June 7, 2017 by Jeff Davis

Role of Christ and Spirit in Salvation and Security of Believer

The distinctive work of the Son of God and the Spirit of God in the procurement of salvation begins with an understanding of the oneness and unity, achieved between Christ and the new believer. Millard Erickson demonstrates, “All that the believer has spiritually is based on Christ’s being within. Our hope of glory is Christ in us [and] our spiritual vitality is drawn from His indwelling presence” (Erickson 2013, 878). Christ Himself came into the world and took on human nature (John 1:1, 1:14). He then paid the ultimate sacrificial price for all of humanity, with His life, and through His vicarious atoning death on the cross. Christ’s sinless life, His suffering, and His death satisfied the demands of God’s divine justice (1 Peter 3:18) and restored the severed relationship between God and His children (Romans 5:10). Humanity’s problem was, “Our sinful acts have alienated us from your God; and our sins have caused Him to reject us and not listen to our prayers” (Isaiah 59:2). However, “God demonstrates His own love for us, in that while we were still sinners, Christ died for us” (Romans 5:8). Christ’s death ultimately provided salvation and as Erickson shows, “Christ: (1) gave us a perfect example of the type of dedication God desires of us, (2) demonstrated the great extent of God’s love, (3) underscored the seriousness of sin and the severity of God’s righteousness, (4) triumphed over the forces of sin and death, liberating us from their power, and (5) rendered satisfaction to the Father for our sins” (Erickson 2013, 729). The satisfaction theory or atonement as compensation to the Father best encapsulates the role Christ played in procuring humanity’s salvation.

At the moment of salvation, there is a union the new believer attains with Christ, one made up of several parts, and one in which can never fully be comprehended, due to the union being a profound mystery (Ephesians 5:32). Erickson defines the act of salvation as, “The application of the work of Christ to the lives of humans” (Erickson 2013, 826). The first part of this union is of a judicial nature and recognizes believers as being righteous because Christ dwells within. Erickson illustrates, “God does not say, ‘Jesus is righteous but the human is unrighteous.’ [Instead,] He sees the two as one and says in effect, ‘They are righteous’” (Erickson 2013, 881). As the parable of the vine and branches demonstrates, one’s union with Christ is also vital (John 15:4). Leon Morris explains, “The two ‘abidings’ cannot be separated, and ‘abiding’ is the necessary prerequisite of fruitfulness. No branch bears fruit in isolation. Every fruitful branch has vital connection with the vine. So to abide in Christ is the necessary prerequisite of fruitfulness for the Christian” (Morris 1995, 595). In this union, the life of Christ flows into the life of the believer providing both spiritual strength and renewing the believer’s inner nature. The final union is spiritual in nature and in large brought on by the Spirit of God, as Erickson reveals, “Not only is our union with Christ brought about by the Holy Spirit; it is a union of spirits” (Erickson 2013, 881). The union with Christ, as a result of salvation, seems to have the most impact with regards to justification or how God views sinners as now being righteous in His sight. While justification is a single act, occurring at salvation, sanctification and regeneration are an ongoing exercise of faith, with the ultimate goal of becoming more like Christ in one’s thoughts and actions.

The Spirit of God or Holy Spirit plays a major role with conviction of sin, which leads to repentance (John 16:8-11). This divine call or prompting that leads to salvation is an act of God, and is called efficacious grace since it is an effective operation of grace. Charles Hodge explains:

There are three classes into which all events of which we have any knowledge may be arranged. First, those, which are produced by the ordinary operations of second causes as, guided and controlled by the providential agency of God. Secondly, those events in the external world, which are produced by the simple volition, or immediate agency of God, without the cooperation of, second causes. To this class all miracles, properly so called, belong. Thirdly, those effects produced on the mind, heart, and soul, by the volition, or immediate agency of the omnipotence of God. To this class belong, inward revelation, inspiration, miraculous powers, as the gift of tongues, gift of healing, and regeneration” (Hodge 2011, 683).

To this third class belongs the work of efficacious grace, so while the Spirit of God plays a major part in pre-conversion, the Spirit is also the driving force behind regeneration. Erickson describes this process as, “God’s transformation of individual believers, His giving a new spiritual vitality, and direction to their lives when they accept Christ” (Erickson 2013, 872). The Spirit of God facilitates God’s renewing work in the life of the believer and this is a never-ending process. After conversion, the Spirit of God continually works to sanctify the believer (Galatians 5) and Erickson describes this process as, “The Holy Spirit’s applying to the life of the believer the work done by Jesus Christ” (Erickson 2013, 897).

When looking at the assurance, evidence, and security of believers, there are several key components to each of these terms. The assurance of salvation refers to the question, “How do I know I am saved/rescued from my sin.” This is rooted in God’s ability to see the heart of His children and there is no middle ground; He is either Lord of one’s life or He is not. 1 John 5:11 says, “And this is the testimony, that God gave us eternal life, and this life is in His Son.” This is a propositional truth, meaning we are saved by grace, through faith, based upon on our own beliefs/faith. I. H. Marshall explains, “The question whether we accept God’s testimony or not is not a merely academic one. On our answer too it changes the question whether or not we participate in eternal life. For what God’s testimony means is that he has given us eternal life; but this life is given only in His Son” (Howard 1978, 241). Assurance also is reflected in one’s behavior, meaning, “Do we look like and act like out Father?” One’s faith must be rooted in the blessed assurance of salvation and no amount of good works will ever satisfy.

When referring to evidences of salvation, the key difference between this and the assurance is now the focus is placed on whether someone else is saved. The book of James, specifically 2:17 establishes faith must be expressed and lived, by walking the talk. Frank Gaebelein explains, “James states the proposition he intends to demonstrate in the following verses: ‘Faith… not accompanied by action is dead. Action is the proper fruit of living faith. Because life is dynamic and productive, faith that lives will surely produce the fruit of good deeds. Therefore, if no deeds are forthcoming, it is proof that the professed faith is dead” (Gaebelein 1981, 183). The distinction James is making is not to deny faith; rather, he is indicating it is not the right kind of living faith, which does not possess the power to save. Only by inspecting the fruit in other peoples’ lives can the evidence of salvation be determined, but one must be careful not to solely base the assurance of salvation on what he or she does, but instead on what Christ Jesus has already done in their lives.

The security of the believer answers the question, “How secure is one in his or her salvation?” This is a highly debated subject matter amongst theologians and has become dogma and/or doctrine for many denominations of faith. In this writer’s opinion, an adopted child of God cannot be disowned. Paul, in chapter 5 of his letter to the Romans says, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” Douglas Moo explains, “By believing in Jesus Christ, the divine agent in God’s climactic act of deliverance, Paul and the Christians of all ages and places, have been declared innocent of all charges justly brought against those who sin and fall short of God’s glory. Paul presents this declaration of justification as a past act, which brings to the believer a new and permanent status and acquits the sinner” (Moo 1996, 298). A more reformed theology views justification as God’s declaration of one’s righteousness on the merits of Jesus Christ. Proponents of Arminianism warn falling away from Christ is possible citing passages such as: Hebrews 6, 10, Matthew 24, and 1 Corinthians 10. Ultimately, as Erickson illustrates, “It is possible to fall away and by relying on our own strength we surely will. However, if we are secure in Christ it is because of the work of the Holy Spirit, and the work of God in our lives that keeps us from falling” (Erickson 2013, 919-922). Essentially, this means a true follower of Christ we will not fall away despite the warnings that a believer can fall away. The warnings in Scripture serve in many ways like a fence, to keep believers committed to serving the Lord, without removing their free will to choose.

BIBLIOGRAPHY

Elwell, Walter A. ed. Evangelical Dictionary of Theology. 2^nd ed. Grand Rapids, MI: Baker Academic Publishing Group, 2001.

Erickson, Millard J. Christian Theology. 3^rd ed. Grand Rapids, MI: Baker Academic Publishing Group, 2013.

Gaebelein, Frank E. Gaebelein, ed., The Expositor’s Bible Commentary – Volume 12: Hebrews through Revelation. Grand Rapids, MI: Zondervan, 1981.

Marshall, I. Howard. The New International Commentary on the New Testament – The Epistles of John. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1978.

Moo, Douglas J. The New International Commentary on the New Testament – The Epistle to the Romans. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996.

Morris, Leon. The New International Commentary on the New Testament – The Gospel According to John. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995.

June 1, 2017 by Jeff Davis

Christology, Person and Work of Christ, & Atonement

The doctrine of salvation and the study of exactly how Christ’s death secures the salvation of those who believe remains a highly debated topic amongst theologians. Ultimately, one’s view of Christology and biblical understanding of Soteriology sets Christianity apart from any other religion, in that Christianity is the only religion that bases one’s salvation on faith alone, by grace alone, and through Christ alone. Millard Erickson emphasizes, “In the history of the church, the most heated debate in Christology has been over the understanding of the person and work of Jesus Christ” (Erickson 2013, 603). In the early history of the church, the person and work of Christ were viewed as one and the same, but during the medieval period, there arose a shift in scholastic theology, which began to separate the doctrine of the person of Christ: (His divinity, humanity, and the unity of the two) from the offices and work of Christ (Erickson 2013, 617). This quickly led to disputes over the deity of Jesus and ultimately estranged the average Christian from having an impactful or experiential relationship with Christ, because the theological questions caused Christology to no longer be relevant to the average follower of Christ. An opposing view and the second shift in the view of the person and work of Christ would occur during the nineteenth and twentieth century, defined by Philipp Melanchthon’s statement: “To know Christ is to know His benefits” (Pauck 1969, 21-22). Luther further emphasized Christ’s saving activity for the believer, while Friedrich Schleiermacher stressed the importance of the experience of what Christ does in the believer. Paul Tillich would synthesize these views and assert, “Christology is a function of Soteriology. The problem of Soteriology creates the Christological question and gives direction to the Christological answer” (Tillich 1957, 2:150). Erickson illustrates how in this theory, “The theological answer is correlated with the existential question. Accordingly, we should concentrate upon the symbolism of the biblical materials, since it stresses the universal significance of the Christ event” (Erickson 2013, 617). By approaching the person of Christ through the work of Christ, it creates a greater unity between Christology and Soteriology and demonstrates the significance of the doctrine of Christ. Regardless of which view is taken, it is virtually impossible to separate the work and person of Christ and any effort to do so has the potential to lead to heresy. Erickson does demonstrate there is an acceptable way of beginning Christology with Christ’s work. However, he cautions, “While it must not be allowed to set the agenda, it can be used as a point of contact for more elaborate discussions of His nature” (Erickson 2013, 618).

Through a proper understanding of Christ’s work, it aids the believer in understanding exactly how Christ fulfilled the offices of: prophet, priest, and king, which leads to the three major functions of Christ being: revealing, ruling, and reconciling. The life and ministry, crucifixion, and resurrection of Christ then provide the framework for the doctrine of atonement, which Erickson explains, “Is the transition point from the objective doctrines of God, humanity, sin, and the person of Christ to the subjective doctrines. This transition point is the key element in balancing Christian theology to make it relevant to the believer” (Erickson 2013, 713). Just as there are multiple views pertaining to the person and work of Christ, the doctrine of atonement is no different and over the years, many inadequate theories have been presented. Ultimately, as Erickson emphasizes, “The example of Christ, the demonstration of the extent of God’s love, the severity of God’s righteousness and the seriousness of sin, the victory over sin and death, and the satisfaction for our sins are all truths, and should all be included in the explanation of the atonement” (Erickson 2013, 713). Thus, when looking at the atonement, there is an immediate shift from Christ’s nature to His work on the behalf of all sinners.

The Socinian Theory and the Moral-Influence Theory both emphasize the primary effect of Christ’s death is on humans. Both theories fail to recognize retributive justice and minimize God’s justice, holiness, and righteousness. The Governmental Theory or atonement as a demonstration of divine justice views that God does not inflict punishment as a matter of strict retribution. Sin is not punished simply because it deserves to be, but because of the demands of moral government. This view theorizes the sufferings of Christ are an atonement for sin. In stark contrast, the Satisfaction Theory, popularized by Anselm, reasoned the death of Christ was an actual penalty inflicted on Him as a substitute for the penalty that should have attached to the breaking of the law by sinners (Erickson 2013, 721). Anselm argued that it was necessary the atonement took place, in order to satisfy the justice of God. This view recognized the atonement was not primarily directed at humans, nor did it involve any sort of payment to Satan (Erickson 2013, 727). The only other theory that maintained a large following was the Ransom Theory, which viewed the atonement as victory over the forces of sin and evil. Origin and Gregory of Nyssa popularized this view, but the main problem arises as Origen viewed Satan, rather than God, being the one who demanded Christ’s blood as atonement. Another major problem with this view is that the direct effects of Christ’s atoning death were neither on God nor on humans; instead, it was directed towards Satan, making Christ’s work in relationship to God secondary (Erickson 2013, 727).

Christ, being both God and sinless human did not deserve death and it seems clear Anselm’s view of atonement, being the compensation to the Father, best encapsulates that Christ’s death: “(1) gave us a perfect example of the type of dedication God desires of us, (2) demonstrated the great extent of God’s love, (3) underscored the seriousness of sin and the severity of God’s righteousness, (4) triumphed over the forces of sin and death, liberating us from their power, and (5) rendered satisfaction to the Father for our sins” (Erickson 2013, 729). Anselm’s view of atonement also grew out of his understanding of the doctrine of sin, which is failing to render God His due. By failing to give God his due, “We take from God what is rightfully His and we dishonor Him. As sinners, we must restore to God what we have taken, but it is not sufficient merely to restore to God what we have taken away. For in taking away from God what is His, we have injured Him; and even after what we have taken has been returned, there must be some additional compensation or reparation for the injury that has been done” (Anselm 1098, 1.7). Only Christ could satisfy these requirements, and only through His atoning sacrifice could reparation be made between God and His children. Paul goes as far as to describe Christ’s work of atonement as propitiation or the appeasement of God’s wrath for the sins of humanity, so as Erickson suggests, “We must understand how the atonement involves sacrifice, propitiation, substitution, and reconciliation in the relationship of God to humanity and why it is the penal substitution theory that best describes this relationship of atonement” (Erickson 2013, 732). To fully understand atonement, one must also understand the nature of God, the status of God’s moral and spiritual law, the fallen nature of humanity, and the Old Testament sacrificial system, which demanded the blood from a sin offering for the remission of sins. The animals to be sacrificed had to spotless, without any imperfection, to atone or to cover one’s sin. Jesus’s humanity and sinless life made His vicarious atoning sacrifice applicable to all people, and as Erickson explains, “The iniquity of sinners is transferred to the suffering servant, just as in the Old Testament rites the sins were transferred to the sacrificial animal. The laying on of hands was an anticipation of the believer’s active acceptance of Christ’s atoning work” (Erickson 2013, 736). Christ’s atoning death was substitutionary, as He took our place, and took the weight of world’s sin and curses on His shoulders.

BIBLIOGRAPHY

Anselm of Canterbury. Cur Deus homo, “Why God Became a Man?” 1098.

Elwell, Walter A. ed. Evangelical Dictionary of Theology. 2^nd ed. Grand Rapids, MI: Baker Academic Publishing Group, 2001.

Erickson, Millard J. Christian Theology. 3^rd ed. Grand Rapids, MI: Baker Academic Publishing Group, 2013.

Pauck, Wilhelm ed. Melanchthon and Bucer. Library of Christian Classics 19. Philadelphia, PA: Westminster, 1969.

Tillich, Paul. Systematic Theology. Chicago, IL: University of Chicago Press, 1957.