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In the King James Version of the Bible the text reads: And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. The World English Bible translates the passage as: But Jesus, answering, said to him, "Allow it now, for this is the fitting way for us to fulfill all ...
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.
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 enable and empower the process of sanctification (and, in Wesleyan thought, Christian perfection).
When God's righteousness is mentioned in the gospel, it is God's action of declaring righteous the unrighteous sinner who has faith in Jesus Christ. [60] The righteousness by which the person is justified (declared righteous) is not his own (theologically, proper righteousness) but that of another, Christ, (alien righteousness). "That is why ...
The two kinds of righteousness is a Lutheran paradigm (like the two kingdoms doctrine).It attempts to define man's identity in relation to God and to the rest of creation. The two kinds of righteousness is explicitly mentioned in Luther's 1518 sermon entitled "Two Kinds of Righteousness", in Luther's Commentary on the Epistle to the Galatians (1535), in his On the Bondage of the Will ...
When God's righteousness is mentioned in the gospel, it is God's action of declaring righteous the unrighteous sinner who has faith in Jesus Christ. [57] The righteousness by which the person is justified (declared righteous) is not his own (theologically, proper righteousness) but that of another, Christ (alien righteousness). "That is why ...
Luther came to one of his most important understandings, that the "righteousness of God" was not God's active, harsh, punishing wrath demanding that a person keep God's law perfectly in order to be saved, but rather Luther came to believe that God's righteousness is something that God gives to a person as a gift, freely, through Christ. [18 ...
Augustine: Otherwise, unless your righteousness exceed the righteousness of the Scribes and Pharisees, that is, exceed that of those who break what themselves teach, as it is elsewhere said of them, They say, and do not; (Mat. 23:3.) just as if He had said, Unless your righteousness exceed in this way that ye do what ye teach, you shall not ...
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