Sonship With God—Sharing the Father’s Perfection. Part 1: Receiving Sonship With God

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Regeneration is the final and decisive work wrought in the spirit and moral nature of man when the perfect principle of spiritual life in Christ Jesus is imparted by the Holy Ghost. Many and various descriptions of this fundamental change are given in Scripture: showing its relations to the several Persons of the Trinity, to the penitent faith of the recipient, to the means employed in effecting it.

The best method of acquiring a clear view of the teaching of the word of God on this subject is simply to arrange and classify these descriptions.

Adoption: A Biblical and Theological Exposition of a Neglected Doctrine

The Divine Agent in the new life is the Holy Trinity, Whose agency is that of generation and creation: each of these terms being respectively the centre of a circle of phrase. It is said of the Father: Of His own will begat He us with the word of truth. Who hath begotten us again!

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It is, however, the adoption of sonship which is more expressly ascribed to the Son: to them gave He power to become the sons of God [12] by privilege who were born of God. The Divine operation presents three general classes of terms. Some refer to generation. The idea is modified in St. This is modified again: quickened us together with Christ. Again many other terms refer to creation. James unites this idea with the former: begat He us. He is created in Christ Jesus unto good works. Here we must remember the analogy of the genesis of all things at the beginning: there was an absolute creation of matter, or calling that which was not into being; and there was the subsequent fashioning of that matter into forms which constitute the habitable Cosmos.

The latter is the creator on which the Scripture most dwells: whether it regards the physical or it regards the spiritual order. Just as the sleeper is dead and the dead is only asleep, — awake thou that sleepest, and arise from the dead, [25] — so the creation is only a renewal, while the renewal is no less than a creation. These sometimes are united. It is well to note, without pressing too far, the distinction between the two forms, neos and kainos , and their combinations. The latter refers to quality: the new man is different from his former SELF , and the idea of a great change is more marked.

In these passages the creating act of God is regarded as a process issuing in the new character; as a process in which He uses the co-operation of man. We are saved apart from our own merit, through a new Divine energy that prepares us for works which then are good: good because they spring from a renewed nature, are performed under the influence of the Holy Spirit, and for ever renounce all claim to goodness independent of His grace.

As wrought in man, regeneration is described in many ways: there is a greater variety of indirect and figurative definitions of this blessing than of any other in the covenant of grace. The terms indicating the spiritual birth take the lead. It is, as we have defined it, the full filial life. The word distinguishes the new product from that which is born of the flesh; [32] it is a paliggenesia , and indicates the bestowment of a new life according to the original idea of man in the Divine mind. It is a resurrection from a state of death; from death, and not merely a rising up generally from sin: as those that are alive from the dead.

It is therefore the same man who was dead in trespasses and sins; [34] and the idea seems to be that the new man is raised up within the old: to be nourished and grow while the latter dies. But the analogy in other respects fails. The true life of the spirit is life in death, and death unto life; but it is not the dissolution of the old nature that feeds the new germ. Hence the stricter view of this interior new birth is that of a resurrection in the fellowship of the risen Savior, and connects it with the fellowship of His atoning death unto the condemnation of sin.

In other words the new life is the counterpart of the death to the law.

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Therefore we are buried with Him by baptism into death that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.

In this passage regeneration is regarded rather as a process following the instantaneous death: that the body of sin might be destroyed, that henceforth we should not serve sin. The same instantaneous life with Christ, followed by the same death in life of spiritual mortification, is taught in the Colossian epistle. And you, being dead in your sins and the uncircumcision of your flesh, hath He quickened together with Him, having forgiven you all trespasses. Mortify therefore your members which are upon the earth. Spiritual Circumcision in union with Christ is another aspect of the same truth.

The uncircumcision of your flesh [39] is spiritual death as contrasted with dead in your sins as the condemnation of the law. And in this fulfillment of the symbol, in the taking away the foreskins of your heart, that inward circumcision which is that of the heart, in the spirit, and not in the letter, [40] we have the New-Testament antitype of a large series of Old-Testament types of the future regeneration. It is the introduction into a new world. This follows from the former: the children of this resurrection are quickened or raised into newness of life.

If any man be in Christ, he is a new creature, old things are passed away; behold, all things are become new. It is Let there be light! For God who commanded the light to shine out of darkness hath shined in our hearts: [47] which connects the New-Testament spiritual genesis, or palingenesis, with the natural one of the Old Testament.

It is sharing, in a deeper sense than any yet referred to, the life of Christ. Our Lord at the outset of His teaching spoke of that which is born of the Spirit: [48] at the close He represented regeneration as being union with Himself: I am the Vine, ye are the branches. Except ye eat the flesh of the Son of Man and drink His blood ye have no life in you.

It is more than a federal fellowship in His death and life, such as results from faith in the common Redeemer and exhibits regeneration in some sense as a corporate blessing. Thus we become partakers of the Divine nature. It is a new law established in the heart; according to the terms of the evangelical covenant: I will put My laws into their hearts, and in their minds will I write them. Lastly, regeneration is the renewal of man into the Divine image.

This specific view is certainly not peculiar to St. Paul but he gives it special prominence: the new man which is renewed in knowledge after the image of Him that created him. The standard of the renewal is the original image in which man was created. When St. Paul adds, where there is neither Greek nor Jew. While the mysterious regenerating act was the restoration of that likeness, it is implied that the renewal, for this is the term, is a process ever going on towards completion.

The pristine image was by one offence marred; but by many successive stages is it entirely restored. We all with open face beholding or receiving as in a glass the glory of the Lord are changed into the same image from glory to glory, even as by the Spirit of the Lord. As the one regeneration leads to a continuous renewal, so the one image re-engraven leads to a continuous transformation: be ye transformed by the renewing of your mind.

Once more, and this is of great moment, the object of this change, or the subject of this renewal, is the whole spiritual nature of man. Not his body; for its regeneration will be its resurrection: the body is and remains dead because of sin, [65] and must undergo its penalty. Doomed as it is to dissolution it must be presented in ceaseless oblation as the instrument of the spirit which is life because of righteousness, laid on the altar of service for the present and of hope for the future. But the spirit as the seat of reason, or the immortal principle in man, and the soul, as the same spirit linked with the phenomenal world by the body, are, in all their complex faculties which are a unity in diversity, brought under the regenerating power of the Holy Ghost.

Neither is the soul without the spirit, nor the spirit without the soul, the seat of sin or the subject of regeneration. It is man who is renewed. Lastly, regeneration is therefore not the removal of anything infused by sin into the essence of the spirit or soul. It is not said that we receive a new nature: though no language is more common than this, it must be very carefully restricted and guarded.

Partakers of the Divine nature [69] we are; but as received into our own nature renewed. The heart is the man, the self; and the promise is, a new heart also will I give you. We cannot review these various aspects of the new life without being impressed with the feeling that it is in some sense the central blessing of the Christian covenant. Justification is unto life, and this life is devoted to God in sanctification. But the life, as the life is in Jesus, is the unity of all. Thus the Bible closes with all the elements of the doc-trine of Regeneration.

It is the Divine begetting of the filial life of Christ in us: thus it is once for all. It is the progressive life which regarded in its perfected ideal cannot sin: thus it is the renewal into a finished birth. And it is that very eternal life which, begun on earth, will be consummated in heaven. Regeneration is described with reference to the means employed in the economy of grace. The Divine act is always represented in connection with instrumentality.

God begets by the word of truth; our Lord gives His life, and not only sustains it, in the eating and drinking of Himself; the Holy Spirit instrumentally regenerates through the ordinance or sacrament of baptism. These points we need only now indicate briefly: they will be more fully discussed when we reach the Means of Grace and the Sacraments. The Word of God is the instrument and power of regeneration. Not as the absolute authoritative voice which calls into new life, but as the truth which is applied to the understanding and to the feelings, and through them to the will.

This influence of the truth is sometimes regarded as a fruit of the new birth: it is really a preparation for it. It is the instrument, further, as it is the vehicle of the presentation of the Savior Himself, the Truth, the supreme Object of trust. Embraced by the faith which is at once the last act of the unregenerate and the first act of the regenerate soul, He becomes the Life as well as the Truth. Of the word which offers and conveys the quickening Lord it is said by St.

Peter that it is the incorruptible seed; [75] though St. John means more by a seed of God that remaineth in [76] the human spirit. James it is the engrafted word: [77] where we have a remarkable variation on the ordinary language of Scripture. Not we are engrafted into the Vine; but the Vine is engrafted into us: rather the Divine word with its doctrine is inserted into the nature for regeneration.

But, more generally still, it is the Word of God which is the instrument of every Divine operation in the human heart: man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. As it is not the bread which sustains the life, but the Divine virtue of the bread, so it is not the preaching or the sacrament but the Divine virtue in both which imparts the life. Every energy of God from heaven at last goes back to His word.

The baptism with the Holy Ghost [79] is one of its definitions. The rite is the washing of regeneration, [80] loutron, the bath. It is the symbol of the putting away of sin, and in this is like its precursor, circumcision. This latter symbolized by the cutting off a portion of the natural body the destruction of the body of sin.

It is the pledge of the gift of regeneration, abiding in the church: the symbolical laver which for ever assures of the invisible flowing of the Fountain opened for sin and for uncleanness. It also seals it to the believer, whether as a gift already imparted, as given in conjunction with the rite, or to be fully given hereafter.

Adoption is the term occasionally used to signify the Divine declaratory act by which those who are accepted in Christ are reinstated in the privileges of forfeited sonship for the sake of the Incarnate Son. It is used also of the state to which these privileges belong. Strip out the tiles and rotten wood until there is untouched, clean, and undamaged material. That is where many of us stop. Asked God to cleanse the bloodline and break generational curses. We have cut soul ties but should also call back what was stolen from us and be restored back to us and whatever we took from the person would be restored back to the person we had ties to and released people by forgiveness.

All of these are a great starting point and the first steps. We want to re-furnish the house! Build back up! We need restoration! Apokatastasis is the Greek word here and it means — restoration of the perfect state before the fall and of a true theocracy. Another interesting passage is in Acts and it says. For the time being he must remain out of sight in heaven until everything is restored to order again just the way God, through the preaching of his holy prophets of old, said it would be.

Depending on the translation it says He must remain in heaven until all things are restored or He must remain in heaven until it is time for all things to be restored. I lean towards the former but this is my opinion. All in all, all things will be restored no matter what and you and I are involved in that process.

How about we begin now? What if we have our eschatology wrong just like the Pharisees had the first coming wrong? What is we are looking at things from a wrong or irresponsible as in escapism, let the earth go to hell way? John the Baptist came and prepared the way for what Jesus would finish. For this to happen we must build our spirit man or inner man. We must do it. We must focus our attention to the strength and ability our spirits have.

We must speak to our spirits and call them to attention and that our souls and body get behind our spirits. Even though we are born again and our spirits have been roused they still must be nourished and built up. I am going to post some prayers to pray out loud that will help to encourage and build our spirits in order to walk after the spirit because our spirits are where we most experience God. So here is a good prayer for a starting point. This is like a multivitamin for your spirit.

You are the point of contact where God speaks to you and dwells with you. You are meant to be built up and nourished and for too long you have been in the background and the soul and body have taken precedence. But now it is your turn. I call my spirit to attention and call you blessed and holy. I call you clean and powerful.

I call forth the authority you have in the spirit realm to manifest in the physical. I call forth your rightful place in the relationship between my soul and body. I call you to headship along with the Headship of the Holy Spirit. I call you out of all slumber and captivity and proclaim freedom to you.

The Believer's Position in Christ | Cru

Shine forth in your design that was given to you before I was born and before creation. And all who lived in the house of Ziba were servants to Mephibosheth. Now he was lame in both feet. Yesterday during worship at church I was reminded by the Lord the story of Mephibosheth. How often I have felt like him. How he must have feared when Saul died because it was common for new kings to kill all direct descendants of the previous king. He ran, had to have help to run, from the new King David.

Feared for his life in his crippled state. For too long I was like the old Mephibosheth. Crippled by shame and addiction.

Fearing the previous king the enemy. But the new King came looking. He came looking for me. He sought me. He found me crippled and lame with shame, hurt, addiction, and with a false view of Him. And He place me at His table! He prepared it for me! He cooked for me! He washed me feet…He washed my lameness away. He wiped and collected my tears.

I became the new Mephibosheth. The King mephiboshethed me. Mephibosheth in Hebrew means exterminating the idol. He, my King, exterminated my idols. They fell to the King. He destroyed them. When I was feeling this overwhelming love pursuit. I wanted to get on the mic and share with the congregation but I am microphone shy or more like freaked out I know I am called to speak. The overwhelming love of the Father. How He searches us out. The Hound of Heaven as He has been described as.

That is who my God is! He searches for who He can show mercy to. Do you hear Him pleading? If not, then hear Him pleading through me…come out and let Him show you mercy! He wants you! He loves you with an everlasting love. He is not worried about your crippling or wounding or shame or even your anger with Him. He is looking for you and begging be reconciled! He loves you and He sees you…. Have your fill!!!! Ephesians AMP. To experience the fullness of God one must experience the all-encompassing Love of God.

Mrs. Eddy Founded the Christian Science Church

Love is fullness. I love His love. It breaks shame. It breaks hopelessness. I utterly destroys fear. It fills the heights of Glory to the depths of the grave. It shatters hate. It extends to lengths of life and breadth of our experiences. I hate when I wound others. I hate it. I hate when my issues transfer to others. I try to beat my body into subjection 1 Corinthians but fail.

Dirty rags becoming even dirtier. Filthy rags. I feel broken waiting for mending…like a piece of cloth in a basket for God to get around to mending me. My soul hurts when exposed and faced with itself. I love in light yet hurt in darkness Eze. Hurt people hurt people. I recently just completed my Elijah House Prayer Ministry training. I need inner healing and deliverance. Sometimes daily. I hate looking in the mirror and seeing who I am in Christ yet walking away and forgetting who I am. I just thought of that coin and what it looks like.

I love God with everything I have. I disagree. God honors whatever percentage we give Him. Indeed, the Lord who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire? God cloths him with clean clothes. God told those who were there to remove the filth and replace it. I see so much hope and the depth of love in this passage. It has been proven above that the Son of God became man. But any response to the Cur Deus Homo must lead us to ask the question: what becomes of Man? Quoted by Daniel A.

How do we receive the Divine Life? This entails that the Doctrine of deification is centered on Christ himself. We become transformed into his image 2 Cor and we shared in his own redeemed and transfigured humanity. How is this done? This can be done through the sacraments especially Baptism and Eucharist. With this we achieve effective divinitate inebritans, that is inebriating him with divinity. That is why he talks of the Spirit of God as spiritus sanctus.

Qutoted by Keating, In Jo. Our telos or end is to arrive maturity in Christ. Life in the kingdom of God becomes our perfection. We strive to be as perfect teleioi as our heavenly father is perfect teleois Mt After all this, what does deification have to offer? It is thus clear that deification has positive consequences for the Christian. This is portrayed below. Consequences of Divine Filiation to the Christian51 Divine filiation is fundamental for the Christian life. It is a foundational point and the various aspects of the Christian life follow from it.

Abba Father

CCC Though not a major theological source, it makes much allusion to the Catechism of the Catholic Church. Lk 32 , we discover anew each day. It neatly encapsulated the vision of a familial bond under the headship of one heavenly Father. In the move from proclamation to narration, however, each early Christian theologian had to make a decision about how to portray the metaphor of divine sonship.

Is it begotten or adopted? Also found in this General Audience of Wednesday August 11, We proved that Divine Sonship is biblical and is a view that is widely held among Christians and has been throughout church history. Christians receive the new identity as Christ in the sacraments of initiation that unite individuals in the Church community, and the sacramental presence of the Church in the world as one of unifying love. Augustine's view of the Totus Christus might be a valuable resource for delving more deeply into Vatican II's vision of the sacramental unity of the Church.

The Church is one with Christ. The saints are acutely aware of this unity: CCC ; At the end of the presentation we can say with much pride that the Gospel of Divine Sonship then is the Good News of God who takes our human nature to elevate us to be his adopted sons. Martin's Press, , Hahn, Scott ed. Irenaeus, Adversus Haereses 3. Keating, Daniel A. Kincaid, John A. Banning Press: Simpson, Benjamin I.

Athanasius, De Incarnatione. Martin's Press, Weinandy, Thomas G. Bedes Publications, Related Papers. By Jude Thaddeus Langeh. Centrality of Incarnation.