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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 ...
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. [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 ...
By sinning we were serving the devil until Christ came to dwell in us by faith. Then through Christ's strength and work in us, our sin was weakened, quenched, put to death, and taken away from us, so that we could live for righteousness. Christ is the one who brings about this righteousness in us, because without him we can do nothing. [7]
Jesus has come to John the Baptist to be baptized, but John balked at this, saying that he should be the one baptized. In this verse, Jesus explains why it is right that He should be baptized. 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 ...
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]
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 ...