Who are you?

Greetings

Does anyone have a good questionaire that helps us determine our position on the theological landscape? It is like comparative theology. What is the difference between a Catholic and a CoCer? (not much) What is the difference between a Methodist and an Episcopal? What is the difference between a Southern baptist and a Bible Baptist? etc. etc. etc.

We should have questions like:
__What is your view on justification?
__What is your view on sanctification?
__What is your view on eschatology?
__What is your view on spiritual gifts?
__What is your view on ecclesiology?
__What is your view on the Lord's Supper?

What are some other good question upon which we need to ruminate?

Lloyd

 

Hey Timothy27

Great question!

The Lexical Evidences will be given first. Then a summary.

I. Justification. The Greek verbs for "justification" relate to dikaioo.

As an active voice, the present tense is the only construct that can support conditional process justification. However, the present tense denounces conditional justification in the Rich Young Ruler's foolish trust in works (Luke 10:29); marks conditional justification as a lie (Luke 16:15); and denies conditions of obedience for justification (Gal 2:16, 5:4). God alone is active in imputing justification to the believing sinner at the singular EVENT of faith (Rom 4:5; Gal 2:17; 3:8). The aorist tense links historic justification with historic (for God; future for us) glorification (Rom 8:30). The future tense shows God will justify only by faith (Rom 3:30) in Christ (Gal 2:17).

As a passive voice, no tense supports conditional justification. Believers passively receive God's imputed justification by faith without the deeds of law (Rom 3:28) and apart from the law (Gal 3:11). Believers are vindicated before others by works (James 2:24). Historic justification is in parallel with historic sanctification (I Cor 6:11). Abraham was vindicated before others by his works (James 2:21). Significantly, the perfect tense demolishes conditional justification because it shows the permanence of a historic past event. The publican (Luke 18:14) went and remained totally justified. The believer who dies in Christ is and permanently remains freed from sin (Rom 6:7).


II. Sanctification. The Greek verbs for "sanctification" relate to hagiazoo.

As an active voice, the present tense shows God alone sets aside believers (Heb 2:11a). The blood of bulls purifies the offeror (Heb 9:13). As an aorist tense, disciples are purified through God's truth (John 17:17). God wants to purify His church by the Word (Eph 5:26). God wholly sanctifies believers (I Thess 5:23). Believers are commanded to set aside God in their hearts (I Pet 3:15).

As a passive voice, the present tense shows those who God has set aside are one (Heb 2:11b). Jesus has "perfected for ever" those who are being purified (Heb 10:14). The aorist tense shows God's name is to be hallowed (Lord's prayer). Believers are set aside in Jesus' name in parallel with event justification (I Cor 6:11). The perfect tense shows disciples are set aside (John 17:19b, Acts 20:32) to God by faith (Acts 26:18) through Jesus' once for all time offering (Heb 10:10). The Church is set aside in Jesus (I Cor 1:2). Believers are set aside by God, preserved and called (Jude 1). Those who purge themselves are consecrated vessels (II Tim 2:21).

Sanctification has three definitions. First, event sanctification is God's activity alone as He sets aside believers unto Himself (adoption). Second, sanctification is the consecration of a vessel unto holy service. Third, sanctification is the process of purification. Context determines which definition is required.


III. Summary. These lexical evidences teach:
__1. Justification is an EVENT.
__2. Human activity beyond the look of faith is denied for justification.
__3. Only God is active in justification.
__4. Only God sets aside believers unto Himself in EVENT adoption.
__5. Believers are only active in the PROCESS of purification.
__6. Justification is parallel with (yet distinct from) sanctification.

Beyond the LOOK of instrumental gnomic faith (John 3:16), there is no condition for human activity in justification.


Q1: How does Justification fit with God's purpose for us?
A1: A significant part of God's purpose is given in 1 John 1:3-5 as the joy of eternal fellowship with God and others. Justification does not explain God's purpose for us. Justification is the rite of passage into eternal life effected for us by instrumental faith in Jesus. This look of faith activates God's forgiveness and imputed righteousness and enables the stated purpose.

Q2: What is the evidence of sanctification?
A2: Good works are an unreliable evidence. In reality, sanctification is a goal - not a requirement.

Consider well those biblical lexical evidences.
Lloyd