Soteriology Student Notebook
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Wesleyan Beliefs
WESLEYAN BELIEFS Formal and Popular Expressions of the Core Beliefs of Wesleyan Communities Ted A. Campbell £201O An Imprint ofAbingdon Press ~J KINGSWOOD~Tç4~/1~, Tennessee BOOKS ~thodist CHAPTER 2 rted the ~tions to I ils, as he JOHN WESLEY’S CLAIMS since been ABOUT DISTINCTIVELY ns we if you METHODIST BELIEFS aptiSt rdinal ~,the of the -‘ there InnS of ~JNTRODUCTION - The previous chapter began to describe the core beliefs of listinctive ~Wes1eyan communities in the works of John Wesley by asking justifica ~:about his understanding of common Christian faith, examining in ~ted to the v-particular his understanding of common “essential” or “fundamen mess. The ~ tal” Christian beliefs affirmed in the Methodist movement. I turn in Wesleyan ~this chapter to consider John Wesley’s claims about distinctive y. The next I ~. beliefs of the Methodist movement. As noted above, we have to dis a Wesley’s :tinguish, in the context of the eighteenth century, between the S. Wesleyan movement, the movement led by John and Charles ;~:Wesley,1 and the broader Evangelical or “Methodist” movement that denoted the Evangelical revival including Calvinistic preachers and leaders as well as the Wesleys.2 The distinctive teachings of the - or Evangelical movement in the eighteenth century i:focused around the Christian’s pilgrimage from sin to salvation, the ~ pilgrimage described in the Reformed tradition as the ordo salutis, ~. the “order of salvation,” and which John Wesley preferred to call ~“the way of salvation” or “the way to heaven.”3 But as we shall see :in this chapter, there were some other critical nuances to distinctly ~Methodist and Wesleyan teachings that will also be considered here, namely, a distinctive emphasis on religious experience (“per ;ceptible inspiration”) as a grounds for claims about the religious ~e, and the teaching of entire sanctification as a very distinctive I::ma~ of the Wesleyan branch of the Evangelical movement. -
Soteriology 1 Soteriology
Soteriology 1 Soteriology OVERVIEW 2 Sin and Salvation 2 The Gospel 3 Three broad aspects 4 Justification 4 Sanctification 5 Glorification 6 ATONEMENT 6 General Results 6 Old Testament Background 6 Sacrifice of Jesus 7 Atonement Theories 9 Extent of the Atonement 10 Synthesis 11 FAITH AND GRACE 13 Types of Faith 13 Christian concept of Faith 14 Rev. J. Wesley Evans Soteriology 2 Grace 15 Nature of Grace 15 Types of Grace 15 Sufficient and Efficacious 15 General effects of Grace (acc. to Aquinas II.I.111.3) 16 THE SALVATION PROCESS 16 Overview Sin and Salvation General Principal: The nature of the problem determines the nature of the solution Problem (Sin related issues) Solution (Salvation) Broken relationship with God Reconciliation and Adoption Death of the Soul (Original Sin) Soul regenerated, allowing the will to seek God Humans under God’s judgment Promise of forgiveness and mercy Corruption of the world, broken Future New Creation relationship with the natural world Evil and unjust human systems Future inauguration of the Kingdom of God Temptation of Satan and fallen angels Future judgment on evil The list above of the sacraments is my own speculation, it seems to “fit” at this point. Rev. J. Wesley Evans Soteriology 3 The Gospel Mark 1:1 The beginning of the good news [ euvaggeli,ou ] of Jesus Christ, the Son of God. Luke 9:6 They departed and went through the villages, bringing the good news [euvaggelizo,menoi ] and curing diseases everywhere. Acts 5:42 And every day in the temple and at home they did not cease to teach and proclaim [ euvaggelizo,menoi ] Jesus as the Messiah. -
Comparative Soteriology and Logical Incompatibility
COMPARATIVE SOTERIOLOGY AND LOGICAL INCOMPATIBILITY by Shandon L. Guthrie INTRODUCTION There is a tremendous amount of material that could have been included in this work on comparative soteriology; Nonetheless, I will attempt to encompass a variety of religious belief systems. I have selected Judaism, Islam, Buddhism, and Christianity as world-wide representatives of different schools of thought. (1) When we think of religion, (2) we normally conjure up images of rules and regulations. In fact, most religions are primarily centered on some principle or guideline to follow in order to sustain or create some type of welfare for the individual. For this reason religion ultimately represents the desired path of each person who holds to some type of religious system. This brings us to the concept of soteriology . The term soteriology refers to the method or system of how one ought to operate in order to maximize personal and/or corporate salvation. Salvation itself actually carries a variety of definitions; However, the most basic way of defining it is in terms of "deliverance" or "welfare." (3) The question that immediately comes to mind is, "What exactly is one being 'delivered' or 'saved' from?" Indeed, every religion carries its own system and interpretation on such matters as these. Therefore, we shall examine and analyze each soteriological system according to the respective religion and determine if any or all religions can be simultaneously true. JUDAISM Judaism, like many religions, is a religion stemming from a long history of war and slavery. The most known aspects of Judaism are the dietary regulations, cultural practices, and political practices. -
Calvinism Vs Wesleyan Arminianism
The Comparison of Calvinism and Wesleyan Arminianism by Carl L. Possehl Membership Class Resource B.S., Upper Iowa University, 1968 M.C.M., Olivet Nazarene University, 1991 Pastor, Plantation Wesleyan Church 10/95 Edition When we start to investigate the difference between Calvinism and Wesleyan Arminianism, the question must be asked: "For Whom Did Christ Die?" Many Christians answer the question with these Scriptures: (Failing, 1978, pp.1-3) JOH 3:16 For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV) We believe that "whoever" means "any person, and ...that any person can believe, by the assisting Spirit of God." (Failing, 1978, pp.1-3) 1Timothy 2:3-4 This is good, and pleases God our Savior, (4) who wants all men to be saved and to come to a knowledge of the truth. (NIV) 2PE 3:9 The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. (NIV) REV 22:17 The Spirit and the bride say, "Come!" And let him who hears say, "Come!" Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life. (NIV) (Matthew 28:19-20 NIV) Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (20) and teaching them to obey everything I have commanded you. -
The Death and Resurrection of Christ in the Soteriology
THE DEATH AND RESURRECTION OF CHRIST IN THE SOTERIOLOGY OF ST. JOHN CHRYSOSTOM by George H. Wright, Jr., A.B. A Thesis submitted to the Faculty of the Graduate School, Marquette University in Partial Fulfillment of the Re quirements for the Degree of Master of Arts Milwaukee, Wisconsin July, 1966 PREFACE It i. quite evident that there ha. been a movement durinl the pa.t thirty years or .0 away hOll an empba.ia on the death of Chriat to a focus on the Re.urreetion, or at l.alt to an interpre- tatioo which .how. tb4t death and reaurnction are intell'&l1y one. Thia reDewed intereat in the ailDiflcan,ee of Chrht·. re.urrection ha. been the ocea.ion fora re-exaeinatlon of many, if not all, area. of theology, includinl the QY area of .otedology. Recent UM' have abo witn.... d a renewed inter•• t in Pattiatic studie.. Th. school of Antioch, In particular,. ha. belUD to be ••en in a more favorable 11Cht. Wlth rare exe.ptionl, the theololian. of thia .ehool hav., until r.cently, b.en totally for- lot ten or 41 __ i •••d a. heretie.. Th. critlci.. that was leveled malnly .t the extreme po.ition. tekeD by individual. luch a. Ne.toriu. haft overahadowed the coapletely ol'th04ox beUd. of many Antiochene theololian•• CBJ:e of the 1'8"00. for _kiDI thh .tudy .... to dileover what place the AntiocheD" live to Chri.t'. death and re.urrection in their teachine about the Redemption. Thh va. done not only out of an intere.t in the current .pha.h OIl the Re.urrection and in the Antiochene School, but ... -
New Fuller Ebook Acquisitions - Courtesy of Ms
New Fuller eBook Acquisitions - Courtesy of Ms. Peggy Helmerick Publication Title eISBN Handbook of Cities and the Environment 9781784712266 Handbook of US–China Relations 9781784715731 Handbook on Gender and War 9781849808927 Handbook of Research Methods and Applications in Political Science 9781784710828 Anti-Corruption Strategies in Fragile States 9781784719715 Models of Secondary Education and Social Inequality 9781785367267 Politics of Persuasion, The 9781782546702 Individualism and Inequality 9781784716516 Handbook on Migration and Social Policy 9781783476299 Global Regionalisms and Higher Education 9781784712358 Handbook of Migration and Health 9781784714789 Handbook of Public Policy Agenda Setting 9781784715922 Trust, Social Capital and the Scandinavian Welfare State 9781785365584 Intergovernmental Fiscal Transfers, Forest Conservation and Climate Change 9781784716608 Handbook of Transnational Environmental Crime 9781783476237 Cities as Political Objects 9781784719906 Leadership Imagination, The 9781785361395 Handbook of Innovation Policy Impact 9781784711856 Rise of the Hybrid Domain, The 9781785360435 Public Utilities, Second Edition 9781785365539 Challenges of Collaboration in Environmental Governance, The 9781785360411 Ethics, Environmental Justice and Climate Change 9781785367601 Politics and Policy of Wellbeing, The 9781783479337 Handbook on Theories of Governance 9781782548508 Neoliberal Capitalism and Precarious Work 9781781954959 Political Entrepreneurship 9781785363504 Handbook on Gender and Health 9781784710866 Linking -
Foundations of Discipleship
FOUNDATIONS FOR DISCIPLESHIP Systematic Theology Course Dr. William E. Bell INTRODUCTION This comprehensive course on the Doctrines of the Scriptures represents a complete study necessary for building a secure Biblical foundation into your life as a disciple of Jesus Christ. The Foundations For Discipleship Course consists of nine volumes, each of which is subdivided into twelve 45-minute audio units. Each unit is accompanied and supplemented by a downloadable study guide. Listen carefully to each audio message, and follow along in the printed material. Make notes on your printed study guide as needed, to help you grasp and retain the material. This will become your own personal notebook and can be used in training others. When needed, replay sections that you did not grasp the first time. It may be that the information is entirely new to you and needs to be run past you again, or perhaps you find that your mind wandered a bit. The great advantage of digital material over a live lecture is this flexibility of time, place and replay capabilities. The normal pace is one unit per week with the entire course taking two years to complete. The pace may be accelerated cautiously if you desire, but should be kept modest enough so not to hinder comprehension. Ideally, the course would be done in a small-group setting where each participant works through a specific unit on a given weekend. The Bible study group would then meet during the week to listen to that weeks audio unit again together accompanied by a time of sharing notes, discussion and prayer together. -
Wesleys Trinitarian Ordo Salutis
JOURNAL A Quarterly for Church Renewal VOLUME 14 . NUMBER 4 . 2005 Wesleys Trinitarian Ordo Salutis Corrie M. Aukema Cieslukowski Elmer M. Colyer INTRODUCTION .If)ne of the curious facts evident to anyone who spends ~ even a brief amount of time examining the secondary lit erature on John Wesley (the founder of Methodism) and his theology is how little has been written on Wesley's doctrine of the Trinity, save for a spate of recent articles.} Indeed, there is scant discussion of the Trinity in many books devoted to Wes ley's theology. This dearth of attention to the Trinity is especially clear in the area of Wesley's soteriology, his understanding of the ordo salutis (order of salvation). A classic example of this is The Scripture Way of Salvation: The Heart of John Wesley's Theology, a significant work by one of the premier contemporary experts on Wesley's theology.2 There is no chapter, and not even a subsection of a chapter, that deals with the Trinitarian deep structure of Wesley's understanding of salvation.3 In fact, there is no reference to the Trinity in the index and hardly any mention of the Trinity anywhere in the book despite the fact that Wesley understood the ordo in Trinitarian terms. Another example is Randy Maddox's book, Responsible Grace: John Wesley's Practical Theology.4 Maddox's study is out standing, possibly the best summary of Wesley's theology to WESLEY'S TRINITARIAN ORDO SALUTIS 107 106 WESLEY'S TRINITARIAN ORDO SALUTIS THE TRADITIONAL READING come into print in the past twenty years. -
Soteriology - the Doctrine of Salvation
Tuesday, 29 September 2020 Soteriology - The doctrine of Salvation Subject • Love God more deeply for what He did for you. • Tell others more confidently what God can do for them. • Have an assurance of your salvation and an appreciation for God’s grace. • The problem: the need for salvation • The provision: the solution of salvation • The promise: the security of salvation Soteriology discusses how Christ’s death secures the salvation of those who believe. It helps us to understand the doctrines of redemption, justification, sanctification, propitiation, and the substitutionary atonement. Some common questions in studying Soteriology are: Understanding Biblical Soteriology will help us to know why salvation is by grace alone (Ephesians 2:8-9), through faith alone, in Jesus Christ alone. No other religion bases salvation on faith alone. Soteriology helps us to see why. A clear understanding of our salvation will provide a "peace that passes all understanding" (Philippians 4:7) because we come to know that He who can never fail is the means by which we were saved and the means by which we remain secure in our salvation. If we were responsible to save ourselves and keep ourselves saved, we would fail. Thank God that is not the case! KEY VERSE: Titus 3:5-8 is a tremendous summary of Soteriology, "He saved us, not because of righteous things we had done, but because of His mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom He poured out on us generously through Jesus Christ our Saviour, so that, having been justified by His grace, we might become heirs having the hope of eternal life.” RT KENDALL The most important subject of all It deals with the REASON God sent his son into the world It deals with our own souls and where we will spend eternity It equips us in how and what we share in evangelism. -
"Calvinism Vs. Arminianism" by Mary Fairchild Updated July 03, 2019 One of the Most Potentially Divisive Debates in Th
"Calvinism Vs. Arminianism" By Mary Fairchild Updated July 03, 2019 One of the most potentially divisive debates in the history of the church centers around the opposing doctrines of salvation known as Calvinism and Arminianism. Calvinism is based on the theological beliefs and teaching of John Calvin (1509-1564), a leader of the Reformation, and Arminianism is based on the views of Dutch theologian Jacobus Arminius (1560-1609). After studying under John Calvin's son-in-law in Geneva, Jacobus Arminius started out as a strict Calvinist. Later, as a pastor in Amsterdam and professor at the University of Leiden in the Netherlands, Arminius' studies in the book of Romans led to doubts and rejection of many Calvinistic doctrines. In summary, Calvinism centers on the supreme sovereignty of God, predestination, the total depravity of man, unconditional election, limited atonement, irresistible grace, and the perseverance of the saints. Arminianism emphasizes conditional election based on God's foreknowledge, man's free will through prevenient grace to cooperate with God in salvation, Christ’s universal atonement, resistible grace, and salvation that can potentially be lost. What exactly does all this mean? The easiest way to understand the differing doctrinal views is to compare them side by side. Compare Beliefs of Calvinism Vs. Arminianism God's Sovereignty The sovereignty of God is the belief that God is in complete control over everything that happens in the universe. His rule is supreme, and his will is the final cause of all things. Calvinism: In Calvinist thinking, God's sovereignty is unconditional, unlimited, and absolute. All things are predetermined by the good pleasure of God's will. -
Calvinism and Arminianism Are Tw
K-Group week 3 Question: "Calvinism vs. Arminianism - which view is correct?" Answer: Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God's sovereignty and man's responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609. Both systems can be summarized with five points. Calvinism holds to the total depravity of man while Arminianism holds to partial depravity. Calvinism’s doctrine of total depravity states that every aspect of humanity is corrupted by sin; therefore, human beings are unable to come to God on their own accord. Partial depravity states that every aspect of humanity is tainted by sin, but not to the extent that human beings are unable to place faith in God of their own accord. Note: classical Arminianism rejects “partial depravity” and holds a view very close to Calvinistic “total depravity” (although the extent and meaning of that depravity are debated in Arminian circles). In general, Arminians believe there is an “intermediate” state between total depravity and salvation. In this state, made possible by prevenient grace, the sinner is being drawn to Christ and has the God-given ability to choose salvation. Calvinism includes the belief that election is unconditional, while Arminianism believes in conditional election. Unconditional election is the view that God elects individuals to salvation based entirely on His will, not on anything inherently worthy in the individual. Conditional election states that God elects individuals to salvation based on His foreknowledge of who will believe in Christ unto salvation, thereby on the condition that the individual chooses God. -
T.F. Torrance's Realistic Soteriological Objectivism and the Elimination of Dualisms
MJT 19 (2008) 165-194 T. F. TORRANCE'S REALISTIC SOTERIOLOGICAL OBJECTIVISM AND THE ELIMINATION OF DUALISMS: UNION WITH CHRIST IN CURRENT PERSPECTIVE by James J. Cassidy Introduction ON DECEMBER 2, 2007 the theological world lost one of its most articulate thinkers and prolific writers in recent memory. Born in August of 1913 Thomas F. Torrance was a man constantly between places. He was a Scotsman, but was born in China to Scottish Presbyterian missionaries.1 He studied German in Marburg, then under Karl Barth in Basel for two semesters2, and then taught in the United States at Auburn Theological Seminary (later turning down positions at McCormack Theological Semi- nary and Princeton University).3 He was a theologian, but knew his sci- ence so well that he had became the authority on the relation between science and theology. He was called to replace Karl Barth at the Univer- sity of Basel, but ended up teaching back in Scotland. He was an aca- demic and served 27 years at New College, but was also a churchman who served many years in the pastorate. He was a Presbyterian minister, but was consecrated a Protopresbyter in the Patriarchate of Alexandria.4 He was active in writing during his teaching career, but his greatest work came after his retirement when he penned The Christian Doctrine of God. It is perhaps ironic, in light of his life and dual (evenly multiple) resi- dences, callings, and interests, that he is so well known for his disdain of dualisms5. In his search for a “rigorous scientific theology”6 he found a unified theory of knowledge in Christology.