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Imputed righteousness is a concept in Christian theology proposing that the "righteousness of Christ ... is imputed to [believers]—that is, treated as if it were theirs—through faith." [1]: 106 It is on the basis of Jesus' righteousness that God accepts humans. This acceptance is also referred to as justification.
John Wesley believed that imparted righteousness worked in tandem with imputed righteousness. Imputed righteousness is the righteousness of Jesus credited to the Christian, enabling the Christian to be justified; imparted righteousness is what God does in Christ by the power of the Holy Spirit after justification, working in the Christian to ...
Righteousness is not that you turn your faces to the east and the west [in prayer]. But righteous is the one who believes in God, the Last Day, the Angels, the Scripture and the Prophets; who gives his wealth in spite of love for it to kinsfolk, orphans, the poor, the wayfarer, to those who ask and to set slaves free.
Righteousness is achieved through sanctification, which involves the pursuit of holiness in one's life. [179] Wesley taught that imputed righteousness , which refers to the righteousness credited to a believer through faith, must transform into imparted righteousness , where this righteousness becomes evident in the believer’s life.
It is based on the idea that God's righteousness demands perfect obedience to his law. By his active obedience, Christ has "made available a perfect righteousness by keeping the law that is imputed or reckoned to those who put their trust in him."
In Reformed theology, the imputation of sin is the crediting of Adam's sin to the account of every individual human being. Under the framework of covenant theology, Adam is considered as a "federal head" or representative of all of his progeny.
Imputed righteousness, a concept in Christian theology Double imputation , a concept in Christian theology Imputation of sin , a theory for the transmission of original sin from Adam to his progeny
As a result, this righteousness, although originating outside the sinner, becomes part of him or her. In Luther’s view, by contrast, the righteousness in question remains outside the sinner: it is an “alien righteousness” (iustitia aliena). God treats, or “reckons,” this righteousness as if it is part of the sinner’s person ...