So I assume you've gotten through Part One of this teaching without any struggles, doubts or confusion and are ready for Part Two. I'm kidding of course! I know Part One contained lots of material and Part Two contains equally as much materially as well as a number of doctrines that can be controversial and have often proven to be divisive. As a reminder, this exercise is not intended to create division between Christians who hold different positions from different Christian traditions. Instead, the purpose of this exercise is to get you to think about what you say you believe and begin to build a strong foundation that supports why you believe what you believe.
There is, of course, another reason I have provided so much information in this lesson—I won't be available to post again for 2 weeks. I will be leaving on a short term mission trip to Mexico with my daughters. Since I won't be able to communicate with you for a few weeks, I'd like to ask you to please pray for our safety and that we would serve with humility and love and that those to whom we are sent would know with certainty that God has not forgotten them and loves them deeply.
Now that I’ve gotten at bit of business out of the way, let’s get started on our next set of doctrines. Blessings to you and I hope to post again in 2 weeks!
Part Two
Doctrine of Creation
The doctrine of creation is fundamentally expressed in the opening chapters of Genesis. In contrast to pantheism, God is distinct from his creation (Psalm 90:2). In contrast to deism, God continues to be personally involved in creation—he upholds, sustains, and preserves it (Colossians 1:17). According to the creation narrative, God did not use any existing matter to create but instead created all things from nothing simply by speaking them into existence. God’s initial creative work was completed in six epoch periods as opposed to six actual days. This is based on the fact that the concept of a “day” in the sense of a twenty-four hour period that coincides with the orientation of the celestial bodies could not have occurred until the fourth “day” (Genesis 1:14-19). Also, the creation narrative records that the land produced vegetation on the third “day.” The plants produced seeds for reproduction and the trees produced fruit with seeds for reproduction (Genesis 1:9-13). There is, of course, no known vegetation that matures fully in a twenty-four hour “day.” Furthermore, “Yom,” the Hebrew word for “day,” is not always translated or understood as the equivalent of a twenty-four hour period (2 Peter 3:8). For example, “Yom” has been translated as: “time” (Genesis 4:3); “years” (1 Kings 1:1); “season” (Genesis 40:4); and “evermore” (Deuteronomy 28:29). Therefore, based on biblical evidence, the “day” referred to in the creation narrative must have been longer than a twenty-four hour day even if it is unclear just how long such a “day” may have been.
Humanity is the crowning jewel of God’s creation. Humanity, unlike anything else created by God, was created in the image of God and therefore enjoys the opportunity to be in a special relationship with God. Furthermore, humanity is appointed by God to have dominion over all of creation (Genesis 1:26). Such dominion, however, is in no way intended to be a conveyance of ownership of creation but is instead intended to establish a relationship of responsible stewardship over creation.
Doctrine of Humanity
The Psalmist reminds us that humanity occupies a special place in God's creation (Psalm 8:3-5). While the opening chapter of Genesis establishes this high-water mark of God’s creative work, Genesis 3 quickly marks the downfall of humanity. Christianity is unique in its understanding that these early chapters of Genesis introduce a dichotomy that humanity has since struggled with—the dichotomy of knowing what is right yet failing to do what is right (Romans 7:18-19).
Human beings are unique among God's creatures because they are made in the "image" or "likeness" of God (Genesis 1:26-27, James 3:9). The "substantive view" understands the "image of God" in a variety of psychological or spiritual attributes. Most notable are the human attributes of reason, will and emotion. The “relational view” understands the “image of God” in terms of humanity’s ability to live in relationship with God and other human beings. Finally, the “functional view” understands the “image of God” from the perspective that humanity can do certain things that God does, such as exercising dominion over creation (Genesis 1:26-30). I believe, however, that the “image of God” in humanity can be understood as a combination of all three views. Humanity can reason and will, by God’s grace, to be in relationship with God and other human beings in the work of caring for God’s creation. The “image of God” is universal within the human race. It has not been completely lost as a result of sin. Instead, it may be best to think of the “image of God” as primarily structural. It is something in the very nature of humanity; something humanity is, not something humanity has or does.
Doctrine of Sin
The Greek word used most frequently for “sin” is hamartia, which means; “Missing the mark.” Paul uses the verbal form of the word when he wrote, “For all have sinned, and fall short of the glory of God” (Romans 3:23). God has established His standard of perfection and humanity has “missed the mark.” Missing the mark includes sins of commission and sins of omission (James 4:17). Sin is not limited to doing or saying the wrong things but extends to humanity’s failure to do what, in God’s standard, is perfectly right. Sin originated with Adam and Eve (Genesis 3) and is therefore understood as “original sin” or the “Fall of Man.” Thereafter, sin became inherited, through birth, by humanity and is referred to as humanity’s “sin nature.” This inheritance of sin has led to humanity’s depravity or proclivity to do what is wrong.
Doctrine of Salvation
Salvation is entirely the work of God by which He seeks to rescue humanity from the ruin, doom, and power of sin. In its place God bestows his grace that encompasses eternal life (John 3:16). The Greek word, soteria, communicates the thought of deliverance, safety, preservation, soundness, restoration, and healing. Theologically, its major use is to denote a work of God on behalf of humanity, enveloping the principles of redemption, reconciliation, propitiation, conviction, repentance, faith, regeneration, forgiveness, justification, sanctification, preservation, and glorification. God’s work of salvation reveals his love (John 3:16) and demonstrates his grace (Ephesians 2:7-9).
Salvation has three observable phases. Phase 1—The past tense of salvation is salvation from sin’s penalty. (Ephesians 2:5). Phase 2—The present tense of salvation is deliverance from the power of sin in the lives of believers (Romans 6:11-23). Phase 3—The future tense of salvation refers to the deliverance of all believers through a glorified resurrected body (1 Peter 1:5).
The Ordo Salutis, order of salvation, varies depending on whether a person has a Calvanistic or Arminian theological perspective. I adhere to an Arminian Ordo Salutis which broadly consists in a salvation progression of: 1) Prevenient Grace (This makes it possible to respond to God’s call to humanity to respond, either positively or negatively, to his offer of salvation); 2) Confession/Repentance; 3) Profession of Faith; 4) Union with Christ [Predestination]; 5) Justification; 6) Regeneration; 7) Sanctification; and 8) Glorification. “Predestination” in an Arminian context is not speaking of God’s predetermination of certain sinners to become believers (Calvinism), but is instead a reference to the predetermined destiny of believers through their union with Christ. As such, believers have been predestined to be conformed to the image of Christ through the process of sanctification and glorification.
Doctrine of Sanctification
Sanctification originates from the Greek word hagiazo, which means to be "separate" or to be "set apart." In Scripture, sanctification generally relates to a sovereign act of God whereby he "sets apart" a person, place (Exodus 29:43), or thing (Genesis 2:3) in order that his purposes may be accomplished.
It is important to differentiate between salvation and sanctification. Believers are saved because of what Christ has already done. We can do nothing to earn salvation (Ephesians 2:7-9). Sanctification occurs as a result of salvation. The three aspects of sanctification are: 1) Positional Sanctification--Occurs immediately upon being saved (1 Corinthians 6:11); 2) Experiential or Progressive Sanctification--Is a lifelong process of following Christ (2 Corinthians 7:1); and 3) Ultimate or Perfect Sanctification--Occurs at our glorification when Christ returns (1 John 3:2-3). During the time between Positional Sanctification and Perfect Sanctification, believers are still able to sin. Although believers do not lose their salvation as a result of these failures, it is necessary for believers who sin to confess their sins to one another, repent (turn away from their sin) and be forgiven (1 John 1:9). This is an important aspect within Progressive Sanctification.
Nature of the Gospel
The Gospel is the complete revelation of God from the beginning of creation until the end of the age. The Gospel can roughly be divided into six general components. 1) Who is God? Genesis 1-2 describes God as the uncaused first cause and as the creator of all things; 2) Who are we? Humanity is created in the image of God (Genesis 1:27); 3) What is the problem? Sin was introduced into the world (Genesis 3); 4) What is at stake? Humanity’s fallen state has created a barrier to being in proper relationship with God or one another (Romans 1:18-32); 5) Is there hope? John gives directions for God’s plan for reconciliation (John 3:16-18); and 6) What must we do? Paul makes it clear that a confession of faith in Jesus Christ is the only means by which the “problem” as identified above can be addressed (Romans 10:9-13).
Issues of Social Concern
Various ethnic and/or minority groups who believe they have been oppressed in some way by social, economic or political forces see the Gospel as a means for liberation. Although the Gospel speaks to issues of equality and liberation (Galatians 3:28), this is not specifically the trajectory of the Gospel. Instead, the Gospel must be understood in the broad context of God’s intimate relationship with humanity prior to the Fall of Man and God’s continuing process of paving the way for humanity to be able to return to that ideal state of intimate relationship since the Fall of Man. Reconciliation with God should be the primary goal in the trajectory of trying to create lasting social reconciliation.
Doctrine of the Church
The Church is an organization created by Jesus Christ (Matthew 16:17-19). The Church began at Pentecost when believers received and were indwelt by the Holy Spirit (Acts 2). The purpose of the Church was clearly expressed by Jesus Christ when he said the Church was to make disciples, baptize them and teach them to obey his commands (Matthew 28:18-20). Consequently, the Church is a balance of evangelism and discipleship.
Church Government
It seems foolish not to admit that Scripture is not very clear on precisely how the church was supposed to organize and structure itself. The various forms of government that currently exist all seem to have some strengths and some weaknesses. Generally, there are three forms of church governance: 1) Hierarchical Form of Government; 2) Congregational Form of Government; and 3) Representative Form of Government. I believe the “representative” model is more readily identifiable in Scripture. Specifically, certain representatives (i.e. Paul, Timothy and Titus) managed the affairs of churches in different geographical areas. Today, this organizational style utilizes duly appointed representatives of local churches, usually grouped geographically. Representatives of a local group of churches come under the supervision and direction of a larger body, usually referred to as a synod, and in turn the synod comes under the larger body of a general assembly. While rules and extent of power vary, the idea is that duly appointed representatives constitute the authority of the church.
Offices of the Church
To begin with, Jesus Christ is the head of the Church (Ephesians 5:23). However, there are various other positions, or offices, within the Church. It must, however, be understood that these positions are merely different positions of servanthood within the church. Consequently, the offices of the church should be understood as “roles” as opposed to “titles.” The offices of the church (and some of their synonyms) are: 1) Apostle (ambassador); 2) Evangelist (minister, preacher, teacher); 3) Elder (bishop, pastor, shepherd, presbyter); 4) Deacon; and 5) Christian (saint, priest).
Gender Roles
Scripture is clear that men and women are valued equally by God (Galatians 3:28). They are both created in the image of God (Genesis 1:27). Both men and women will prophesy (Acts 2:17). Finally, all believers, men and women, are equipped by the Holy Spirit to minister in some way in the Church without qualification to gender (1 Corinthians 12:7). However, many people point to Paul’s instruction to Timothy as the definitive last word in Scripture with respect to women in church leadership (1 Timothy 2:12). Proponents of this view claim that Paul’s mention of Adam and Eve suggests that he is talking about an aspect of gender and human nature that has been constant throughout history since the Fall of Man. However, others insist that this passage is an instruction that applies to first century Christians in Ephesus, and not necessarily to our twenty-first century culture. I am not convinced that Scripture overall prohibits women from being in a position of leadership or teaching in the church. I see no evidence from Scripture that God cannot or will not use women in positions of leadership or teaching inside or outside the church. Therefore I do not support the position that women should be barred from leadership or teaching in the church.
Baptism
Variations in Christian baptismal practices is yet another issue that has divided the Church throughout history. Specifically at issue is whether or not baptism plays a role in the process of salvation or whether it is a public pronouncement of the gift of salvation that has already been received. It is the difference between baptism prior to a confession of faith (i.e. infant baptism) that requires a personal confirmation of that faith at some later point and a public confession of faith by a person who can grasp the concept of saving grace and thereafter being baptized publicly as a pronouncement of that decision (i.e. adult, believer’s baptism). It is important to note that the New Testament contains no examples where infants are specifically baptized. The people who were baptized were ones who had been taught what they needed to do in order to receive salvation (Acts 2:37-38). They were the people who could hear and understand the Word of God (Acts 10:34-48), believe, and devote themselves to the ministry of the saints (1 Corinthians 16:15). Consequently, adult, believers baptism has the clearest explicit biblical support.
The Lord’s Supper
Like baptism, the Lord’s Supper (“Eucharist”) is another practice that varies widely within Christian churches. In this case, the interpretive issues revolve around the physical characteristics of the Eucharistic elements themselves (the bread and the wine), the frequency of the practice and finally, the efficacy of the practice with respect to the believer’s salvation. Instituted by Jesus Christ (Luke 22:13-20), Jesus broke the bread of the Passover using it as a symbol to foretell how his body would be broken on the cross and thereafter using the wine of the Passover feast to symbolize the shedding of his blood as the price for humanity’s salvation. The bread and wine do not become the actual body and blood of Christ (“transubstantiation”). Furthermore, while the Lord’s Supper is admittedly an important practice of the Church, nowhere does Scripture teach, implicitly or explicitly, that participation in the Lord’s Supper is necessary to gain or maintain our salvation in any way. Instead, the Lord’s Supper, in Jesus’ own words, is a ceremony intended to be a reminder—to remind us of what Jesus did in the past, a symbol of our present relationship with him and a promise of what he will do in the future (1 Corinthians 11:23-26). Furthermore, Scripture is silent as to the frequency of the practice of the Lord’s Supper. I have attended churches where the Lord’s Supper is practiced weekly as well as a church where it is practiced in a self-serve fashion at communion stations placed around the church. Both are extremes as far as I’m concerned. Practiced weekly, the Lord’s Supper often loses its significance and practiced infrequently or in a self-serve fashion it becomes a novelty at best and unbiblical at worst. Therefore, I believe practicing the Lord’s Supper once or twice per month or more often during certain seasons and always as a community of believers provides a balance to both extremes.
The Doctrine of Last Things
Referred to as “eschatology,” the doctrine of last things revolves specifically around the return of Jesus Christ (the “Second Coming”). Jesus spoke of his return during his earthly ministry (John 14:3, Matthew 24:29-31). Outside of the Gospels, Jesus’ return was initially proclaimed by two men dressed in white (presumably angels) at his ascension (Acts 1:8-11). Thereafter, the epistles continue to teach of Jesus’ anticipated return (1 Corinthians 15:51-55, 1 Thessalonians 4:16; 1 John 2:28). There are events associated with his return that are not quite as clear and have consequently been interpreted in various ways. Specifically at issue is the teaching about the “tribulation” and the “millennial kingdom.” Generally speaking, there are three views with respect to the tribulation and three views with respect to the millennial kingdom:
The Millennial Kingdom
1) Amillennialism—Suggests the millennial kingdom is figurative; 2) Postmillennialism—Suggests that we are living in the midst of the millennial kingdom; and 3) Premillennialism—This view contends that Christ will return to earth prior to establishing the millennial kingdom.
Of all these views, premillennialism seems to more accurately reflect Scripture (Revelation 20:2-7). To insist that the millennial kingdom is figurative or that we are somewhere in the midst of the millennial kingdom seems to contradict Scripture (Revelation 20:2-7).
The Tribulation
1) Pretribulation—This view contends that Christians will be taken to heaven (“raptured”) by Christ prior to the seven year period of time when God finalizes his judgment of an unbelieving world (the “tribulation” Revelation 6-18); 2) Midtribulation—Suggests that Christ will remove the Church half way through the tribulation right before the “great tribulation”; and 3) Posttribulation—Suggests that Christ will remove the Church at the end of the great tribulation.
It is somewhat difficult to be completely definitive on this matter particularly in light of Jesus’ teaching that only the Father knows the time of Jesus’ return (Mark 13:32). Nevertheless, there is at least one Scripture reference that hints at Jesus’ return at the end of the age “after the tribulation” (Matthew 24:29). Furthermore, in the case of the Pretribulation and Midtribulation views, Christ must return multiple times, once to rapture his Church prior to or in the middle of the tribulation respectively and then again at the end of the tribulation for his final judgment and to inaugurate the millennial kingdom. Scripture does not seem to support either of these views. The Posttribulation view sees all these events as occurring at the end of the tribulation overall. The Old Testament, especially the Book of Daniel provides considerable detail to support this view (Daniel 10-12). It is only after the devastation described by Daniel’s prophecy that God says, “you will rise to receive your allotted inheritance” (Daniel 12: 13). Thereafter, except for the reference to the specific time of “after the tribulation,” Paul’s description of Christ’s return is consistent with the words of Jesus (1 Thessalonians 4:15-17 cf. Matthew 24:29-31). Paul does not specify that the Church will be spared any of the tribulation only that Christ’s return will be sudden and that the dead in Christ will be the first to be raised to life and thereafter Christ will gather his Church. Additionally, Peter describes the events of “the day of the Lord” in catastrophic language similar to Jesus as the heavens will disappear and earth’s elements are destroyed (2 Peter 3:10-12). Peter does not claim that the Church will be spared any tribulation but only that they should be ready for the coming of that day. Therefore, combined with the teaching of the millennial kingdom, I believe that Scripture largely supports the end-times position of premillennialsm/posttribulation.
Judgment
Scripture is clear that all of humanity will face God’s judgment (Hebrews 9:27, Daniel 12:2). However, there is a crucial difference in God’s judgment between Christians and non-Christians. Christians have been deemed righteous because of Jesus’ atoning sacrifice. Therefore a Christian’s judgment is not for the purpose of condemnation (John 5:24). Instead, Christians will be judged by Christ for their works on earth. Some work will be deemed superficial and will be destroyed even while the believer is saved (1 Corinthians 3:10-15). These works are judged to determine the believer’s heavenly rewards but have no bearing on the believer’s salvation. The judgment of unbelievers is far more dire and does, in fact, end in condemnation. This judgment is referred to as the Great White Throne Judgment (Revelation 20:11-15). Jesus sits as judge on this throne as well and only unbelievers, the “wicked,” stand before him there. No unbeliever escapes this judgment or is acquitted. It is before the Great White Throne Judgment that the wicked are finally condemned and cast into the “lake of fire” which is understood to be hell. This is the absolute and certain judgment that awaits all those who reject Jesus Christ as Lord and Savior.
Heaven and Hell
Heaven is a real place. It is difficult to describe with clear specificity. However, Jesus promised that he is preparing a place [heaven] for those who believe in him with the explicit purpose of taking us there to be with him (John 14:1-4). Revelation also provides some vivid details about heaven (Revelation 21, 22). Clearly, heaven is a place where believers will dwell with God and enjoy Him for all eternity.
Hell is also a place. The Old Testament Hebrew word “Sheol” means “the grave” (Genesis 37:35) and describes a place where the dead reside. Sheol is divided into a place of torment for the wicked and a place of comfort for the righteous (Luke 16:19-31). The Greek parallel for Sheol in the New Testament would be Hades which also means “grave” (Acts 2:31). However, the New Testament uses the word Gehenna to describe a place of torment, fire, brimstone and punishment (Matthew 5:29-30, Matthew 13:40-42, 2 Peter 3:7). It is difficult to determine if the fire and brimstone of hell is literal or figurative. However, what is certain is that hell, which was created for the final punishment of Satan and his demons (Matthew 25:41) and is the final destiny of all unbelievers, is the eternal separation from God’s goodness, love and grace and there can be no greater punishment than that.
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