.15:22). It was the immediate creation instead of evolution ofprehuman creatures. The question of the revenge to Cain (Gen. 4:15)and the wife of Cain (Gen. 4:17) raises
thedoubt of the ancestorship of Adam. However, the Bible does not markCain as the firstborn (Gen. 4:1), and also ignores Cain and Abel inthe genealogy of Adam (Gen. 5:3).
II THEANTIQUITY OF MAN
Onthe basis of the Genesis the length of human existence on the earthwas rather limited.
Accordingto the genealogical passages in Genesis, the creation of man wouldhappen 4243-5328
B.C.The genealogies of Genesis, however, were not written in a strictfather-son relationship (cf.
Gen.10:21-25).
III.THE NATURE AND CONSTITUTION OF MAN
TheNature of Man as Created
Manwas created with body and spirit (Gen. 1:26-27; 2:7). He needed Godto remain alive (Gen. 2:7; 3:22; 6:3), and he was limited regardingknowledge and life (Gen. 2:17; 3:22). Man was created good and pure(Gen. 1:28, 2:25). Man had a close relationship with God because manwas made in the image of God to have intelligence, emotion and will(Gen. 1:26-27), and received the commision and command from God (Gen.1:28-30; 2:15-17).
ThePre-fall Image of God in Man
Manwas made by God in his image (Gen. 1:26-27) and so man had someattributes of God to represent him to rule on earth (Gen. 1:26, 28).The whole man was the corporal image of incorporeal God and so manhad form, had intimacy with God, and represented to rule on earth.The image of God was built into the nature of man so that a man mightknow and love God, and have fellowship with other men.
ThePost-fall Image of God in Man
Manstill had the image of God after the fall (Gen. 5:2; 1 Cor. 11:7) andso God prohibited blood-shedding or cursing of man (Gen. 6:9; James3:9). The image of God in man, however, was distorted. His moralpurity has been lost and his sinful character certainly does notreflect
God'sholiness until "the corrupted man" is put off and put on"the new man" in Christ (Eph. 4:22-24; Col. 3:9-10).
TheNumber of Essential Parts to Man(Dichotomy, Trichotomy, Holistic)
Trichotomismviews human being composed by three elements: body, soul, and spirit(1 Thess. 5:23; Heb. 4:12). The physical body is the material aspectof man, the psychological soul is the immaterial aspect and thereligious spirit kings the two into relationship. However, the termspirit and soul often seem to be used interchangeably (Luke 1:46).Death, for example, is described as giving up the soul (Gen. 35:18; 1Kings 17:21) and as giving up the spirit (Ps. 31:5).
Monism(or holistic) is that man is unitary being. The terms body and soulare interchangeable, and there is no distinction between body andspirit. Nevertheless, the Bible teaches the distinction of body andspirit (Gen. 2:7; 1 Cor. 2:11; 5:3), body and soul (Matt. 10:28; 3John 2)
Dichotomismviews human being composed of the material body, and the immaterialsoul or spirit. They exist dispensable (Matt. 10:23). if there werethree entities (1 Thess. 5:23), there were also four entities (Luke10:27).
ThePost-Resurrection Nature of Man
Theresurrection of a man is not a physical resurrection of the originalbody, but new and immortal body (1 Cor. 15:42-44, 52-54; 2 Cor.5:1-4). The new body is similar to that of Jesus Christ (Phil.3:20-21), and is bodily in nature (Luke 24:38-39; John 20:27).
IV. THEORIGINAL OF THE SOUL OF MAN
Creationism
Creationismis that the human soul of an individual is created by God immediatelyat physical conception or birth (Heb. 12:9). Man cannot live withoutthe spirit of God (Gen. 2:7; 6:3) in stead of the spirit of man.
Traducianism
Traducianismis that the material body and immaterial soul of an individual aregenerated by the parents. For example, Levi was with Abraham whenAbraham paid tithes to Melchizedek (Heb. 7:9-10). However, "inthe loins" (Heb. 7:10, KJV) does not imply body or/and soulclearly, nor "as I MAY say" (Heb. 7:9, KJV) affirms diefollowing statement in Hebrews 7:9-10. In contrary, the author triedto make a comparison between the priesthood of Levites and thepriesthood of Christ in the context of Hebrew 7:9-10.
<a name="chap-08"> CHAPTERVIII
[Back to the index]HAMARTIOLOGY
I.THE ORIGIN OF EVIL
Godcannot be regarded as its author (James 1:13) because God claimed hiscreation is good (Gen. 1:10, 18, 21, 25, 31). However, evil laterbecame existent between the consummation of the creation of the fallof man. Thus, the serpent is depicted as a crafty one to tempt Eve(Gen. 3:1). Evil was originated in the angelic world (2 Pet. 2:4),later evil was introduced to man through temptation of the serpent(Gen. 3) and evil carried permanent pollution.
II. GENERALDEFINITIONS
Sin.
Sinis any failure to conform to the moral law or will of God in act(Rom. 3:23; James 2:11; 1 John 3:4) or attitude (Matt. 5:28; Eph.2:1-3). The meaning of sin is to miss the target, not to hit thestandard of God, or to fail short of it (Rom 3:23).
OriginalSin.
Theterm "original sin" includes both the judicial guilt andthe actual corruption of humanity of which both result from Adams sin(Gen. 9:21; Rom. 5:12; Eph. 2:3).
Guilt.
Guiltis a juristic status of being liable and deserving punishment ofpersonal violation of the law. Man is guilty before God because ofcommitted sin (Rom. 3:19-20).
III. THERELATIONSHIP OF ADAM'S SIN TO THE HUMAN RACE
ImportantTerms
Federalheadship. Adam was federal representative of all mankindbefore God. He sinned and was cursed in place of all mankind (Gen.3). Hence, his sin and penalty incur upon all mankind (Rom. 5:12,15-16, 19; 1 Cor. 15:21).
Seminalheadship. We were present in seminal (germinal or seed) formin Adam when
Adamwas sinning, and so we have the same cupability of Adam (Rom. 5:12; 1Cor. 15:22)
becausethe entire human race involved in Adam's sin. It is also callednatural (or realistic)
headship.This approach is related to the traducianist view.
Immediateversus mediate imputation. The term "imputation"means "to attribute, reckon, or charge to one's account" inLatin. Immediate imputation is that all men actually and directlyparticipate the sin of Adam, and so Adam's sin is directly imputed toeach individual (Rom. 5: 11, 17). It is a federal view.
Mediateimputation is that Adam's sin is not imputed directly, but indirectlythrough a mediatorial role: a inherent depraved nature (Rom. 5:12,14, 17). Men are led to sin by native depravity, and participate thesame sin Adam had (Rom. 5:17). A person participates Adam's sin bymeans of his own sin rather than Adam's.
Judicialversus real imputation. Judicial imputation is that oneis reckoned what is not really his, and it legally becomes his (Rom.5:12, 15-16). For example, Christ is charged with our unrighteousness(Isa. 53:5-6; 2 Cor. 5:21), but the believer is charged with Christ'srighteousness (Rom. 5:19; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9).
Realimputation is that the sin of Adam is imputed to all mankind (Rom.5:16-19) because they did participate when Adam sinned. It is aseminal view.
Transmissionof guilt versus transmission of pollution.The transmission of guilt is that the
guilt,or culpability, of Adam is transmitted to all mankind (Psalm. 51:5;Rom 5:18; 1 Cor. 15:22). The transmission of pollution is that thesin of Adam polluted his nature. He began to have
sinnature and tend to sin. This pollution, or sin nature, of Adam istransmitted to all mankind, his descendants (Rom. 5:12, 17, 19).
TheSignificance of Creationism versus Traducianism
Creationismis that God creates a new soul of sinful nature for an individual atbirth or
conceptionno matter if Adam had sinned (cf. Ps. 127:3). Though God does notinvolve sin activities of men, the sinful nature leads men to sin.Therefore, the sin of an individual is not related to Adam's.
Traducianismis that the human soul is originated from parents, and so the sin ofparents is transmitted at the time of conception or birth (Rom.5:12-14). It is a seminal view.
ASummary of the Correct View ofthe Relationship
Thefederal view is preferred. The sin of Adam introduced sin into theworld to rule it, and then all men may sin (Rom. 5:12) but do not sinwith Adam while he was sinning (Rom. 5:14). God imputed condemnationor righteousness of one man to all men regarding nothing of theirnature or behavior (Rom. 5:18) but their heritage relationship toAdam and Jesus Christ Naturally men are physical descendants of Adamand are born into Adam, but by grace of God the believers arespiritual descendants of Abraham and God (Gal. 3:26-29) and arechosen by God (Eph. 1:4-5) and born by the Holy Spirit into Christ (1Cor. 12:13).
IV. THENATURE AND CONDITION OF FALLEN MAN
(INCLUDING DEPRAVITY)
Afterthe fall, man was dead in his sin (Eph. 2:1, 5). He is totallydepraved without any hope to save himself out of this condition (Rom.3:10-18).
Thedeath was presented in three forms: (1) spiritual death, which isseparation of soul and spirit from God, fell upon them the momentthey sinned; (2) physical death began at once its unavoidable processof disintegration and eventual separation of soul and spirit from thebody; and (3) they became subject to the second death which is thelake of fire -- the eternal separation of soul and spirit from God.Therefore, only the grace of God can reverse his condition of sin(Rom. 3:23-24)
CHAPTERIX
[Back to the index]SOTERIOLOGY
I.THE NEED FOR SALVATION
Allhuman are sinner (Rom. 3:23; 1:18-32). They are sinful (Gen 8:21;1Kings 8:46; EccI. 7:20; Is. 53:6; Gal. 3:22; Rom. 5:12; Rom. 3:9-23;Eph 2:3) and corrupted (Rom. 1:21; 2 Cor. 3:14-15; Gal. 5:24; 2 Tim.2:25-26; 3:2-4). The penalty of sin is death, the separation from God(Rom. 6:23). Sin aliens man from God, and puts man into sinfulnessand helpless. Man is totally depraved (John 6:44) and so man cannotdo anything to gain favor with God, and even fails to obey the law(Rom. 3:19-20, 23). Therefore, man needs the salvation of God to besaved by God, and there is no other way.
II. THEBASIS FOR SALVATION
Salvationis provided by love of God (John 3:16). It is the grace and gift ofGod rather than any good work of man (Eph. 2:10; Rom. 3:24-26). It ismade by the atoning death of sinless Jesus to pay for the sin penaltyof man and set man from sin. It is completed by professing the savingfaith in the work of Jesus.
III. THENATURE OF SALVATION
Reconciliation
Reconciliationis a restoration of a peaceful relationship of God to man. God viewssinners with hostility, and sinners are the objects of his wrath(Rom. 5:9-10). The death of Jesus removed God's wrath, and replacepeace between God and man (Rom. 5:10; 2 Cor. 5:14-21; Eph. 2:11-22;Col. 1:20-22). However, it applies to believers alone (Rom. 5:1, 10).
Justification
Justificationis a legal and forensic declaration. It is made by God to declarerighteous a believer in Jesus who is righteous but dies for sin ofman (Rom. 8:33-34). Righteousness of Jesus is imputed to everybeliever (Rom. 5:18-19). A person appropriates justification throughfaith only (Rom. 3:24, 27).
Justificationnullifies the sin guilt of a believer, and removes the sin penalty ofthe person. ft claims a result of personal conversion to Christ: abeliever has a new status in Christ that the one is righteous inChrist. It does not claim that the deeds of a believer in the past orfuture are righteous though the one may live a holy life most of timesince conversion.
Permanenceof Salvation
Permanenceof salvation is eternal security of a believer. He who is once savedis always
savedand never loses his salvation. Those chosen by God shall never perish(John 5:24;
10:27-30).Salvation is the work of God by his grace (Eph. 1:4-5; 2:8-9; 4:30
hil. l:6; cf. Rom.8:30-39).Believers have the seal of the Holy Spirit until the future time ofredemption (Eph.
1:13-14).Eternal life is a present possession (1 John 5:13).
Thebeliever of incorrect lifestyle may be disciplined (1 Cor. 5:5;11:30; Heb. 12), but never causes God unfaithful (2 Tim. 2:11-13).The term eternal in eternal life which the believers have (John 5:24;1 John 5:13) would not stand for eternal itself if a believer couldlose his salvation, this is, lose eternal life even though he didlive a so-called eternal life before.
IV. THEAPPLICATION OF SALVATION
Thereare two aspects of salvation: subjective and objective. Thesubjective is a change within the person (such as grace, calling,conversion and regeneration), and the objective is a change of therelationship the person to God (such as union with Christ,justification, imputation and adoption).
Grace
Graceof God depicts that God provides to sinners the salvation which theydoes not deserve (Rom. 6:23; Eph. 2:8-9; Tit. 3:4-7). Man needs agood relationship to God, but they cannot make it. God likes to savesinners because he wants to save and he loves man (John 3:16). Graceis the beginning of the salvation of an individual (cf. Gen. 6:8-9).
Thereare tow views of grace: common grace and prevenient grace. Commongrace is the universal call or invitation to all men of all times tobe saved (Rom. 1:5). Prevenient grace is the effectual call to makemen to respond with free will to the gospel. when they confront it.
TheGeneral Call of God
Thegeneral or universal call of God is that God takes the initiative toinvite all people to salvation (1s. 45:22; Matt 11:28; Luke 14:16-24;John 7:37; 12:32 Tit. 2:11). Man is sinful and spiritually dead, andno one is able to seek God. Hence, God takes the initiative to callman to him. However, this invitation is not the selection of peopleto be saved (Matt. 22:14; Acts 17:30).
TheEffectual Call of God
Theeffectual or special call of God is the effective call that Godenables a chosen person to respond his calling (Matt. 22:14; Acts16:14; Rom. 8:30; Eph. 1:4-6; 4:1-6; cf. Rom. 9:19-24). Because ofsinful condition, man is unable to respond to the general call ofGod. God should cause the change in the heart of the person throughthe Holy Spirit so that the one may be willing to accept theinvitation (Luke 14:23; Rom. 8:30; 1 Cor. 1:9; 21:6-16; Rom. 10:17).
Thereis no biblical proof of the order among decrees of creation, theFall, election and salvation. Election, foreknowledge andpredestination of God are aspects of the same thing (1 Pet.
1:2;Eph. 1:4-5). This call does not force a person against his will, oris rejected, but it will direct a person to repent and believe.
Conversion
Conversionof a believer is a human volitional response to God's call. Sinceknowing personal sins and hopeless condition, the person decides toturns back to God by saving faith of Jesus and live a new life (Acts16:31, 20:21; John 3:14-18). It is the beginning of salvation. Itinvolves two personal actions: repentance and faith (Matt. 3:2; Acts17:30). It causes at the same time as justification, regeneration,adoption, union with Christ and other Christians, and all of parts ofsalvation plan.
Repentance
Repentanceof a believer is the action of decision to turn away from sin andobey God's word (Acts 20:12; 2 Cor. 7:9-10). The converted person isthe one who knows and confesses personal sin, and decides to abandonSm.
Faith
Faithof a believer is the action of believing the truth of God'ssalvation. The person of faith will turn to God to seek and trust hissalvation. It includes intellectual assent and personal trust(commitment) (John 1:12). After convinced of personal sin and knowingthe truth of salvation (John 16:8, 13), a believer both agrees and isdevoted to it. It is based on evidence and reason (John 20:25-29). Byfaith a believer is justified (Rom. 3:28; 5:1) and adopted (Gal.2:14-16; John 1:12) by God. Faith is not a work to earn thesalvation, but a way to receive the gift of salvation.
Regenerationand the New Birth
Regenerationof a believer is God's action of giving a new spiritual life to abeliever (John 1:12; Tit. 3:5). It is a new birth for a new believer,and it starts a process of spiritual growth. Because total depravityof human nature causes spiritual death, it is necessary for abeliever to have a new birth for spiritual transformation.
TheBaptism of the Holy Spirit
Everybeliever is baptized by the Holy Spirit into the body of Jesus Christwhen he is converted (1 Cor. 12:13).
Adoption
Abeliever is adopted into the family of God (John 1:12; Rom. 8:14-16;Eph. 1:5; 2:3). The adoption restores a position of favor with God(Gal. 4:4-5, 28), and has full privileges of a son (Rom. 8:16-17).The one of sonship has the testimony and guidance of the Holy Spirit,and is liberated from the bondage of sin.
V. SANCTIFICATION
TheRelationship of Justification and Sanctification
Sanctificationis a continuing process toward moral holiness in work of God (Phil.2:13). Justification of a believer is a legal righteousness status ofa person before God on basis of work of Jesus. Logicallyjustification precedes sanctification
PositionalSanctification
Positionalsatisfaction of a believer is the justification done in the past.Upon conversion the believer has been separated by God from sin toGod himself as his possession upon conversion (1 Pet. 2:9; Rom. 6:6).God removes the guilt of a believer and declares him or herrighteous.
ProgressiveSanctification and Personal Separation
Progressivesanctification is the incorporation of righteousness. This process ofdeliverance from the power of sin is experienced by a believer in thepresent state. R is a separation process of transformation fromworldly immorality to personal purity and holiness. It is the work ofGod (Eph. 5:26; Phil. 1:6; Tit 2:14; Heb. 13:20-21), but the believeris participating actively (Rom. 1.2:1-2; Phil. 2:12-13). The believerwill be more Christ-like and closer to God, but he never becomessinless.
UltimateSanctification
Ultimatesanctification of a believer is his future glorification. Godpromises to make all believers free from any effect of sin andwithout blemish (Eph. 5:26-27). He will deliver believers from thepresence of sin, and make them righteous.
VI. ASSURANCEOF SALVATION
Assuranceof salvation is the knowledge that a believer has eternal lifepermanently (John
5:24;10:28; 1 John 5:13). It is God's promise that a person will be savedthrough what he has
done(1 John 5:1, 10-13), and the Holy Spirit testifies to the heart of abeliever (Rom. 8:16; 1
John3:24). Secondarily, God puts a believer in progressive sanctification(1 John 2:5; 2 Cor.
13:5).
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