The Doctrine Of Salvation And Salvation

In conclusion, Paul teachings help us to understand how God views sin and its consequences. His message also reveals God’s righteousness and forgiveness through Christ. Our natural world, our human

Martin Luther was a very devout Christian, who wanted more than anything for God to be pleased with him. While reading the Bible one day, he came across a Bible verse that read, “He who through faith is righteous shall live.” Luther figured that a person could be worthy of God if they had faith in Him. Luther called this “justification by faith”.

Luther downplays the importance of "works" in the justification of man and instead emphasizes the place of faith and the grace that goes with it: "For the word of God cannot be received and honoured by any works,

To fully understand Romans 8:1-4, we need to establish a basic concept of the book of Romans. All the way back as far as 57 A.D, the book of Romans is speculated to be written by Tertious, a secretary of the apostle Paul. This is shown in Romans 16:22. Paul intended to write the book, the book of Romans, to help create faith in the Romans. It is speculated that the apostle Paul, with the help of his secretary, wrote the book of Romans in the city of Corinth in Greece.The book of Romans consists of how to believe in God and that we are not saved through our own sin but through Christ Jesus who paid the ultimate price for our sins. In Romans 8:1-4, it talks about how we are not condemned to death because we are saved through Christ Jesus from him dying on the cross.

In Romans 1-8 Paul is writing to teach the doctrine of Christ. Although Paul goes into much more depth in these eight chapters, his message ultimately boils down to the following sentence. We have all sinned and deserve death, however, through the redemption and sanctification of Christ we have been saved and should now lead, Christ centered lives of faith.

He begins by speaking about truth being revealed, writing that God did not “assume human nature to conceal what was known of [himself], but to reveal what was not known.” Jesus came to earth to reveal Himself and any

The church in Rome, once so prone to lose sight of their high calling in Christ, had developed strength of Christ character. Their words and acts revealed the transforming power of the grace of God. With clearness and power Paul presents the doctrine of justification by Faith in Christ alone. Paul heart’s desire and prayer for his people the Jews were that they might be saved he now sets forth the great principle of the gospel that salvation is only through faith in Christ as Jesus says “if you love me keep my commandments”. Therefore it is not by works that we are saved nor by relations or titles nor anything but only through Christ who is the “Way the Truth and the Life”.

Martin Luther described Justification by faith as articulus stantis vel cadentis ecclesiæ – the article of faith that decides whether the Church is standing or falling (Buchanan, n.d., para 1). Luther believed it was neglected during mediaeval Catholicism, and this is one of the primary reasons that the protestant reformation occurred. In fact Luther and his followers were convinced that Catholicism had deviated so far from its intended definition that faithful Christians could not benefit from worshiping in the Church at the time. Having faith in the suffering and death of God’s son is the basis of Justification; however the methods the Catholic Church was using took away the faith aspect of this. They allowed anyone to purchase indulgences and essentially bypass any prior needed faith or devotion. It is apparent that Luther would

Martin Luther’s three major treaties were “attempts to persuade Pope Leo X and Roman Catholics that the theology of the Reformation was not a novelty in the faith, but a pure confession of the Word of God and consistent with the truth of the Holy Scriptures” Each one focused on various practices and beliefs of the Catholic Church that Martin Luther deemed were wrong. One of Martin Luther 's three major treatises, On A Freedom of a Christian, reprimands the widely held Christian belief that good works justified our salvation. Martin Luther had hoped that his writings would educate and remind the people and religious officials that salvation stems from our faith. Faith should not be categorized as a virtue but rather a trust in God in which one builds when they encounter the trials and temptations in life. Therefore, it is the Gospel, the word of God, that sets the Christian believer free. However, this new insight had led people to believe that both faith and good works is necessary for justification. Martin Luther wanted to separate the truth from the false teachings. Therefore, Martin Luther explains that although the Christian is freed good works are still compulsory because it’s function is to help Christians discipline themselves in order to better serve the needs of their neighbor as long as they have the faith first in order for their works to be considered good and pleasing to God.

As a believer in Christ you know that we are born in sin. It is the human soul that is full of “sin, death and damnation” (McGrath 121). It is only when one becomes a true believer that they will be saved from suffering and damnation. How does one become a true believer and save themselves from such a faith, this is the question Martin Luther addresses in his first argument, with much detail. Martin Luther claims that this righteousness, the righteousness of God, can only be received through justification by faith. The central idea of this doctrine is based off of the idea that “the individual sinner is incapable of self-justification … it is God who takes the inactive in justification.” (McGrath 125). “‘Justification by faith’ thus does not mean that the sinner is justified because he or she believes, on account of his

This paper on Salvation is defining both objectively and subjectively from the two required reading text. The first text is written by Alistair McGrath’s “Theology: The Basics and the second is written by Dr. Yung Chul Han’s “Transforming Power: Dimension of the Gospel. I will describe how the both texts are in association as well as seeking observations, and other conclusions to gain a better understanding of salvation from both perspectives. According to (Mc.Grath, p.78), the word salvation is referred to as something that has already happened in the past, to something that will happen in the future. Spiritual transformation requires of us what is called dependent responsibility. All the moral commands and exhortations of scripture assume our responsibility. Salvation is deliverance from danger or suffering. The word salvation carries the idea of victory, health, or preservation (www.biblia.com). Salvation can be viewed as a spiritual transformation which the dependency of the Holy Spirit assist in the change of a believers past, self to a vessel of God in the present lives which exemplifies life, deliverance, peace, and a victory won through personal conviction. The victory is one that only Jesus Christ has authority save us which gives believers complete approval to have possession to enter the kingdom of heaven.

This week’s reading concentrated on the relational aspects of the second and third persons of the trinity and how they contribute to Wesley’s theology of justification, sanctification, and assurance. Wesley saw the Christ as holding the three offices of prophet, priest, and king which I hear within my studies on a regular basis. Also, Wesley sees Jesus as being Creator, Author, Supporter, and Preserver from his relational position within the trinity. Even though I have difficulty accepting the idea of Jesus atoning for humanity’s sins, Wesley apparently accepted it whole heartedly through his understanding of the rhetoric of the day such as the satisfaction theory and penal substitution. Regardless of how it was accomplished, it is clear that Wesley found it to be a sacrifice of love for humanity and that love carries forward into the third person of the trinity, the Holy Spirit.

F.F. Bruce writes that the reason why no-one can be justified in God’s sight ‘by works of the law’; it is that through the law comes knowledge of sin.” This traditional view, that “works of the law” refers to “anything done in obedience to the law, particularly those ‘good works’ that one might put forth as a reason why God should accept a person” disproves the notion that man can earn his justification or righteousness before God by what the man

Theologians maintain that Paul’s understanding and teachings of law are the most complex and rigid issue in his theology. This has caused a plethora of varied contradictions in Pauline doctrine. This initiated due to Paul’s continued contradictions on his teachings when comparing his teachings from Romans to Galatians. Even with contradictions made by Paul between Galatians and Romans his views are valid because Paul maintains validity in the law and its teachings of life to the present-day-believer and law is not contradictory to faith, law instead, it serves as a counterpart to faith. Many theologians would disagree with these statements because of inconsistent and self-contradictory statements found in Apostle Paul’s epistle. In the subsequent we will provide support to Paul’s understanding of law, particularly, as expressed in Galatians. We will reexamine Paul’s theology of the law and discuss its noticeable issues in his letter to the Gentiles. Many of Paul’s statements in respect to the lay are both positive and negative and yet he manages to provide constant convincing support to both.

This paper will approach each aspect of God Divine decrees, from a biblical standpoint and His plan of salvation. The working of God’s plan includes three periods in time: