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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."
When they refer to the "imputed righteousness of Christ," they are referring to his intrinsic character as well as his life of sinlessness and perfect obedience to God's law on Earth, usually called his active obedience. 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 ...
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.
Second, honor God through your obedience by "keeping His requirements, His decrees, His laws and His commands always." "Keeping” is not passive but an active obedience.
In these chapters the autonomy of local churches is asserted. It also included the words "Christ's active obedience" in chapter 11: Of Justification. While "the assembly voting almost unanimously that both Christ’s active and passive obedience were necessary for justification", [7] the words "active
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 ...
In Christianity, the three evangelical counsels, or counsels of perfection, are chastity, poverty (or perfect charity), and obedience. [1] As stated by Jesus in the canonical gospels, [2] they are counsels for those who desire to become "perfect" (τελειος, teleios).
These latter passages present a pre-existent Christ taking the initiative, through his "generosity" in "becoming poor" for us and "assuming the form of a slave". [100] The answer will, second, depend on whether one judges 1 Corinthians 8:6 and Colossians 1:16 to imply that as a pre-existent being the Son was active at creation.