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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.
Christ's active obedience (doing what God's law required) is usually distinguished from his passive obedience (suffering for his people), but J. Gresham Machen argues, "Every event of his life was a part of his payment for the penalty of sins, and every event of his life was a part of that glorious keeping of the law of God by which he earned ...
Thomas Aquinas said, (Summa, III, 25, 3), but "no reverence is shown to Christ's image, as a thing---for instance, carved or painted wood: because reverence is not due save to a rational creature". [25] In the case of an image of a saint, the worship would not be latria but rather dulia, while the Blessed Virgin Mary receives hyperdulia.
All free grace advocates agree that assurance of spending eternity with God is based on the promise of scripture through faith alone in Jesus Christ and not one's works or subsequent progression in sanctification. This view strongly distinguishes the gift of eternal life (accompanying justification by faith) from discipleship (obedience). Free ...
The need for a human life of perfect obedience to God's law was the reason that Christ, who is God, had to become incarnate (take on human flesh) and live as a human being. Paul's statement in Romans 4:6, that God "imputes righteousness apart from works," is the basis for the fourth step in the argument that this righteousness of Christ is ...
It is up to us to commit to and acquire faith through God's mercy, so that we will see the need and have the will to do good works and deeds of righteousness, in the hope we will obtain God's final grace as the last Judgment. Good works is "a necessary consequence of a faith-filled heart," but it is only part of the requirement of salvation ...
[63] [web 11] [o] In the classical Protestant understanding humans partake in this salvation by faith in Jesus Christ; this faith is a grace given by God, and people are justified by God through Jesus Christ and faith in him. [64] A predecessor researcher for the New Perspective on Paul (in 1963) raised several concerns regarding these ...
This passage concerning the function of faith in relation to the covenant of God is often used as a definition of faith. Υποστασις (hy-po'sta-sis), translated "assurance" here, commonly appears in ancient papyrus business documents, conveying the idea that a covenant is an exchange of assurances which guarantees the future transfer of possessions described in the contract.
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