Pentecostal movements adhere to some doctrines that are contested by most Christian denominations, whether it be the Eastern Church or the Western Church. Sometimes their movements are treated as sects, still, they are not recognized as destructive. The big denominations will never come to a consensus with the Pentecostals on a number of issues. By most denominations, Pentecostals cannot be considered as a legitimate movement.
Nontrinitarianism rests on the assertion that God is one, there is neither the Holy Spirit, emanating from him, nor his Son, the same divine being. The Bible usually states the trinity of God: For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit, because anyone who serves Christ in this way is pleasing to God and receives human approval (Romans 14:17-18). Pentecostals reject the divine nature of Jesus Christ altogether, acting as Jehovahs Witnesses.
Pentecostal Arianism is about ridding the figure of Jesus Christ of all that is divine. This doctrine is completely contrary to most denominations and confessions, where it is customary to say of Jesus Christ: He is the image of the invisible God, the firstborn of all creation (Colossians 1:15). The degree of the divine and the human in Jesus Christ has been the subject of discussion for a very long time, still, the complete elimination of the divine from his figure is not possible.
The Pentecostal movement does not recognize the Apocrypha, and considers only the Bible to be a genuine subject for study. This, in general, makes Pentecostal in some way a bookish religion, similar to Islam. In Latin language, the principle of the inspiration of the Bible sounds like Sola Sriptura. There can be no additions to the Bible, and other authorities are considered illegitimate. Interpretations of the Bible are also prohibited and are not considered authoritative.
Like Seventh-day Adventists, Pentecostals do not believe in hell. This is contrary to the principles of the mercy of God who cannot send his children to eternal torment. There are usually contradictions here too: And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth (Matthew 13:42). This is what divine love is: in saving people from eternal punishment. In conclusion, Pentecostals have a few differences from other Christian denominations and are unlikely to ever come to a consensus, therefore, these denominations cannot legitimize them.
The action of the prayer effect is based on the regularities and peculiarities of cognitive processes. It is based on two attention abilities, namely, switching and concentration. In the course of prayer, people switch and focus on an area of higher spirituality. The requirement of regularity and systematic recitation of worship leads to frequent repetition of concentration on religious categories, strengthening the mental connection with God. Froese and Jones (2021) wrote in their article that prayer strengthens ones faith in the supernatural and, therefore, it is a session of faith. In addition, public prayer has long been used as a tool to influence the political arena (Froese & Jones, 2021). Therefore, one can consider this phenomenon as a weapon, sacred and supernatural.
The same idea that prayer is a weapon, and used politically, is also found in Martins article. Religion is familiar with precedents when it was possible to defeat enemy troops by force of turning to God (Martin, 2019). For example, in A.D. 174, by the power of prayer, a Roman legion was able to discover a spring of water, and the flood that followed washed away the enemies (Martin, 2019). In general, both authors emphasize that prayers serve as weapons and that their use brings people closer to God.
Participants in the ritual often experience a sense of social acceptance and emotional uplift after the prayer is completed. The rhythmic and systematic repetition of prayers reinforces the ideals and guidelines of a particular religion (Froese & Jones, 2021). Martin also wrote about it in his article, he came to the conclusion that these circumstances determine why prayer can be used as an epiphany strategy. Proactivity manifests itself as a response to a stimulus; a prayer of this type responds to a vision for fate. Due to such rituals, it is possible to create the future by praying (Froese & Jones, 2021). People often asked God to protect them in battle throughout early Christian history. Prayers were used to ease the fear of the Israelites, strengthening their resolve long before Jesus was born (Martin, 2019). The initiators of such prayers were used to reassure soldiers before skirmishes. It was assured that they would be guaranteed a place in heaven if they won (Martin, 2019). Both authors mention that requests for intervention in this way have existed throughout Christian history. They are unanimously convinced that prayers are inherently proactive; there are no significant differences between their positions.
Summary
Repentance
In his second letter to the Corinthians, Paul refers to repentance as sorrow for Gods sake, which leads to salvation (2 Corinthians 7:10). Repentance in Pauls understanding is when one does not return to sin again. Repentance cleanses the soul, and a clean soul, in turn, is able to more fully receive the grace of the Holy Spirit.
Dedication
Paul, in Colossians 3, immediately lays out a series of ethical principles. He expects Christians to follow their works and responsibilities in this world and to maintain normal relationships (ESV, Col. 3:23). In doing so, their main point of reference is God, not other people who are sinful and inconsistent.
Praise
The apostle Paul, in Philippians 4:6, gives instructions common to all. He encourages people to always rejoice in the Lord, to be meek, not to indulge in worldly cares all these are characteristic features of the Christian life.
Intercession
The apostle Paul says that Christians should approach God with humility, submission, constancy, and gratitude in praying for all people (ESV, 1 Tim. 2:1-5). Furthermore, he believes that praying for all people is both a privilege and a responsibility. Praying for everyone, including kings and rulers, is good and pleases God.
Warfare
The apostle Paul, in Ephesians 6:12, speaks of believers fighting against evil spirits. If the enemy comes to people with the deception and excitement to evil, then, through a feasible struggle, that is, the feats of fasting and prayer, they must deliver themselves from his temptations to sin. A Christian must be totally irreconcilable with all kinds of evil, but, of course, fight it with means worthy of a Christian.
Supplication
Pauls letter to the Philippians mentions the need to open ones desires to God in prayer and supplication. He also writes that Christians should do not be anxious about anything, which implies courage and honesty in prayer (NIV, Philippians 4:6). While reminding people of the need to pray, Paul tells them of the need to stay fearless.
Meditation
The apostle Paul stated in Romans 9:16 that salvation comes only from a Merciful God. The path to salvation in Christian meditation is not a path of mutual concession, and the purpose of meditation is to bring joy to Gods heart. Gods Word directs meditation to show the two aspects of love that please God: obedience and worship.
Faith
The best definition in terms of accuracy of thought and content is found in the Holy Scriptures. In Hebrews, Apostle Paul says: Now faith is the assurance of things hoped for, the conviction of things not seen (ESV Hebrews 11:1). For every believer, faith is not an assumption, not a guess, but actual knowledge, the basis of which is the spiritual activity of man.
References
English Standard Version Bible. (2001). ESV Online. Web.
Numerous Anglo-majority preachers face the challenge of ineffectively communicating to the audience due to congregants ethnic and cultural diversity. Although churches in the United States respond to this heterogeneity in several ways, preaching has been largely neglected. While this multifariousness impedes message delivery, pastors and other church communicators can proactively develop practical methods to navigate the communication barrier. Brammers (2011) research question is what homiletical strategies contemporary preachers can utilize to overcome the inherent challenges of conversing with an ethnically diverse audience. Additionally, the author interrogates the theoretical foundations upon which the communication approaches are developed. Preclears should engage in innovative conversational techniques and offer practical examples enshrined in religious, anthropology, and historical contexts.
Ethnic diversity is a reality and a common feature across numerous settings in todays globalized world, including the church. Brammer (2011) provides cardinal arguments and refutations to illustrate the ramifications and possible approaches to enhance communication in ethnically diverse communities. The author contends that communication and socialization challenges are inherent in heterogeneous societies. For instance, effective conveyancing of information is hampered by varying meanings and implications of the particular ethnicitys cultural nonverbal communication practices (Brammer, 2011, p. 3). These disparities often foreshadow misunderstandings and frustration, and thus, the indispensability of adopting practical communication approaches in church. According to Brammer (2011), preachers communication methods cannot be ignored as they need to clearly and persuasively present their message (p. 11). The author argues that innovative conversational techniques are anthropologically, biblically, and historically appropriate. However, the authors primary refutation is the continued existence of churches which disregard the pressure to become ethnically accommodative in their communication.
A heterogeneous congregation presents prominently remarkable challenges to the preachers and church communicators. Brammers (2011) article has various practical implications, particularly in enhancing homiletics and discourses in a church setting. Modern-day preachers should proactively endeavor to enrich their sermon delivery by exploiting practical techniques since they are biblically, anthropologically, and historically appropriate. However, a major critique of the work is the inference that churches which fail to adopt new approaches will imminently disappear. Additionally, the work extensively integrates perspectives and dimensions from other authors, which considerably accentuates the findings. An outstanding research question in the article is the extent to which multiethnic preaching preserves the continuity of the church and enhances the delivery of the sermon.
Reference
Brammer, B. J. (2011). Anthropological, biblical, and historical foundations for effective communication to ethnically diverse audiences in the United States with challenges and applications for the twenty-first century (Publication No. 3464010) [Doctoral dissertation, Southeastern Baptist Theological Seminary]. ProQuest Dissertation & Theses Global.
The Bible consistently demonstrates that when God made the universe with his Word, he showed pleasure by pronouncing good, and when he gave life to man and woman with the breath of his lips, he declared very good (Benedict XVI 9). Gods universe is breathtakingly gorgeous, and people are guided by a divine plan of intelligence and love. However, the initial beauty was marred, and the kindness was harmed. God has regenerated man, making him his son, and gave the promise of a new paradise and new earth via Jesus, as well as his holy miracle. These facts may be considered as significant prerequisites of gratitude to God.
Moreover, people should thank God for calling them to be agents of his Kingdom of love and wisdom, as well as fairness and freedom, for which so many have given their lives. God handed the creation of his hands to humanity, and people are to care for this and share it with each other. God is also founded on the fact that he makes us partners in order for us to be in harmony with his work, which people are custodians of (Benedict XVI 9). We praise God for creating nature, Bible, which allows him to be recognized and for humanity to call it home.
At this point, it is important to stress that the universe is dynamic, and God constantly implements novelties into his creation. These changes are unique in comparison to those that have occurred in previous epochs in that they have a worldwide reach that, with differences and subtleties, impacts the whole planet. They are sometimes referred to as a globalization phenomenon (Benedict XVI 11). Advances in science, with their power to alter the essence of living beings and their capability genetically to develop a global communication system in order to socialize in real-time, that is, concurrently, irrespective of geographical distances, are critical factors in the mentioned novelties. As is frequently stated, history has quickened, and these changes have grown bewildering as they spread to each and every part of the globe.
This unprecedented global dimension of the human phenomenon has ramifications in every aspect of society, affecting culture, economy, politics, research, and religions. For humans, the reality is becoming obfuscated and convoluted in this new societal environment. This means that if individuals are to undertake guardianship over the world to which they are committed by vocation, they will constantly want additional information (Benedict XVI 11). The abovementioned facts have taught people to approach reality with humility, understanding that it is broader and more complicated than the simple manner in which we used to approach it in the not-too-distant past. The latter tended to frequently result in social contradictions and left many scars that have not been healed yet.
The essential worth of the individual, their morality and experiences, the pursuit for the purpose of life, and transcendence are all good parts of these shifts. Because the dominant ideologies have failed to answer to the fundamental search for the meaning of existence, clarity, and appreciation of what is weak and unadorned in life has emerged as a virtue with enormous scope and promise. Such an emphasis on the individual opens up new vistas, in which the Christian traditions take on new meanings (Benedict XVI 15). One method of reacting to the need to determine ones own fate and the need to discover explanations for ones existence is to gather with others, and exchange lived experiences. This is an endorsement of personal liberty and thus of the necessity to examine ones own views and alternatives in depth.
However, the described changes may explain one of the most perplexing and novel phenomena that people are now witnessing. The culture and traditions are no longer as easily passed down through generations as they once were. This has an impact on every cultures innermost core, which is formed by religious experiences and is currently difficult to pass on with knowledge and the grandeur of cultural manifestations. It even gets into the families, which have been significant vehicles for transmitting the religion as a site of discourse and intergenerational cooperation (Benedict XVI 12). The media has infiltrated every area and every discourse, including the privacy of ones own home. The occurring news, diversion, amusement, and visuals of the success story that has been able to employ technology means and the preconceptions of social status and regard to their benefit now compete with the truth of traditions. As a consequence, individuals continue to look for meaningful experiences that will satisfy their vocations needs in areas where they might not find them.
Then, the ideology of gender, whereby everyone may choose their sexuality without taking into consideration the inequalities imposed by human nature, is one of the principles that weakens and undermines family life. As a result, legislation has been passed that severely undermines the integrity of marriages, appreciation for the right to life, as well as the familys individuality. As a result, Christians should begin again with Christ, with the meditation of Him, who has disclosed the full completion of the human mission and its significance to people in his mysteries.
Moreover, there is also a number of challenges that the Catholic Church is facing in Latin America. Given their ecclesial energy, inventiveness, as well as the fact that 43 percent of the faithful reside here, Latin America is extremely significant to the Catholic Church (Benedict XVI 26). Nonetheless, it should be highlighted that the Churchs percentage change has not kept up with the population increase. In the region, clergy, particularly religious women, are growing at a slower rate than the general population.
It is seen how little ordinary people are assisted in their societal service activities, especially when they are taking on duties in varied temporal contexts. The Catholic Church in Latin America observes a lack of zealous evangelism that does not employ innovative ways of expression, a focus on ritualism without a suitable shaping itinerary, and a disregard for other pastoral responsibilities (Benedict XVI 26). In the moral and religious realms, the Church sees a relativistic mindset, a failure to use the rich treasure inherent to the religions societal doctrine imaginatively. There is also often a limited comprehension of the worldly nature that defines the rightful and particular character of the lay faithful.
As a result, The Church desires to and should preach the Gospel as followers of Jesus and ambassadors. It proclaims to the people that God loves them, that his existence does not pose a threat to humanity, and that he is close by with the Kingdoms rescuing and freeing power. By continuing Jesus steps and embracing his ideas, the Church may achieve its goal (Benedict XVI 9). In the Gospel, people learn the beautiful virtue of becoming poor in order to follow Jesus, who was poor himself, and of spreading the Gospel of love with neither bag nor staff, trusting neither wealth nor the authority of this planet.
Work Cited
Benedict XVI. Letter of His Holiness Benedict XVI to the Bishops of Latin America and the Caribbean. Celam.org., Web.
The essentials of the Gospel message are clearly laid in the Bible for our salvation. The message is a plan for redemption and forgiveness for sins that follow love for God and atoning work (Earley and Dempsey, 2013). Christ did not sin, but He died on the cross, paying for the sins of all men. In doing so, He resurrected, giving humankind the greatest gift of eternal life through atonement and sacrifice.
Thus, in receiving and following Christ and His message, one acquires an unknown path to everlasting life. However, it requires proper understanding and acceptance of the main facets: surrender and repentance. Surrender means acknowledgment of Jesus as Lord, the controller of all (Wheeler and Whaley, 2011). As such, without surrendering to His will, one cannot claim to follow Jesus; it is an essential part of receiving Christ. Repentance and acceptance of a persons sinful condition are necessary for forgiveness of sin. Since it involves a changing of mind, it results in changing of life to turn in the direction of God. These facets are crucial in accepting God and gaining faith in Jesus Christ. In surrender and repentance, one is born again and builds a personal and direct relationship with God.
Tolerance and religious acceptance of modern society make some people view Evangelism as unacceptable or even harmful behavior; however, how can the act of spreading love and salvation be intolerable? I believe that this is how it should be viewed by everyone. Similar to displaying affection for your family or wanting others to see the beauty of them and love the ones dear to you, Evangelism shares the fondness for Jesus Christ. It is an involuntary and natural act of compassion and care since spreading the gospel message can provide salvation and eternal life to the unsaved (Wheeler and Whaley, 2011). Since Jesus commanded us to love one another, what is Evangelism, if not love for our neighbors in desire of saving their souls, that every true Christian should exercise?
Learning what Evangelism is not was an eye-opening experience for me. The observation of Evangelism not being a Prayer by itself (Wheeler and Whaley, 2011) surprised me. I have to admit that I have been excusing myself from spreading the message to the ones I care for by praying for their souls. Having understood that Prayer by itself is not Evangelism, I will change and start openly and sincerely sharing Christ with those in need. I have also realized that Evangelism is not only sharing essential biblical information. Evangelism must include the knowledge validated to the world through a consistent testimony of changed life (McRaney, 2003). As such, I will share my own life alongside the gospel of God.
Earley, Dave, and Rod Dempsey. 2013. Disciple Making Is&: How to Live the Great Commission with Passion and Confidence. Nashville: B&H Publishing Group.
McRaney, Will. 2003. The art of personal evangelism. Nashville: B&H Publishing Group.
Schrimpf, Andrew. The Goal of Evangelism: An Opportunity to Share the Gospel. Thesis, Wisconsin Lutheran Seminary, 2017.
Wheeler, David, and Vernon M. Whaley. 2011. The Great Commission to Worship: Biblical Principles for Worship-Based Evangelism. Nashville: B&H Publishing Group.
Katia Buffetrilles article titled Reflections on Pilgrimages to Sacred Mountains, Lakes and Caves describes how various geographical locations act as holy sites for the members of the Buddhist religions. While many religions have a variation of holy pilgrimages to sacred places, the Buddhist tradition appears to have origins in rituals from before the organization of the religion itself. The presented article describes the practice and presents a number of examples of places that are currently experiencing a transitioning period of becoming fully Buddhicisationed. This paper will provide a summary of the article, its analysis, and a response.
Summary
The article begins with a description of how Buddhists perceive sacred places. One of the main concepts behind such places is that they contain a mountain and a lake. The two are anthropomorphized to show a relationship between them. The mountain often represents a fatherly figure while the lake is portrayed as motherly. The mountain is considered to be the main place of pilgrimage, however, and the author explains that as a whole, the mountain can be referred to as a holy Buddhist place. Then the author brings attention to the origins of this ritual. Before the Buddhist religion was organized, these places often had a connection to a territorial god that governed the area. Each god had a cult, and the cults had their own pilgrimages to praise the gods, appease them, or ask for favors. The relationships represented by the holy places could have multiple types including kinship ties, marriage, adultery, and antagonism. Eventually, the Buddhist religion was formed as a whole. This led to these sites beginning to be transferred into the Buddhist religion. The author refers to this process as Buddhicisation due to the specific elements that it involves. Through this process, the mountain becomes appropriated through the installation of the mandala of a deity, temples, and other religious buildings and the performance of certain rituals. It is not a linear process and can occur differently in different locations (McKay 18-24).
Then the author presents three examples of places in different states of Buddhicisation. Two are mountains, and one is a series of caves. The mountains are located in different regions of Tibet, while the caves are in Indonesia. The first mountain is described as being in a relatively early stage of the process only with an unfinished temple, monastery, and a stupa located on it, with people not taking it as seriously as the traditions would prescribe. The second mountain is completely subjugated, however, with four temples, four prostration sites, and all the other elements of the holy site being put in place. The attitude of the people is different, with very strict attention to the rules and rituals. The caves are relatively unique as they represent a new movement to find holy sites outside of Tibet due to the Chinese authority often preventing proper religious activity, as well as the exile of prominent religious leaders. The article concludes with a call for further studies on this topic (McKay 24-32). A closer examination of the article is required to show the quality of work produced by the author.
Analysis
The author presents extensive evidence on the topic which includes both original religious texts, and professional research of the Buddhist pilgrimages. It allows the article to appear credible and informative. It also uses a lot of Buddhist terms which shows the attention of the author to the cultural differences between western and eastern regions of the world. For the length of the article, the breadth of information is wide and presents a large sample of facts and examples. These include ancient origins of the practice, the meaning of the pilgrimages, the process of holy site creation, and three prominent examples described in detail. The information appears to be accurate and relevant to the topic. The structure of the article is adequate for its purpose of educating the reader on the process of Buddhicisation and pilgrimages. Overall it is a well-researched article dedicated to a fascinating topic.
Response
This article was very informative on the topic of Buddhist pilgrimages. Initially, the amount of religious terminology was slightly overwhelming as the author often uses it interspersed with plain English. This decision usually stops the flow of the sentence, and when dealing with religious and spiritual topics, it may become very difficult to read. However, after the initial reaction, this was not a major issue. I previously knew about the practice of Buddhist pilgrimages but had little knowledge about the details presented in the article. The extrapolation of human relationships onto geographic locations was a fascinating concept to learn about. The origins and the Buddhicisation process described by the author were also new to me. The process seemed to be extremely rational to me despite its spiritual nature, and it is tragic that people, who would be the most interested in participating in it, will never be able to visit the country due to its political regime. The idea of finding holy sites outside Tibet also seemed interesting. It would allow exiled people to perform their rituals outside of the country.
Conclusion
Religious pilgrimages are not unique to the Buddhist faith. However, the process described in the article is. The way that the stage of the process affects people visiting the site is truly fascinating. Hopefully, a law that allows the exiled people to come back to Tibet would be passed in the future.
Work Cited
McKay, Alex. Pilgrimage in Tibet. Routledge, 2015.
Jerry Falwells preaching falls under the persuasive model of preaching. Although he shows Gods credibility to the audience by referring to Gods works in the biblical text, the dominant method of preaching he uses is persuasion. Falwells persuasive preaching shows when he starts his ministerial works after conversion. He established a local church in his hometown and knocked on over a hundred doors to persuade people to join the church and convert to Christianity. When the church grows, he starts telecasting sermons so that the gospel can reach more people who are reluctant to go to church.
His preaching involves the application of the biblical text to a Christians contemporary life and experiences. In the excerpt, the author states that Falwells sermons were practical, where he reads a specific biblical text and starts explaining it regarding current events and their meaning to the Christian life. Falwell effectively achieves persuasive preaching by reading bible texts and defining them according to his intended message to the community. In Falwells world, the Christian race is getting more people into Christianity rather than living by faith and following the scriptures individually.
Additionally, Falwell is good at applying biblical texts to appeal to the audiences conscience. He insists on changing attitudes, lifestyles, and behavior, which hinder the one form of obtaining spirituality that persuades the congregation to check their lives and remove the obstacles. Today, People have burdens that weigh them down, disregarding God as the provider of all solutions. Falwells persuasive preaching can effectively direct contemporary Christians way of life as he insists on shedding the weight that hinders spiritual nourishment (MacDill, 2017). Finally, the preachers sermon preparation is simply memorizing the scriptures and relating them to the intended message. Writing down notes and preparing sheets for systematic guidance is unnecessary for a persuasive preacher because everything comes from his memory.
Jonathan Edwards was an 18th-century revivalist pastor and a Puritan theologian whose sermons greatly influenced the Protestant theology during The Great Awakening (1740-1742)1. He was born in October 1703 in Connecticut to a Congregational minister as the only boy in the family. Edwardss father, a church minister, and elder siblings groomed him for college. At age thirteen, he joined Yale in 1716, where he studied divinity graduating with masters in 1723. As a student, Edwards interacted with the works of Locke and Newton, which helped shape his perspective on natural philosophy.
Edwards had objections to the Calvinist theological system on Gods omnipotence. However, in 1721, upon a delightful conviction, he began to believe strongly in the sovereignty of God, a major turning point in his life2. He has ordained the Northampton student minister in 1727, becoming an assistant to Solomon Stoddard, his grandfather3. Edwards wedded Sarah Pierpont in 1727, and together they were blessed with eleven children. In 1729, Edwards assumed the responsibility of leadership by being the minister of one of the largest and most wealthy churches in the colony following the death of his grandfather.
From 1731, Edwards, in his sermons and lectures, focused on Gods absolute sovereignty in salvation4. He led a religious revival in 1733 in the town that saw many people become converted to Christ, marking the beginning of the First Great Awakening of the mid-18th century. The period saw the revival wave spread throughout Connecticut, resulting in multitudes converting to Christ. Edwardss sermons and writings during this period talked about the doctrine of revival and Gods grace.
Later, criticism of the doctrine began when the open communion that was viewed as a converting rite was discontinued. The Northampton congregations strongly believed in the communion as taught by Edwardss grandfather. However, the disagreement in the church resulted in the dismissal of Edwards in 1750. He later relocated to Stockbridge, Massachusetts, where he continued to minister to the Native Americans. In 1758, he was appointed to head the College of New Jersey, a position he held until his death from smallpox in the same year.
Edwards is acknowledged as a notable American theologian for his broad theological work championing for the Reformed theology. Analysis of his work indicates that Edwards primarily anchored his theology on primarily on the metaphysics of Puritanism and determinism. Edwards believed that free will is compatible with theological determinism while libertarianism is incompatible with the concept of self-determination5. His support for theological determinism was grounded in Gods sovereignty and precognition, the concept of causal freedom, and the source of motivation.
Jonathan Edwards is renowned for several books and essays. His three most important books touched on theology and revival. In the Images or Shadows of Divine Things, Edwards writes that natural things are images or representations of spiritual matters6. He uses nature and events as an analogy of Gods manifestation to humans. In The Nature of True Virtue, Edwards explains his conception of ethical fittingness in nature. He notes that humans have the power to know and conform to natural moral norms. In addition, nature prescribes how people should understand the self and morality. On Knowing Christ is a compilation of Edwardss 10 most influential sermons in which he warns nonbelievers of Gods wrath, reveals Gods grace, and expresses discontent with mans sinful ways.
Edwards first had an eight-month stint as a preacher in 1723 when he served as a clergyman of a Protestant Church in New York. Later, in 1726, he moved to Yale as a tutor, where he was renowned for his orthodox teachings in a period when other ministers crossed over to the Anglican Church7. A year later, Edwards became an ordained pastor in Northampton, where he served under his grandfather, Stoddard. He took full charge in 1729 following the death of Stoddard and remained the church pastor until his dismissal in 1750. Edwards also ministered to the Native Americans when he moved to Massachusetts before his death in 1758.
Summary of Edwardss Doctrine of Salvation
In his work, Jonathan Edwards, who comes from a Reformed Orthodoxy context, advances various arguments for the doctrine of salvation. He demonstrates that salvation comes by grace through Christ, the mediator, not through self-righteousness. He writes, We are justified only by faith in Christ, not by any manner of virtue or goodness of our own 8. In this regard, he affirms that righteousness or justification is God-given and comes only by faith in Christ. In explaining what justification means, Edwards writes that one becomes justified when God approves him as free from the guilt of sin and its deserved punishment 9. A justified person qualifies by the right for a reward.
According to Nichols, Edwardss view is that it just goes beyond simply the forgiveness of sin10. It entails being righteous in judgment and showing the obedience that justifies a positive reward. For example, Edwards writes that Christs justification came after he completed the work that the Father appointed him to do, i.e., temptation, death, and resurrection11. In contrast, Adam failed to remain in perfect obedience with God, and therefore he could not be justified. The statement reflects the Reformed Orthodoxy perspective on justification. For Edwards, justification serves two roles. First, salvation entitles one to the redemption of sin and averts Gods wrath. Second, justified people are admitted to glory as a positive payback for their righteous life.
To atone for heinous sin, man needed a righteous being of infinite dignity. Therefore, a person cannot become righteous before God without being united to Christ. Edwards states, It is not suitable that God should give the sinner an interest in Christ from regard to any qualification or action of him 12. He reiterates his view that unless a man is united with Christ, he is wicked and therefore has no shred of righteousness to endear him to God. The text in his writings says that it is the belief in Christ that justifies the ungodly 13. Therefore, Edwards emphasizes that man only becomes worthy of Gods love after justification.
Edwards also believes that man alone cannot earn Gods grace is that he contravened a divine law. Humans are subject to this law, though they have violated it already. In the light of the law of God, we remain condemned, and therefore, we cannot do anything to earn Gods favor. To illustrate this point, Edward says, it is inconsistent with the honor of the Majesty of the King of Heaven and Earth to accept anything from a condemned malefactor 14.
It is after the condemnation is reversed that man can become worthy of Gods reward. According to Holmes, Edwardss argument goes contrary to the Arminian perspective on justification, which holds that humans bear the natural sin and thus cannot observe the obedience commanded in Gods law15. In essence, Arminians believe that Christs death paid for our human imperfections, which means that our imperfect obedience could be acceptable before the Lord16. This view could be taken to mean that salvation comes out mans own merit with the Christ as the helper.
However, Edwards discredits this argument by pointing out that such a view ignores the role of the perfect obedience in justification17. In his view, the view disregards Gods holiness that is central to Christs atonement. According to Edwards, what we need is Christ dying to enable our imperfect obedience to be accepted and therefore, it would be unfair if anything short of perfect obedience were allowed18. In effect, the view would imply that there is no sin or imperfect obedience.
Edwards anchors the doctrine of salvation in the Holy Scriptures. He cites scriptures from the Old Testament and the letters of the Apostle Paul to support his doctrine. Edwards avers that Pauls doctrine centers on salvation by faith. He further writes that the apostles statement that justification is not earned referred to the canon law. In this regard, the Arminian teaching of persevering obedience implies a recurring act salvation19. In Edwards view, this scenario would mean salvation is conditional.
According to Holmes, Edwardss argument shows his belief that the interpretation of the Ten Commandments by the early Christians was erroneous20. They considered the Commandments as the divine standard for justification as opposed to a moral law prescribed by the Lord to his children. Edwards argues that Gods grace existed before the Ten Commandments. He notes that the covenant of grace is evident in Abrahams search for a son. Therefore, Paul excluded all laws and works when he wrote that salvation comes only by faith.
To illustrate further, Edwards points out Pauls consistent use of the word works means that he was referring to all laws, not just the canonical law. Our guilt stems from the sin against the moral law, not the ceremonial rules. Therefore, justification cannot be received by obeying the ceremonial law because it is the moral law that is written in our hearts 21. Humans are condemned by the moral law and require a Savior. The justification comes by obeying the moral elements of the law. Edwards asserts that the saints in the Old Testament received justification through faith in Christ as those in the New Testament did.
Edwards reiterates the goodness and kindness of God to the nonbeliever in the context of salvation. He writes, it shows a more abundant goodness in the giver when he shows kindness without any excellence , which indicates Gods unbounded love and beneficence for humanity22. This attribute calls for glory to God for the gift of salvation. Therefore, salvation comes freely from God and is manifested in his grace to persons who lack the excellence or virtue to warrant such gifts.
Critique of the Doctrine of Salvation
Strengths
Edwardss doctrine of justification has received criticism and affirmation almost in equal measure. The strength of this doctrine lies in its description of the twofold righteousness, echoing the Reformation and Puritan perspectives. Edwards defines justification as being absolved from guilt and receiving the entitlement to life eternal23. In this view, the pardon from sin entails the remission from sin and acceptance through the union with Christ. Therefore, a person united with the Savior receives the righteousness that comes from Christs obedience.
Edwards advances two aspects of righteousness. A believer is first freed from guilt, which was a form of righteousness that Adam received. The second element relates to living according to the moral law, a feat only Christ accomplished. It is through the union with Christ in salvation that a believer receives the imputed righteousness24. Therefore, salvation is founded on the union with Christ.
The second strength of Edwardss doctrine is that it outlines the means of achieving the union with Christ or justification. Edwards reiterates that justification is received through justification alone. According to Hopkins, Edwardss proposition suggests that Christ is the only means of justification25. It means that faith is not a precondition for salvation. The scriptures say that genuine faith is what connects believers to Christ, giving them the imputed righteousness. Hopkins describes faith as the souls acquiescing in the divine sufficiency 26. He writes that Edwardss interpretation of faith resonates well with the Reformers definition.
Faith is the force that connects a person to Christ. Therefore, receiving Christ requires faith to facilitate the union. Edwards stresses that justification or the union with Christ is achieved through faith27. His stance is consistent with the Reformed theology as explained by theologians. Bombaro concurs with Edwards on the argument that faith is a non-meritorious means of connecting with Christ28. Furthermore, faith demands an absolute reliance on Christ alone without extending any credit to self-righteousness. Therefore, faith, in essence, does not require any form of personal goodness on the part of the believer. Bombaro reasons that, for Edwards, the union with Christ is similar to a marriage covenant in which we receive Christs righteousness and are freed from sin and all wickedness29.
Therefore, Edwardss doctrine contributes to the understanding of faith and redemption. Chris Chun writes that faith and salvation are distinct processes in the doctrine that constitute a single divine action30. In this view, faith is the force leading to the union with Christ. The doctrine builds on the views of Luther and Calvin on justification, which is one of its key strengths. He maintains the earlier view that salvation is a gift that earns one Christs righteousness. Both Luther and Calvin were Reformers whose doctrines emphasized that man does not contribute to his salvation in any way. Thus, faith is a non-meritorious gift to believers.
Huggins explains how Edwards manages to retain the view that salvation is a gift and emphasize on the imputed righteousness31. He writes that, for Edwards, faith is a divine gift that serves as a precondition for the justification of believers. The elect receive the gift of faith that enables them to delight in salvation. Therefore, the justification and Christs righteousness received by a believer accords him the benefits of Christs long-suffering and perfect obedience. Humans earn Christs righteousness through faith, which serves as the bond between a believer and Christ. According to McDermott, this description of faith avoids the difficulty of explaining if salvation comes before faith or vice versa32. Therefore, man receives Christs righteousness through faith.
Weaknesses
Critics argue that Edwardss notion that salvation comes by faith alone akin to justification through self-righteousness. McDermott holds the Edwardss justification view centers more on faith than on Christs righteousness33.
In this regard, the salvation view reflects the Edwardss theological inclination towards the interrelated concepts of love, faith, and obedience 34. Another weakness with Edwardss doctrine relates to the opaqueness that surrounds the order between faith and justification. Edwards is rather incoherent regarding what between faith and salvation comes first. McDermott argues that Edwardss teachings suggest that faith precedes salvation for believers35. He further notes that this view draws from some elements of the New England belief system that considers faith to be a precondition for salvation.
Although Edwards emphasizes on the centrality of faith, love, and obedience in the justification, his argument does not diverge widely from the teachings of the other Reformers36. Evidently, Edwardss teachings on salvation by faith alone appear to be a rebuttal to the Arminian doctrine that holds that human free will can exist harmoniously with Gods sovereignty. He feels that faith is analogous to the love for the Lord. Therefore, connecting with Christ is, in essence, the souls acknowledgement of Gods love and holiness. This argument contradicts Edwardss view that salvation comes by faith alone.
Edwards appears to echo the Augustinian doctrine of God benevolence towards his own attributes, such as goodness. Holmes states that faith and love are all Gods gifts given to man with the intention of rewarding them later37. He notes that Edwards understands this view, which explains why his rejection of the merit of individual works. Therefore, certain elements of Edwardss doctrine, especially the concept of salvation by faith alone, are shrouded in ambiguity.
Bibliography
Bombaro, John. Jonathan Edwardss vision of salvation. The Westminster Theological Journal 65, no. 1 (2003): 45-67.
Chun, Chris. The Theology of Jonathan Edwards. International Journal of Systematic Theology 17, no. 3 (2015): 363-365.
Edwards, Jonathan. Altogether Lovely: Jonathan Edwards on the Glory and Excellency of Jesus Christ. Edited by Don Kistler. Morgan, PA: Soli Deo Gloria Publications, 1997.
Edwards, Jonathan. A History of the Work of Redemption: Vol. 9 of the Works of Jonathan Edwards. Edited by John F. Wilson. London: Yale University Press, 1989.
Edwards, Jonathan. Images or Shadows of Divine Things. Edited by Perry Miller. London: Oxford University Press, 1948.
Edwards, Jonathan. On Knowing Christ. Carlisle, PA: The Banner of Truth Trust, 1995.
Edwards, Jonathan. The Nature of True Virtue. United States of America: University of Michigan Press, 1960.
Edwards, Jonathan. On Revival. Carlisle, PA: The Banner of Truth Trust, 1995.
Edwards, Jonathan. Scientific and Philosophical Writings: The Works of Jonathan Edwards. Edited by Wallace E. Anderson. London: Yale University Press, 1980.
Holmes, Stephen. God of Grace and God of Glory: An Account of the Theology of Jonathan Edwards. Grand Rapids: Eerdmans Publishing Company, 2000.
Hopkins, Samuel. The Life and Character of Mr. Jonathan Edwards. Harrisonburg, VA: Sprinkle Publications, 2008.
Huggins, Jonathan. Jonathan Edwards and Justification: Embodying a Living Tradition. Journal of Reformed Theology 8, no. 2 (2014): 169-202.
McDermott, Gerald R. Jonathan Edwards and the salvation of non-Christians. Pro Ecclesia 9, no. 2 (2000): 208-227.
Nichols, Stephen. Jonathan Edwards: A Guided Tour of His Life and Thought. Phillipsburg, NJ: P&R Publishing, 2001.
Rivera, Ted. Jonathan Edwardss Hermeneutic: A Case study of the sermon Christian knowledge. Journal of the Evangelical Theological Society 49, no. 2 (2006): 273-186.
Footnotes
Jonathan Edwards, A History of the Work of Redemption, Vol. 9 of The Works of Jonathan Edwards (London: Yale University Press, 1989), 48.
Ibid, 64.
Chris Chun, The Theology of Jonathan Edwards, International Journal of Systematic Theology 17, no. 3 (2015): 364.
Ibid, 365.
Stephen Nichols, Jonathan Edwards: A Guided Tour of His Life and Thought (Phillipsburg, NJ: P&R Publishing, 2001), 91.
Jonathan Edwards, Images or Shadows of Divine Things, Edited by Perry Miller (London: Oxford University Press, 1948), 77.
Stephen Nichols, Jonathan Edwards, 82.
Ibid, 94.
Jonathan Edwards, A History of the Work of Redemption, 114.
Stephen Nichols, Jonathan Edwards, 87.
Jonathan Edwards, Altogether Lovely: Jonathan Edwards on the Glory and Excellency of Jesus Christ (Morgan, PA: Soli Deo Gloria Publications, 1997), 90.
Jonathan Edwards, The Nature of True Virtue (United States of America: University of Michigan Press, 1960), 34.
Ibid, 41.
Ted Rivera, Jonathan Edwardss Hermeneutic: A Case study of the sermon Christian knowledge, Journal of the Evangelical Theological Society 49, no. 2 (2006): 273.
Stephen Holmes, God of Grace and God of Glory: An Account of the Theology of Jonathan Edwards (Grand Rapids: Eerdmans Publishing Company, 2000), 44.
Ibid, 45.
Jonathan Edwards, The Nature of True Virtue, 37.
Ibid, 63.
Stephen Holmes, God of Grace and God of Glory, 53.
Ibid, 67.
Jonathan Edwards, On Revival (Carlisle, PA: The Banner of Truth Trust, 1995), 117.
Ibid, 124.
Jonathan Edwards, Scientific and Philosophical Writings: The Works of Jonathan Edwards (London: Yale University Press, 1980), 85.
Ibid, 91.
Samuel Hopkins, The Life and Character of Mr. Jonathan Edwards (Harrisonburg, VA: Sprinkle Publications, 2008), 19.
Ibid, 34.
Jonathan Edwards, On Revival, 63.
John Bombaro, Jonathan Edwardss vision of salvation, The Westminster Theological Journal 65, no. 1 (2003): 47.
Ibid, 75.
Chris Chun, The Theology of Jonathan Edwards, 81.
Jonathan Huggins, Jonathan Edwards and Justification: Embodying a Living Tradition. Journal of Reformed Theology 8, no. 2 (2014), 171.
Gerald R. McDermott, Jonathan Edwards and the salvation of non-Christians, Pro Ecclesia 9, no. 2 (2000): 209.
Ibid, 211.
Ibid, 213.
Gerald R. McDermott, Jonathan Edwards and the salvation of non-Christians, 213.
Stephen Holmes, God of Grace and God of Glory, 67.
Packers uses the natural analog model in his pastoral work. In MacDills article, he describes natural analogy preaching as depending on the scripture to inform the congregation. Natural analogies explore everyday experiences and relate them to the biblical text, which interprets the adventures to match the congregations needs. All knowledge comes from God, and the preacher only facilitates the spread of the word to humanity (Wrasman, 2019). Packer believes in presenting Gods word according to the original scripture since He is the commander of the word and only his word is the truth. Packers preaching focuses on interpreting biblical scriptures word by word, which identifies God as the provider of knowledge and truth of the word. Therefore, his words are the ultimate truth and approach to preaching the gospel.
Analogical sermons do not speculate or create philosophies of Gods word. A preacher does not guess what God meant by particular terms and instead creates an imaginative picture of what the scriptures mean biblically. Although man passes on Gods message to Christians, God is still the source of the truth which converts Christians and guides their spiritual life. A natural analogy must also balance Gods words with the congregations needs during sermons. A preacher bears the responsibility of relating Gods intention to human experiences and teaching Christians what God wants. Packer practices his theological beliefs with naturally scientific analogies, which define God as the ultimate citrate and provider of truth that preachers present to bring spiritual nourishment (MacDill, 2017). Finally, Packer believes inadequate preparation of sermons for effective preaching. As a natural analogist, it is important to get facts and actual texts right before presenting them to the church members.
Understanding the law can be subject to contentiousness in twilight because of the New and Old Testament contexts in the Bible. The law that was followed during the time Gods appointed men led Israelites is different from what came later during Jesuss time. Apostle Paul was in the frontline to relate what it meant to live by the law, under the law, and all that related to the law. During his missions in various regions such as Damascus, Corinth, and other places, he told people to stay listening to what the spirit would say rather than being slaves under the traditional mosaic laws.1 Paul said that All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law. 2 Thus, it is clear that his understanding of the law was not fixed to what people used to do in terms of norms and culture that would limit ones conscience and ability to do according to the will of God.
Indeed, Paul never disregarded the law, even though he seemed to put it in a controversial way. Rather, he told Christian believers to be logical. He said that no one should judge people based on what they eat or drink. Paul was concerned about removing peoples primitivity concerning the law then.3 Paul maintained that Stand therefore, having girded your waist with truth, having put on the breastplate, but rather expose them. 4 On this occasion, Paul upheld the law and expected his followers to obey it but not to be tied or made slaves from the same. Everyone should be bold enough to separate the cultures that may confuse them when it comes to an understanding the law.
When Paul was on the other side of non-believers, he was Saul. During that time, he believed that since God inspired him to work on His people, he could easily rebuke the evil and finish the wrongdoings that existed then. In a nutshell, Paul initially believed that he would prevent people from sinning. However, he realized that he was fond of confusing the law with the people regarding what they thought.5 Later on, Paul acknowledged that Christians would only be justified through Jesus Christ and not the Mosaic and Jewish laws. The Book of Romans can shed more light on what Paul stood for concerning the law. Paul speaks, For I delight in the law of Yahweh according to the inward man. 6 Paul wanted people to make a neutral position concerning the law. He warned people not to sin as that would transgress the law when a Christian yields to misdeeds.
When one is determined to understand the law, they might be subjected to the development of Bible wisdom that probes them to live according to what the Spirit says to them. The weakness of the flesh was the major barrier that made people sin and start justifying through the law. Paul would relate people who were ignorant to follow the law to bits as slaves of uncleanness.7 Therefore, Paul never discouraged people from obeying the law but rather observed the measures that would distinguish believers and non-believers. It requires a thorough understanding of the law and what Paul said concerning the Christian faith when it comes to following the Mosaic perspectives.
Bibliography
Davis, Johnny. The Apostle Paul, the Law, and Antinomianism . S. N Electronic Journal 6, no. 2 (2021): 22-24. doi:10.2139/ssrn.3802188.
New Integrated Version (NIV) Bible. Oxford University Press.
Posadzy, Andrzej. For I Through the Law am Dead to the Law (GA 2:19A). Death For the Law As an Element of the Conversion/ Vocation of Paul the Apostle . Colloquia Theologica Ottoniana 1, no. 92 (2019): 143-163. doi:10.18276/cto.2019.1-08.
Footnotes
Johnny Davis, The Apostle Paul, the Law, and Antinomianism. SSRN Electronic Journal 6, no. 2 (2021): 22-24, doi:10.2139/ssrn.3802188.
New Integrated Version Bible, Rom 2: 12.
Andrzej Posadzy, For I Through the Law am Dead to the Law (GA 2:19A). Death For the Law As an Element of The Conversion/ Vocation of Paul the Apostle. Colloquia Theologica Ottoniana 1, no. 92 (2019): 143-163, doi:10.18276/cto.2019.1-08.
New Integrated Version Bible, Eph 6:14.
Johnny Davis, The Apostle Paul, the Law, and Antinomianism. 22-24.
New Integrated Version Bible, Romans 7:22.
Andrzej Posadzy, For I Through the Law Am Dead to the Law (GA 2:19A). 143-163.