The following is a list of the major catagories in Systematic Theology that may be of interest to you. It is, perhaps, a little dry but it has a lot of information that clearly explains my beliefs. For something that is a little less technical, you may be interested in the Devotionals which contain the text to three sermons I preached in church.
1. Revelation.
(a) General Revelation.
Revelation is a disclosure from God to humanity of that which would otherwise not be known of God's person, purpose, and works. It is done by means of acts and/or words. The disclosure of truth occurs both in the past and in the present. There are two major categories of revelation. The first category of revelation, that is present and ongoing, is general revelation. It is called general because it is available to all. The two main forms of general revelation are the world of nature and the conscience of humankind. In the world of nature, we see from Psalm 19:1-4 that God has revealed his glory and works to all people. Romans 1:19-20 shows that people can learn of God's existence from nature. The power of God is revealed in nature to such an extent that denial of God leads to a certain condemnation ("so that men are without excuse"). We can see from nature that God exists, that he is wise, powerful, great, and that he is good. We can learn enough about God through nature to bring responsibility to recognize the existence of a creator (Rom. 1:20-21) and to bring guilt if not acted upon (Rom. 1:18). Further, general revelation enables the consciousness of humankind to discern right from wrong. Romans 2:15 shows the conscience is able to judge the rightness of its thoughts, actions and attitudes. As important as general revelation is, it does not provide the necessary and specific truths to bring about salvation.
(b) Special Revelation.
Special Revelation, the second category of revelation, is the act of God whereby he makes himself and his truth known at specific times to specific people. Perhaps a variety of religions exist because people, influenced by general revelation, do not or cannot understand special revelation. While it can be clear to all that God exists, the Bible is the only source today of specific truth that can lead to salvation. Special revelation is a past event that includes personal experiences (Gal. 2:2), miracles (O.T. and N.T. times), prophecy (which includes both writing and non-writing prophets), and the life of Christ on earth. Hebrews 1:1-3 tells us that God spoke through Christ as he did the prophets. John 1:14, 18 explains that the glory of God was seen in Christ. The special revelation present today is found in the Bible. Both the Old Testament and New Testament claim to be revelation (Is. 1:2; Joel 1:1; 1 Cor. 14:37; Rev. 1:1). There is verification of its authenticity as revelation because of fulfilled prophecy, scientific accuracy, historical accuracy and its influence in the world. Its content includes truths that people would not write about (our sinful condition, ethical standards), and truths people could not write about apart from divine revelation (prophecy, creation, etc.). The written revelation is for the edification of believers (2 Tim. 3:16-17; Rom. 15:4), and for the salvation of unbelievers (2 Tim. 3:15; Jn 20:31). Although written revelation has been completed, it is not exhaustive. Since God is an infinite God, logically, there is much we can still learn about him. When we see him face to face, many of our questions will undoubtedly be answered.
2. Inspiration
Inspiration is the work of the Holy Spirit in guiding human authors to compose and record through their individual and unique personalities the selected message of God without error. The key verse for inspiration is 2 Timothy 3:16. Through people, God spoke his word. This was accomplished through the guidance of the Holy Spirit (2 Peter 1:21), and by the work of human authors through direct revelations, personal experiences (Acts 16:10), oral tradition (1 Tim. 3:16) and written records. The extent of inspiration includes only scripture (2 Tim. 3:16). Although the use of the word 'scripture' in the New Testament refers to the Old Testament, some portions of the New Testament were also classified as scripture (2 Peter 3:15-16 refers to Paul's epistles and 1 Timothy 5:18 refers to Luke 10:7 and Matthew 10:10). Further, inspiration refers to all scripture (2 Timothy 3:16), and to every word of scripture ( Matthew 5:18). Because the scriptures were inspired by God, we can also claim their innerancy and infallibility. (Innerency refers to accuracy, while infallibility relates the authority of the scriptures).
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1. The Nature of God.
According to the Westminster Shorter Catechism, "God is spirit, infinite, eternal and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth." Although there is no single, unarguable fact that proves that God exists, there are many converging lines of evidence that support the existence of God. It is assumed by scripture. The Bible starts with the presupposition that there is a God. It is also based on intuition. People have an awareness of divine existence that is separate from themselves. Further, the truths we hold about God and the probability of his existence do not conflict with the known laws of contradiction. Logic does not assume that God cannot exist. From what we know of history, science, and philosophy, there has never been anything that disproves the existence of God. If a person looked at the facts objectively that logically God could exist, that rational argument supports his existence and life has a new existential meaning with God, the person must assume, at least, that there probably is a God.
2. The Essence of God.
The essence of God is the incommunicable nature of God (i.e., that which belongs exclusively to God). First, God is totally spirit (John 4:24). He has no physical body (Ps. 8:3; Deut. 33:27), and he is invisible (l Tim. 6:16; Jn 1:18). Second, God is self-existent (Jn 5:26). The basis of his existence is himself. He is uncaused and has no creator. Third, God is immense (1 Kings 8:27). He transcends all spatial limitations. Fourth, God is eternal (Ps. 90:2). He is free from all succession of time. Fifth, God is immutable (James 1:17). He is unchanging and unchangeable in his perfect holiness, goodness, righteousness, etc.
3. The Attributes of God.
The attributes of God find their source in the essence of God. There are both non-moral attributes (with no standard of right or wrong), and moral attributes (with a standard of right and wrong).
(a) Non-moral Attributes.
God is omnipresent. He is at every part of the universe with his whole being (Acts 17:27; Ps. 139:7-10). God is omniscient. He perfectly knows himself and all things past, present, and future (Isaiah 40:28; Job 37:16). God is omnipotent. He possesses all power to do everything that is in harmony with his nature and plans (Gen. 17:1; Rev. 19:6).
(b) Moral Attributes.
God is holy. He is absolutely distinct from all creation and sin (Isaiah 6:3). God is righteous. He has perfectly conformed to his own laws of holiness and truthfulness. He is just. He rewards those who are faithful (2 Tim. 4:8; Heb. 11:6) and punishes those who are unfaithful (Rom. 1:18). He is also good. He bears all the qualities of an ideal person: love, kindness, graciousness and mercy (Mark 10:18).
4. The Being of God.
(a) Unity.
There is one God whose nature is undivided and indivisible (Deut. 6:4). God is not a multiple God, nor can he be. God is a singular God. Logic would dictate that there are no other gods because there can be only one creator, one sustainor, and one master of the universe. Within God's being, although there are distinct functions and personalities, there is ontological wholeness. This wholeness does not imply a mass of sameness, but instead, distinctions within an inseparable intimacy.
(b) Trinity
There are three eternal persons in one divine nature known as the Father, Son, and Holy Spirit. This doctrine is known inductively from scripture. The Father is emphasized in the Old Testament, while the Son is emphasized in the New Testament. The Son is generated of the Father (Jn. 5:26) and the Holy Spirit proceeds from the Father and the Son (Jn. 15:26). Each are persons with individual personalities (mind, emotion, will). With the mind, God is able to think rationally and logically; with the emotions, God is capable of feeling (grief, compassion); with the will, God is capable of action (love, justice, mercy). Further, there are works that distinguish all three. The Father through the Son is the creator (Gen. 1:1; Col. 1: 16; Jn. 1:3), the Son is the atoner (2 Cor. 5:17; Romans 8:1); and the Spirit sanctifies (1 Cor. 12:13; Eph. 5:18). While the unity emphasizes the intimacy of God, the Trinity emphasizes the individuality of God. There are functional differences, yet ontological wholeness. Each member is not one third of God. Instead, each member possesses the fullness of God, but not the totality of God. The totality of God emphasizes all three functional distinctions of God, while the fullness of God shows the ontological wholeness and unity of God.
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1. The Pre-incarnate State: John 1:1-2.
Christ, the second person in the Trinity, has always been eternally the same essence and substance as the Father and the Holy Spirit. He is eternal deity. His status is the second rank in the Trinity, not a second rate God. He is and has always been eternally generated of the Father and is, therefore, dependent upon the Father (Mt. 26:63-65; John 5:18-25; 10:30-36; 19:7). He is the firstborn of all creation (Col. 1:15) meaning all created things were created in his image. He was the "prototype" of things to come.
2. The Incarnation.
How could God the Son become a man? Deity did not cease to be divine, but he became less when he added to himself the nature of humanity. Just as a person does not stop being fully human when he/she receives the Holy Spirit, so too God did not stop being God when he took on a human nature (Phil. 2). He became less by addition. The infinite put on the finite. While Christ was on earth, he gave up his independent exercise of his non-moral attributes and his position in glory. He was born from a woman who was a virgin as a verifiable sign of a miraculous birth. The miracle itself testifies to his holiness and deity.
3. The Hypostatic Union.
How can divineness and humanness co-exist in the same being? God is not totally different from humankind. Both God and people are personal, and both have intellect, emotion and will. It is not inconsistent that God could become a man. He would not have to totally change. When Christ was on the earth, we saw the fullness of God (Col. 2:9; 1:19; Heb. 1:3), not the totality of God (which resides in all three members combined). Further, he was fully human, not totally human. The single difference between him and us, who are totally human, is he did not have a sinful nature. It is not a requirement to possess a sinful nature to be human. Although he had a distinct divine and a distinct human nature, he was only one person. Because the divine nature was inseparable from the human, he could not have sinned.
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The Holy Spirit is God. He is ranked third in the Trinity, but not rated third. He is ontologically identical with the other two members of the Trinity, but has distinct functional differences.
1. His Person.
The Holy Spirit is a person, not a force. He has the elements of personality, i.e. mind (l Cor. 2:10-14), emotion (Eph. 4:30), and will (1 Cor. 12:7-11). Further, as proof that he is a "person", we see the Holy Spirit teaching, interceding, convicting, and comforting (John 14-17; Rom. 8). These could not be possible if he were a force.
2. His Deity.
Peter calls the Holy Spirit God in Acts 5:4. Also, he does things that logically only God can do (i.e. incarnation of Christ; baptizing the believer into fellowship with God; revealing the future; sanctifying of the believer).
3. His Ministry.
The Holy Spirit is the agent of truth who brings truth from the Father to humankind. Since it is his function to reveal the Father, we have fellowship with the Father because we have fellowship with the Holy Spirit. Inspiration is the Spirit's leading of human authors to write down the special revelation of God (l Pet. 1:10). Illumination is the ministry of the Holy Spirit whereby people are enabled to understand the scriptures (l Cor. 2:12-14). This and the following are ministries that still occur today: he indwells the believers within the church (Eph. 2:19-22), he gives gifts for service (Eph. 4:7-11), he enables the believer to be fruitful (Gal. 5:22-23), He guides people to do the will of God (Acts 13:1-3), and baptizes the believer into the body of Christ (1 Cor. 12:13). Further, he is instrumental in the work of regeneration (giving new life, Titus 3:5), in sealing the believer to God for ownership and security (2 Cor. 1:22), in indwelling the believer (living in the believer, 1 Cor. 6:9), in anointing the believer that we might have the capacity to understand the truth of God (2 Cor. 1:21-22), in baptism (1 Cor. 12:13), and filling the believer on a continual basis for the purpose of control and service (Eph. 5:18). The Holy Spirit does gift his people with abilities that enable believers to better serve God and others. They are for the purpose of bringing believers to maturity (Eph. 4:7-14). The Holy Spirit enables people for ministry by giving gifts that are relevant to the persons needs. If a person needed the gift of tongues, I believe the Spirit would give it. Tongues, however, is not an automatic gift to all who are born again.
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1. Angels.
Much can be said concerning the existence, origin, classification, names, and kinds of angels. Here, it is important to note that all angels (elect and evil) are a creation of God (Col. 1:16). While God did not create evil, he does permit his created things to reject him. The "wings" on angels symbolize a swiftness to do God's will. The ministry of angels to believers is to provide for needs, to give encouragement, to protect (Daniel and the furnace), to rescue, and to answer prayer. It is the angels who surround us and protect us from sin that would otherwise overwhelm us.
2. Satan and His Demons.
Demons are non-elect angels who followed Satan in his rebellion against God (Ez. 28: 11-19). To be certain, there is no such thing as "demon possession". Demons own nothing and possess nothing. Although Satan does rule over the kingdom of darkness (Matt. 12:26), his kingdom is only one of spirit, not a physical kingdom. A more proper concept for possession is "demonization" which implies control, not ownership. A person confronting a demonized person must be very careful. While Satan and his demons are very skilled at lying, they are completely under the authority of Christ at all times. Because of our possession by Christ, we also have authority through Christ over demons. As believers, we must renounce Satan, not by mocking him or ignoring him, but by respecting him. We submit to God, resist Satan, and he will flee from us. A person can become demonized by ancestry (occult experiences in the family), by transference (affected by surroundings and by personal experience). When a person is truly demonized, there are definite signs. A demonized person is incapable of fellowship with God. Often physical strength increases and the voice can change during confrontation of the demon. Too often, however, mental illness or sickness is confused with demonization. Sickness cannot be cast out. it can only be healed. When we are sick, we do not rebuke Satan, we plead to God. There is much Biblical evidence for the existence of Satan and his demons. Genesis 3:15 shows the intense struggle between Eve and Satan. Satanic attack continued in Genesis 4:1-6 and 6:1-10. The New Testament has overwhelming evidence for the existence of demons. The ministry of Jesus caused a violent outbreak of demonic activity (Matt. 4: 1-10; 10: 1; 15: 22, 28;). The New Testament describes their nature in Luke 4: 33; 6: 18, their activity in I Tim. 4: 1; Rev. 16: 14, their opposition to the believer in Eph. 6: 10-20, their abode in Luke 8: 31; Rev. 9: 11, and their final doom in Matt. 25: 41.
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1. Anthropology.
(a) The Immaterial Nature of Humanity.
We were created by God to be creatures in his image. While we are not exact replicas of God, there are some similarities. The image created was not a physical image, but a spiritual image. God is a spirit, and we possess a spirit. Both God and humanity possess a personality. We have the psychological characteristics of mind, emotion and will. It is our personality which enables us to commune with God. Further, both God and humans possess morality. God is holy (Is. 6:3) and so was man. We had positive righteousness, not mere innocence or neutrality (Eph. 4:24). Our morality gave us the right to commune with God. Lastly, God is immortal, and so was humanity (1 Tim. 6:16). At one point, we were not subject to death or separation from God.
We possess a triune nature which can be diagrammed with three concentric circles. The outer circle is our physical body. The middle circle is our psychological mind. The inner circle is our spiritual nature which is made alive at regeneration. All people have individual, unique outer circles, but identical spiritual natures after regeneration (2 Cor. 4:13). We are, however, called to have the same pursuit and psychological goal in our lives (l Cor. 1:10).
(b) The Material Nature of Humanity.
It is here we discuss the outer two circles of humanity (physical and psychological). There is some overlapping between the immaterial and material categories since the psychological is one of the areas we are in God's image. Christ had a physical body, like ours, and now his is a glorified body that is unlike ours. Therefore, our physical bodies, as they are now, are unique to created things. They are not in God's image. Our body is called the body of sin (Rom. 6:6) which indicates that the sin nature is expressed through the body, and it is called the mortal body (Rom. 6:12) which indicates the body is subject to death. Romans 7:24 speaks of the body of this death which demonstrates our body contains that which leads to death. Philippians 3:21 calls it the body of humiliation which shows our body has limitations (it gets sicks, grows weak and dies).
At creation, we were similar to God psychologically. Both God and people have mind, emotion and will. Our intellect, emotion and will were not distorted and damaged by sin. Our body was an instrument of our psychological and spiritual natures (as it is now), but then, it was immortal. In the future, there will be complete restoration, and better. Not only will our psychology be fully what God intended it to be, but our body will be incorruptible (Phil. 3:21; 1 Cor. 15:50-54, 2 Cor. 5:1).
2. Hamartiology.
It is here we discuss the present state of humanity's physical, psychological and spiritual natures. Sin has either corrupted or destroyed every part of us. Although we can still have the same spirit as before the fall, it is not made alive until after regeneration. Our original morality is lost (Rom. 3:10-11), although we do have a sense of right and wrong. Our personality is defiled. Although we still possess mind, emotion and will, the mind has been corrupted to give homage to the creation rather than the creator; the emotion has been twisted to find meaning outside of God; the will now desires to serve the creature, rather than the creator. Further, because of sin, we are no longer physically immortal (Rom. 5:12; Heb. 9:27). Sin has touched every possible area of our beings.
Although Satan was the original author of sin, Adam was its human author (Rom. 5:12). It was a free act of revolt from God by means of choosing self interests rather than God's interests. For humanity, the result of sin is spiritual death (Rom. 6:23). The guilt of Adam's sin is imputed (put to the account) to all humanity (Rom. 5:12). Further, we all continue to sin (Eph. 2:3). The guilt of this personal sin is also put to our account (Rom. 3:23).
We are sinful when we do things that do not conform to God's moral law (l Jn. 3:4). However, we are sinners who have a fallen nature not only because of what we do, but also because of who we are. We can clearly see this struggle in Romans 7. Paul realizes that the sinful nature desires to satisfy itself with anything but God. Our sinful nature deceives us into believing that life comes from anything and everything except God (a relationship, money, drugs, or a golden calf). An act of sin is an obedient response to sin's deception. We cannot sin without replacing God in our lives with something or someone else (see also Eph. 4:22; Gal. 5:16; Phil. 3:8). Because God is holy (separate from sin), and because we are sinners, we are therefore separated from God.
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Atonement is the act of God whereby he provides a just basis for the fellowship of sinners to be reconciled to himself. God has not arbitrarily chosen to dislike sin. Because he is holy, he has a settled opposition to sin. The wrath of God toward sin requires him to separate himself from sin and sinners. This separation, death, is not merely a punishment God gives to sinners, but also, a reflex God has towards sin. Separation from sin is part of God's nature.
1. The Basis of Atonement.
(a) Death.
Because we all have sinned (Rom. 3:23), and because sin deserves death (Rom. 6:23), in our natural state, we are separated from God. It is logical that the amount of separation must be infinite since no amount of work can rejoin us to God (Gal. 3:10-13). Therefore, only an infinite death could close an infinite separation. This death was produced by Christ who took upon himself the guilt of all humanity (Is. 53:6; 2 Cor 5:14, 21; 1 Pet. 2:24; 3:18; 1 Jn. 2:2). The attribution of our guilt on Christ is called imputation.
(b) Resurrection.
It is a further proof of the deity of Christ that he could die an infinite death in a finite period. His resurrection was the verifiable sign to all people that he was who he claimed to be and that his mission of atonement was a complete success. This is the single most important event in history. If the resurrection did not literally occur at an actual point in history, all humanity would be totally without hope and the Christian religion as we know it would be absolute foolishness. If the resurrection could be disproven, our hope in God would (and should) vanish (l Cor. 15:17).
2. The Provision of Atonement: An Ordo Salutis.
(a) Condemnation (Romans 1:18-32).
In our unregenerate state, we all stand condemned before God because of our sin. Without a divine intervention from God, we would all perish.
(b) Call.
The call to repentance can be both external and internal. It is likely that the external call precedes the internal call (Rom. 10:14), although it is also possible that the internal call can occur first (Acts 8:26-40). The external call is done by a believer who convinces people of their dependence upon a provider, their depravity, the truth of the gospel and a personal need to trust. This evangelism is an essential tool used by the Holy Spirit. The internal call is done by the Holy Spirit. He enables sinners to overcome pride, to confess inherent sinfulness, to accept the truth of the gospel and to forsake lesser masters. Those who do not believe the gospel remain in unbelief because they are permitted by God to harden their hearts. The difference between the Holy Spirit's work in the elect and nonelect is a veil over the unsaved person's mind and a removal of that veil over the saved person's mind (2 Cor. 3:14-18; Rom. 9:14-18). It is the Holy Spirit who removes the veil and softens the heart so that repentance is possible (Rom. 8:30).
(c) Repentance, Conversion and Belief.
The essential element in repentance is transformation of one's ultimate concern in life to another ultimate concern. In our innermost being we are naturally enemies with God (Rom. 8:7). When we repent, our desire to serve anything but God is transformed to a desire to serve God. The essential element in conversion is change from persuasion from one truth to another. Where repentance is a change of heart, conversion involves a change of mind. 2 Timothy 1:12 shows that the converted person possesses knowledge, persuasion and commitment.
Belief is a mental ascent to the truth claims of Christianity, but does not stop there. It is a response of the whole person that deeply believes that God is the provider of all. Because we have repented, we have turned from false gods. Because we are converted, we can stand firm in the rational knowledge, the logical persuasion and in existential commitment to God. Because we believe, we know that in God we are complete. We need nothing else to supplement God.
(d) Regeneration.
When we are converted, we are also regenerated. We are moved from a state of death to a state of life. This involves new birth (Jn. 3:3-8) by entering into new life, a new creation (Eph. 2:10; 2 Cor. 4:6; 5:17) where our nature changes from hatred and apathy toward God to love concern for God, and a resurrection (Col. 2:13) where we are given power to overcome sin. Regeneration is a supernatural work of the Holy Spirit, not a decision of the saved person. Because we are regenerated, we have a new spiritual life instead of only physical life.
(e) Justification.
Because of Christ's death on the cross, humankind has many benefits that are listed here under justification. They are listed together because they all happen to the sinner by God at the moment of repentance. Further, they are listed together because, unlike regeneration, they are unconscious qualities of our position before God. We are, at this moment before God, as righteous as we will ever be. The covering of human guilt was done by Christ at the cross (expiation), and the wrath of God against people's guilt was turned away (propitiation; 1 Jn. 2:2; 4:10). The penalty for sin has been paid in full so that God's standards for death because of sin are not compromised (redemption; Eph. 1:7; 1 Pet. 1:18-19). The relationship between believers and God is now a reality (reconciliation; 2 Cor. 5:18-20). Further, we are as righteous before God as Christ himself not because we are made righteous, but because righteousness has been imputed to us. Just as our guilt was imputed to Christ on the cross, so also his righteousness is imputed to us (justification; Rom. 4). Finally, we have adoption (Rom. 8) which means we have continual privileges and status as children of God. We belong completely to God and no one else.
(f) Sanctification.
Just as God already made our legal standing with him perfect, he is also at work in us to make us righteous (Col. 3:9-10). Sanctification is the lifelong process, starting at the moment of justification, that brings believers into deeper intimacy with God. This process includes improved obedience and maturation (Matt. 5:48) and mortification of the old self (Rom. 6). The agent of sanctification is the Holy Spirit (l Cor. 6:11). Through sanctification, we live out our faith as life signs that we are truly justified. If we have no faith, we have probably never been justified, which means we have never repented. We have been called to persevere.
(g) Glorification.
The ultimate goal of our salvation is glorification, the future completion of the believer's salvation including physical, moral, and spiritual transformation after leaving the present world (Rom. 8:16-30). Salvation is not a single act. It is an act of the past, (calling, repentance, regeneration, justification), of the present (sanctification), and of the future (glorification). Because of the atonement we can enjoy all these things.
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1. The Universal Church.
The universal church is not a biblical concept. The church is a local gathering, a committed fellowship with order and structured leadership. The union of all believers joined by the baptism of the Holy Spirit into the body of Christ comprises Christians as a whole which some have called the "universal church". This means all believers and only believers are members. The baptism (1 Cor. 12:13) shows our position in Christ. The body of Christ (1 Cor. 12:12-31) has unity (v. 12-13), diversity (v. 14-20), and interdependency (v. 21-30). While the "universal church" may actually exist, its relavance is in question as the directives in the Bible are given to the local church. Although all believers share membership in the universal church, importance and call is rightly given to participation in a local body.
2. The Local Church.
The local church is a group of professing believers who are organized according to the New Testament pattern and meeting for the purposes specified in the New Testament. It is local in that it is a visible manifestation of the body of Christ. Attenders, however, can be both saved and unsaved. It is organized into roles of people and leadership, rules, ordinances and sacraments.
(a) Purposes of the Local Church.
The local church exists to evangelize in the world (Mt. 28;19-20). This is not merely the job of the pastor, but of everyone. Further, the church exists to assist believers into a deeper relationship with God. This ministry is called edification (Acts 2:41-47). This is the priority in the church. It includes teaching of the word, fellowship (sharing, partnership, communication, not just potlucks), worship, prayer, ministry, and praise.
(b) Membership in the Local Church.
In order for a person to be accepted as a member of a local church, the person must be born again and be able to not only verbally articulate his/her faith as a sign of regeneration, but also possess a lifestyle that is consistent with his or her belief. Second, he/she must be baptized, or be willing to be baptized as a public testimony of identification with Christ. Third, he/she must be interested in spiritual matters.
(c) Offices in the Local Church.
(1). Elder (Titus 1:5-9; 1 Peter 5:1-5; 1 Timothy 3:1-7)
The office of the elder is the primary office in the church. They are the ones who are the more spiritually mature in the congregation and should, therefore, lead the church. James 5:14 indicates that a plurality of elders should be present, not just one. Because of the imbalance of power in the authority structure, it would be best if the pastor not be the chairman of the elder board. 'Pastor' is a gift, not an office. The duties of the elders are to teach, oversee (guidance), protect from moral and spiritual error, and rule.
(2). Deacon.
The role of a deacon is to assist the elder. Again, there should be a plurality of deacons in the church as well as elders.
(d) Discipline in the local church I Cor. 5Thessalonians 3:6-15; Matthew 18
Corrective church discipline is primarily a job of the mature church leadership. It is a process of dealing with a believer whose actions have a harmful effect on the body. The process attempts to bring a believer back into a lifestyle that conforms to the standards of Godly living as set forth in the Bible. The purposes of church discipline are to purify the church, to restore and reconcile the sinning believer, to act as a deterrent to other believers and to validate the church testimony in the world. Reasons for discipline may include doctrinal deviation, undisciplined living, conflict between believers, etc.
(e) Ordinances and Sacraments in the Local Church.
A sacrament is a visible sign to symbolize or confer grace. This is common in the Catholic Church. An ordinance is a rite prescribed by Christ for his church. It is a ceremony that does not confer grace. They are commanded by Christ, addressed to the whole church, and are practiced by the early church.
(l) The Lord's Supper (1 Cor. 11:17-34).
The purpose of the Lord's supper is to celebrate atonement. As we take the elements, we remember they symbolize the death of Christ on the cross. We bring to mind the relevance of soteriology and think through the different things done for us because of the cross (justification, regeneration, etc.). It is for this reason that only believers can fully appreciate the Lord's table.
(2) Baptism. Acts 2: 38; 10: 48; 22: 16; Rom. 6: 3; I Cor. 1: 13-16; Gal. 3:27
The mode of baptism is not as important as the meaning. When we are baptized, we are identified as the property of Christ and as members of a church that is committed to the service of Christ. It is a public service because it is a public testimony of a believer.
(f) Other Issues.
(l) Tithing (1 Cor. 16:1-2).
The admonition of tithing must be regular, proportionate (as God prospers us), and with a proper attitude.
(2) Divorce (Matthew 19:1-12; 1 Corinthians 7).
There is not a total prohibition on divorce. If fornication is present, divorce and remarriage are permitted. Those who are divorced are not excluded from ministry in the church.
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Although the kingdom of Israel was interrupted by the captivity in Babylon, the promise to David was fulfilled in Christ, David's successor, who initiated the perpetual kingdom that has been intact to this day. This perpetual kingdom is identified as the kingdom of heaven and the kingdom of God (Matt. 4:17; Mark 1:15; Luke 4:14-15). Matthew 6:9-10 relates the positive aspect of the kingdom in slowly bringing about the complete and absolute sovereignty of God. Negatively, the supremacy of God is achieved by overthrowing Satan who is responsible for the opposition to God's will (Matt. 22:24; Luke 22:69). The kingdom can be clearly seen as a present kingdom (this age) and a future kingdom (age to come).
A. The Present Kingdom.
For the people of Christ's time and ours, the kingdom of heaven was a mystery. It was thought the Messiah would be a powerful world leader who would overthrow the unjust rulers. The mystery of the kingdom was that it was an internal kingdom, not external. The expected work of the future kingdom was unexpectedly now present. This mystery was revealed only to those who were saved (both by Old Testament followers and gentiles; Eph. 3:3-6; Rom. 16:25-26). In this age, the kingdom is shown by submission to God's will in individual lives (Col. 1:13; Eph. 5:5; Luke 16:16). The world as a whole is still in rebellion to God's rule (Eph. 2:1-2; 2 Cor 4:3-4). There is a slow transition between the two ages in which some of the power of the age to come can be experienced in this age. The reason we can experience eternal life in this age is because the power in the age to come has overlapped into this age. While this age will cease at the close of the millennium, the age to come was inaugurated with Christ. The full blessings of the age to come can only be partially experienced in this age. The kingdom God promised to David is now at hand, but will not fully be realized until this age passes away.
B. The Future Kingdom.
When Satan is totally overthrown at the end of the millennium, the age to come will be fully realized. There will be world-wide submission to God's will, not just individual submission (Mt. 13:41, 43). The eternal life we now believe we have will be fully realized (Mark 10:30). The differences in the present and future kingdoms are greater than the similarities. Now, we see only an image of the future kingdom in our own personal salvation. When Christ comes at the end of the tribulation (Mt. 24:30-31), when the saints are resurrected (Luke 20:34-36), and when the evil people are judged (Mt. 13:39, 49-50), the age to come will be more fully known. This will occur at the close of the tribulation. Then the millennial kingdom will be present which will still not be a perfect and final manifestation of the age to come because it will end in rebellion. When Satan is finally put in the bottomless pit, this age will pass.
From the fall of Adam, until the second coming of Christ at the end of the tribulation, there is individual realization of God's reign with the defeat of Satan in individual lives. During the millennium, there will be a general realization of God's reign with a defeat of Satan by imprisonment in the abyss. In the eternal state, when this age has passed away, there will be a full realization of God's reign and a full defeat of Satan when he is put into the lake of fire. The emphasis on eschatology is rightly placed on eternal life, not the timing of events. This was Christ's central theme in John and is synonymous with the synoptic teaching of the kingdom of God. Eternal life is both a present reality and a future potential. We have unending life from conversion forward (Jn. 11:25-26) that will be fully realized following the resurrection.
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