Both the imputation of Christ and Christ's living in the believer is entirely passive to the believer. And yet, there remains a wealth of "active righteousness" for the Christian to pursue.
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All in Theology
Both the imputation of Christ and Christ's living in the believer is entirely passive to the believer. And yet, there remains a wealth of "active righteousness" for the Christian to pursue.
In short, Isaiah is about Jesus Christ, the God-man, who dwells in the midst of his people and transforms them into his bride. And the two will become one. Isaiah is about the marriage feast of the Lamb of God.
The scriptures teach us that baptism saves, and in that light, we can understand this passage better.
Calvin's profound concern for the social welfare of the people—and the role it plays in the communication of the gospel—cannot go underemphasized.
The innocence and sinlessness of Christ are pronounced by the one who convicts him.
The "whole doctrine of the gospel" in Calvin's catechism is driving towards this love of God, love of neighbor, and hatred of sin.
And yet, baptism is not a mere figure. For "at the same time, it has the substance connected" such that God "does not deceive us."
There were memorable moments in each other lectures, and while I was somewhat familiar with Horton, it was a delight to hear Nancy Guthrie speak.
Hunsinger's career and publication of Reading Barth with Charity redeem Barth for the traditionalist paradigm if only until the next response from the revisionists.
This view of God's law—Cooper contends—is not only foreign to Lutheran orthodoxy but is a far cry from the Reformed view of God's law.
Christ's time alone with the Father was in preparation for more ministry. It was sustaining. But not to proceed in selfish endeavors. Prayer, ultimately, calls us outside ourselves.
The first Adam's garden was peaceful. The second Adam inherits a wilderness full of danger.
That Christ subjects Himself to John's baptism is not confusing. It is comforting. It is not perplexing. It it the being of God's perfecting of His Saints.
Unconsciously adopting this "Lutheran" view that Cooper proves is not orthodox can only but hurt Reformed communities.
I am profoundly uncomfortable with placing Noah’s faithfulness front and center as the means for which the covenant was established.
It remains unclear if Luther returned to the doctrine of the early church or truly added to it as the Orthodox theologians claim.