Part III: Presuppositions * The author assumes that the readers have a preconceived idea of how to properly define justice. * The author assumes that the readers will agree with him about the book’s validity on the topic of justice and the authenticity and accuracy of scripture. * The author assumes that his readers are not in need of generous justice themselves. * The author assumes that the readers have a basic understanding of the gospel of Christ. Part IV: Book Summary The idea of justice in the world today is often misconstrued; the most commonly accepted definition of justice is giving someone what the rightly deserve.
The divine command theory suggests that an act is right if it has ben commanded by God, and morally wrong if God has forbidden it. God has absolute authority and decides alone what is right or wrong, and human reason has no contribution to the decision. He is the most reliable source of guidance for humans and provides them with laws that they should live by. Humans just have to accept these laws and respond to God’s commands. According to Emil Brunner, the divine command theory means that by doing what God wills or commands
Exclusivism also described as particularism adopts the position that there is no knowledge of God without Christ. Karl Barth agrees with this viewpoint that salvation is only possible through Christ and includes the concept of “ultimate eschatological victory of grace over unbelief” (McGrath, 2011, p. 436). The exclusivist viewpoint aligns well with the uniqueness of the Christian faith and therefor the necessary missionary response that is part of its reality. The opposing viewpoint is that of the inclusivist approach that allows space for other religions seeing the as milestones along the way towards a faith in Christ (McGrath, 2011). According to McGrath the inclusivist viewpoint became popular in the 1890’s centered on words from Jesus’ Sermon on the Mount that He came to fulfill not to destroy.
So, Augustine emphasized the grace of God in his theological writings. For example, Augustine says in his book, Answer to the Pelagians, “ Conversion Proves the Gratuity of Grace—For, if faith comes only from free choice and is not given by God, why do we pray that those who do not want to believe may come to believe? We would surely do this to no purpose if we were not perfectly correct in believing that almighty God can convert to the faith even perverse wills which are opposed to the faith.”  Augustine's path to conversion was long. He had sought about the wisdom for the salvation but he found finally grace in the only way to be saved. He found his salvation in one miraculous moment of divine intervention.
(Across the Spectrum 4) Understand the significance behind authorial intention as it relates to Genesis 1 and the literary framework view. Note that according to this view, the author was interested in thematic rather than chronological organization. What does this mean when applied to the age of creation debate? (Across the Spectrum 4) How does the literary framework view respond to the accusation that it acquiesces to liberal theology? (Across the Spectrum 5) Be able to define and distinguish between the three views of the imago Dei (the image of God in which humans were created) offered by the textbook: 1) the substantival view, 2) the functional view, and 3) the relational view.
Members of the Christian faith who have a background in psychology would be the Spies who are only interested in the “benefits of their own religious system” (Entwistle, 2010, p. 182). The Colonialists use what they find beneficial from both in order to support their own ideals and beliefs. Those who take a Neutral stand are indifferent to either side, they are neither for nor against integration between science and Christianity (Entwistle 2010). Lastly the allies it reject the notion that Christianity should be integrated with science or that faith should only be a “vehicle to express psychological truths and to foster psychological benefits” (Entwistle, 2010, p.
In this theory there are two forms known as the governmental and the satisfaction. The governmental contends that the work of Christ met the demands of the law and cause humans to desire a divine government making their forgiveness safe. The “satisfaction” contends it was to satisfy divine justice making forgiveness of humanity possible. The second is the remedial theory, where God, enters humanity by incarnation to eliminate sin through an ethical process of the life of Jesus and His death and making humans one with Him. Finally, the “Socinian” or moral influence, which claims that Jesus influences people to live better
A Critique of Two Theoretical Approaches: How to help people change by Dr. Jay E. Adams and Telling yourself the truth by Dr. William Backus and Marie Chapian Shanaya Dantzler Liberty University COUN 507_D04 In Adams (1986) counseling methodology is solely based on the counselor teaching the counselee the process of eradicating sin from one’s life in being Christ-like, through using scripture. He gives instruction for counseling through understanding that change is internal. He says, “But that if outward change does not involve a change of heart toward God, it creates self-satisfied person who, to that extent, has become a Pharisee.” (Adams, 2000, p.6) He delineates a four- step approach toward biblical counseling that implements
Actions are not intrinsically good or evil but this is depending upon whether they promote the most loving result. This means actions are intrinsically good, depending on their circumstances and consequences of the situation. The second fundamental principle is “The ruling norm of Christian decision is love; nothing else”. Fletcher states that Jesus replaced the Torah with the principle of love. For example; his decision to heal on the Sabbath day, rejecting the commitments of Sabbath the ceremony.
, . Interventions that Apply Scripture in Psychotherapy Giles Sieburg Liberty University Summary The article to be reviewed is entrenched in the topic of the blend of values that are foundational in Christian beliefs and that of psychotherapy. The idea is that counselors who espouse the Christian belief system find themselves in a struggle to understand the appropriate balance of enmeshing their theological beliefs and principles into their therapeutic treatment of a client. These counselors find themselves trying to find ways to be authentic to their beliefs, and to the ethics of blending their beliefs and practice. The structure of the article