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Imputed righteousness emphasizes that salvation is a gift from God and is dependent upon him, while infused righteousness emphasizes the responsibility of humans to cooperate with God's actions in transforming their lives.
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 ...
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."
Through Adam, sin came into the world bringing death; through Jesus, righteousness came into the world, bringing justification unto life (Romans 5:15–17). In this connection, Paul speaks of Adam's sin being 'imputed' or 'accounted' (Greek ελλογειται) and speaks of justification as acting in analogy to sin (Romans 5:13; Romans 5:18).
Romans 4 is the fourth chapter of the Epistle to the Romans in the New Testament of the Christian Bible.It is authored by Paul the Apostle, while he was in Corinth in the mid-50s AD, [1] with the help of an amanuensis (secretary), Tertius, who adds his own greeting in Romans 16:22. [2]
The New Finnish Interpretation has been challenged because it ignores Luther's roots and theological development in Western Christendom, and it characterizes Luther's teaching on Justification as based on Jesus Christ's righteousness which indwells the believer rather than his righteousness as imputed to the believer. [31]
The righteousness of the law was never fulfilled by him, the righteousness of faith was never imputed to him, nor the fruits of righteousness brought forth by him. He is an enemy to the power of God, to the experience of the just, and to every minister of the Spirit, and is in union with none but hypocrites, whose uniting ties are 'the gall of ...
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 ...