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Christian obedience is a free choice to surrender one's will to God, [6] and an act of homage. [3]Amongst the moral virtues obedience enjoys a primacy of honour. The reason is that the greater or lesser excellence of a moral virtue is determined by the greater or lesser value of the object which it qualifies one to put aside in order to give oneself to God.
The imputation of Christ's active obedience is a doctrine within Lutheran and Reformed theology. 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."
Ignatius offers his sword to an image of Our Lady of Montserrat.. Suscipe (pronounced "SOOS-chee-peh") is the Latin word for 'receive'. While the term was popularized by St. Ignatius of Loyola, founder of the Society of Jesus, who incorporated it into his Spiritual Exercises in the early sixteenth century, it goes back to monastic profession, in reciting Psalm 119.
Christ's death, the ultimate act of obedience, brings God great honour. As it was beyond the call of duty for Christ, it is more honour than he was obliged to give. Christ's surplus can therefore repay our deficit. Hence Christ's death is substitutionary; he pays the honour to the Father instead of our paying.
Christ is the substitutionary covenantal representative fulfilling the covenant of works on their behalf, in both the positive requirements of righteousness and its negative penal consequences (commonly described as His active and passive obedience). It is the historical expression of the eternal covenant of redemption.
The Rule of Saint Benedict (ch. 58.17) indicates that the newly received promise stability, fidelity to monastic life, and obedience. Religious vows in the form of the three evangelical counsels of chastity, poverty, and obedience were first made in the twelfth century by Francis of Assisi and his followers, the first of the mendicant orders.
In the Reformed confessions, the Lord's Supper is a meal that provides spiritual nourishment. Eating the body and drinking the blood of Christ in the sacrament is believed to spiritually strengthen Christians. [38] Believers are already believed to be united with Christ, but the Supper serves to deepen and strengthen this union. [25]
In Christian theology, the union of Christ is built on the a priori assumption of Adam's union with humanity (Romans 5:12-21). [6] Also according to the Apostle Paul, Christ's death and resurrection is a prerequisite for believers to be identified with Christ (Romans 6:8-10).