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Post  RayMart Sat May 02, 2009 5:07 pm


THE word Theology means literally a discourse concerning God but in analogy with other words, as geology, chronology and biology, it means the science which treats of God

It naturally concerns itself with such questions as these: Is there a God; can he be known; what is his nature, and character; what are the relations he sustains to the universe, particularly to intelligent beings possessed of spiritual natures, and above all, as most important to us, to men; in what ways has he made himself known; and especially in what aspect does he reveal himself to them as sinner. This is Theology proper.

In connection with this last relation it treats, particularly, of man as a creature of God placed under the government of his moral law. It inquires into his original condition of innocence, and happiness; the manner in which he fell there from; and his present state of sinfulness, and condemnation and inability for self-rescue. This is Anthropology.

It is thus led, also, to discuss the nature of the salvation which God has provided as seen in the person and character of Jesus Christ, through whom it has come, and in the works of active and passive obedience, by which he has wrought out reconciliation to God. This is Soteriology.

In like manner, also, does it consider the nature and work of to Holy Spirit, through whom man is led to accept the provisions of God's grace, and to attain through penitence and faith unto a salvation in Christ, which consists in freedom, not from condemnation only, but also from the dominion and defilement of sin, and in attainment of the holiness and happiness of children of the Heavenly Father. This is Pneumatology.

It follows man also beyond the death of the body, and makes known the future state of both the righteous and the wicked, as we before as after the resurrection of the body, together with the final judgment of both these classes, and the heaven and hell which shall be their respective abodes forever. This is Eschatology.

Finally it teaches the great end which God is accomplishing through all his works, in the manifestation to all his creatures of his own glory, as seen in its twofold aspect of mercy and justice in his dealings with this fallen race of man. This is Teleology.

The term "theology" is applied, not only to the science itself, but to any treatise on that science. This is true, not only of a discourse upon the one true God, but even of one upon the many false gods of the heathen. It is also true, though the treatise be not a scientific discussion, but simply an imaginative narrative or poem. Thus "Orpheus and Homer were called theologians among the Greek, because their poems treated of the nature of the gods." (Charles Hodge Sys. Theol. Vol. 1, p. 19.) Even the poems of Ossian, though probably written in England within the past century, is a book of theology. Mythology is not less theology because it treats of false gods, and in works of the imagination.

The term "theology" is, however, especially applicable to learned and scientific works upon God, or the gods. Of these, many are to be found connected with Heathenism. Such are the Vedas, the most ancient of the sacred books of the Hindoos. Such is the Zendavesta of the ancient Persians. The Edda, which sets forth the Scandinavian mythology, consists of poetic songs, and also of dialogues on the origin of the gods, on the creation of the world, and other like topics. [See Gardner's Faiths of the World, Vol. 1, p. 795.]

The most valuable discussions among the heathen, however, are to be found in the works of the Greek philosophers, the greater part of which, when not directly upon the nature of the gods, involve questions as to the origin, of the world, and the presence therein of a divine controlling Spirit, as well as upon the nature of the soul, and its duties, and its immortality. Of their works many have come down to us in fragments only, while a large portion of what they taught is found only in the records and reports made by others; but there are also many complete works which profess to have been written by the authors of these speculations. Confessedly the most important of these Greek writings are Xenophon's Memorabilia of Socrates, and the works of Plato, and Aristotle. But from the beginning of Grecian philosophy in Thales and Pythagoras to its culmination in Socrates, Plato, and Aristotle, was not quite two hundred years, while its whole history covers a period of six centuries and a half before, and five centuries after the coming of Christ. No human mind can estimate the value of these contributions, nor the influence they have exerted even over those possessed of the Christian Revelation.

The Latin writers also produced several works of a theological character, pre-eminent among which is that of Cicero "Concerning the nature of the Gods."

Theology is, also, frequently used for the set of opinions exhibited by a writer, or class of writers, in any one or more productions. Thus we have the theology of Calvin, or of Arminius, or of Baxter, that of the Reformation, Princeton theology, and New England theology. Men also speak of the theology of the Old, or of the New Testament, the theology of the Psalms, of the various Evangelists, especially of John, and Petrine, and Pauline theology.

Theology is defined as a science. It is eminently worthy of that name. It lacks nothing that constitutes a science. It is concerned in the investigation of facts. It inquires into their existence, their relations to each other, their systematic arrangement, the laws which govern them, and the great principles which are the basis of this existence, and these relations.

As in other sciences, there is much that is absolutely known, much beyond this that is little questioned, much that is still matter of speculation, and much as to which there is decided difference of opinion. New facts are constantly developing in this science, as in others, which enable us to verify the facts and principles heretofore accepted, when true, and to modify them when erroneous. New theories present themselves for the better explanation of facts already known, and are tested by these, and by others subsequently discovered, and are received or rejected, according to their ascertained correctness. The knowledge of the past is built upon for progression towards the future.

The discovery of the facts is conducted, as in all other sciences, by study of what the field affords. Geology examines the earth, and derives its facts from the structure of that earth. Astronomy investigates the stars. Theology, likewise, studies the sources of its knowledge. Each science seeks to arrive at the truth. The votaries of each are certain that it is to be found in their fields, either partially, or completely. The perfect attainment of all facts prepares for the exactness of scientific knowledge. The absence of any must make the knowledge incomplete. The proper generalization of all is essential in this, as in all other kinds of science. A full knowledge of all the facts, and a perfect generalization of them, will constitute theology an exact science.

Theology is also as sensitive to the absence of facts as is any other science. The astronomer finds that his calculations, based upon correct theories, are not exactly verified, and at once suspects the presence of some disturbing body as the cause of this variation. So, also, in theology. The omission of a single fact, however small, must affect the whole universe of doctrine. The common mind does not perceive this, and hence is not prepared to value the discovery of the new fact. But the theologian finds in the new and more exact adjustment, thus made possible, the proof of the truth of his whole system, and therefore prizes it, even sometimes beyond what he ought.

Regarded as a science, theology may be classified in various forms.

1. According to the method of revelation, into natural and supernatural theology.

Natural theology embraces what man may attain by the study of God in Nature. This extends not only to what is beheld of him in the Heavens and the Earth, but also in the intellectual and spiritual nature of man himself.

Supernatural theology is that derived from such special information as God has given by what we commonly call Revelation.

2. According to the purpose which it contemplates, into Systematic Theology, also called Didactic, or Dogmatic; Polemic or Controversial Theology; and Practical or Experimental Theology.

3. According to the main religious idea associated with it, as Pantheistic Theology; Deistic Theology; Rationalistic Theology, &c.

4. According to the name of its founder, or the race in which it originated, or flourishes, as Christian Theology; Judaistic Theology; Mohammedan Theology, &c.

5. According to the sources from which it is derived, into Biblical Theology; Christian Dogmatic Theology; and Ecclesiastical Dogmatics.

Biblical Theology consists in the facts of the Bible, harmonize by scriptural comparison, generalized by scriptural theories, crystalized into scriptural doctrines, and so systematized as to show the system of truth taught, to the full extent that it is a system, and no farther. As in Botany, one gathers all the plants of the world, and arranges them without attempting to introduce new plants, even to fill up manifest gaps, so Biblical Theology, duly presented, show scriptural truth in all the perfection, and in all the imperfection with which God has given it.

True Biblical Theology should recognize the inspired source whence come its teachings. But, as now technically used, Biblical Theology refers to the statement and development of doctrine by the various Biblical writers, or in other words to the development of Jewish religious thought without assuming or denying the inspiration of the Bible.

Christian Dogmatics is not confined, as is Biblical, to the facts and theories and statements of doctrine expressly and formally set forth in the Scriptures. It comprises in addition such philosophical explanations as seem necessary to make a complete and harmonious system. These additions are not necessarily non-scriptural, for they are often the embodiment of the very essence of Bible truth though not of its formal utterances. They may be as much a part of Scripture as the theory of gravitation is of the revelation of nature. They should never be so far unscriptural as not to be either probable inferences from the Word of God or natural explanations of its statements. The more perfectly they accord with that word, and the greater the proportion of its facts which they explain, the more clearly do they establish their own truth, and the more forcibly do they demand universal acceptance. Failure to explain all difficulties or to harmonize all facts does not deprive them of confidence, but only teaches the need of further investigation. Direct opposition, however, to any one scriptural truth is enough to prove the existence of error in any Christian Dogmatic statement.

Ecclesiastical Dogmatics consists of authoritative statements of doctrine put forth by some body of Christians claiming to be a church of Christ. These are to be found in creeds, symbols, decrees, apologies and resolutions. They may also appear in the form of authoritative discussions of the creed or system of doctrine of any church.

It thus appears that a perfect system of theology will combine all of these classes. It must be based upon Biblical dogmatics which shall have so collected and systematized all the teachings of a full revelation as to be concurrent with the facts and doctrines of Christian Dogmatics.

The Ecclesiastical Dogmatics will have gone no farther than fully authorized by the Word of God, and therefore will concur with Biblical Dogmatics, while the fullness of revelation will have left to Christian Dogmatics no speculative questions; but in all its discussions it will have been able to attain unto full knowledge of the facts, and ascertainment of all the doctrines.

But this concurrence can only be when Theology has been reduced to an exact science. This can never be looked for in this life.

The causes of doctrinal variation will therefore be apparent.

If men came to the study of Biblical Theology with minds entirely unprejudiced, capable of examining its truths with the same mental powers, and with the same amount of study, all would agree as to its facts and doctrines. But this cannot be done. Mental capacities vary. All men have their prejudices. All have not equal time for study, and all use not equally the time that they have. Thus variety is certain even in studying Biblical Theology.

The same causes increase this in Christian Dogmatics, because here the human element enters more largely than in Biblical Theology; while reverence for antiquity, opposition to change, and the influence of the learned of the past and the present, prevent the alteration of Ecclesiastical creeds which embody Ecclesiastical Dogmatics, and thus lead men constantly to continuance in error, and refusal to accept truth.

These facts show with what spirit we should study Theology:

1. With reverence for truth, and especially for the truth taught in the Word of God.

2. With earnest prayer for Divine help.

3. With careful searching of heart against prejudice.

4. With timidity, as to the reception and propagation of new doctrine.

5. But with a spirit willing and anxious to examine, and to accept whatever we may be convinced is true.

6. With teachable humility, which, knowing that God has not taught us in his word all the truth that exists, not even all the truth on many a single point, accepts with implicit faith all that he has taught, and awaits his own time for that more full revelation which shall remove all our present perplexities.

The advantages of studying theology systematically are several.

1. We thus ascertain all that nature and the Scriptures teach on each point.

2. We compare all these teachings one with another and are enabled to define their mutual limitations.

3. We are brought face to face with the fact that our knowledge is bounded by God's Revelation, and are led to acknowledge it as its source.

4. We are consequently warned not to omit any of the truth ascertained from any source, nor to add to it anything not properly embraced therein. A departure from this rule will lead into inevitable error.

5. The harmony, and consistency, which will be found in all God's teachings, from whatever source we may draw them, will become conclusive proof of the divine origin of revelation. This will result, not only from a comparison of what Reason and Nature teach, with the revelations of God's Word, but of each of the several books of the Bible with the others, and especially of the body of the Old Testament as one book, with that of the New Testament as another.

6. We are thus led to value each of the doctrines of the word or God. Each is true. Each has been revealed that it might be believed. We cannot therefore omit any one, because of its forbidding aspect, or its seeming unimportance, or its mysterious nature, or its demand for great personal sacrifice, or its humiliating assertions, or requirements, or the free terms upon which it assures of life and salvation.

Theme: God the Father
I. The Existence of God
A. Proof from the Scripture (Ps. 19:1; Rom. 1:20)
B. Proof from Conscience (Rom. 2:15; Acts 17:23)
C. The Argument from Cause (Cosmological)
D. The Argument from Design (Teleological)
E. The Moral Argument (Anthropological) (Gen. 1:26, 27; Ps. 94:9)
F. The Life Argument (Ps. 36:9; Jn. 10:28, 11:25)
G. The Argument from Congruity (Gen. 1:1; Heb. 11:6)

II. The Person of God
A. God’s Moral Attributes
- a quality property or unique characteristic of something
1. eternal
2. He is not changeable
3. possesses all power (omnipotent)
4. present everywhere (omnipresent)
5. has all knowledge (omniscient)
B. God’s Moral Attributes
1. Holy (Exo. 15:11; 1 Sam. 2:2; Isa. 6:3; 1 Pet. 1:16)
2. Righteous (Ps. 116:5; Ezra 9:15; Ps. 145:17; Jer. 12:1)
3. Merciful (Ps. 103:8; Deut. 4:31; Ps. 86:15; Rom. 9:18 )
4. Faithful (1 Cor. 1:9; 2 Tim. 2:13; Deut. 1:9, 32:4, (Gracious, Great, Jealous, Invisible, Upright, Right, Light, Perfect, Immortal, None like Him, Long suffering, etc.)

III. God is a Balance Being
A. God is Holy (Heb. 1:13; Exo. 15:11; Isa. 6:3; Isa. 53:6)
B. God is Love (1 Jn. 4:7, 8; Matt. 5:44, 45; Heb. 12:6)
C. God is Faithful (1 Cor. 1:9; Deut. 7:9; 2 Tim. 2:13; I Cor. 10:13)
D. God is Merciful (Ps. 103:8; Deut. 4:31; Matt. 5:45; Exo. 20:6)
E. God is Just (Deut. 32:4; Ps. 19:9; Isa. 45:21)

IV. Trinity
- one God in three person
- the same in substance, but distinct in subsistence
A. Basis of the Doctrine of the Trinity
1. In the Baptism (Matt. 3:13-17)
2. The Baptismal Formula (Matt. 28:19)
3. The Benediction (2 Cor. 13:14)
4. The Creation of man using the plural term “Elohim” (Gen. 1:26, 27)
5. Great Commission (Matt. 28:18-20)
B. Illustrations of the Doctrine of Trinity
1. Shamrock
2. Water
3. Light
4. Business firm
5. Alban Douglas
6. Triangle (Holy Trinity)
C. The Trinity Acting in Unity
1. In creation
2. In incarnation
3. In redemption
4. In salvation
5. In communion
6. In prayer
7. In glory
8. In regeneration
D. The Trinity and Attributes of God
DOCTRINE 101 Doctri10

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Post  RayMart Sat May 02, 2009 5:12 pm

DOCTRINE 101 Doctri11

B. The Fatherhood of God
- God says in the Bible that He is:
1. loving
2. friendly
3. compassionate
4. approachable
5. desirable
2-fold Fatherhood of God
- God is revealed as the Father in 2 ways:
1. as the Father of the Lord Jesus Christ (Jn. 6:17; 1:14)
2. as the Father of those who believe Jesus Christ (Jn. 1:12)

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Post  RayMart Sat May 02, 2009 5:13 pm

VI. The Fear of the Lord
A. Meaning of “Fear the Lord” or “Fear God”
- Deut. 4:10; 6:13; Ecc. 12:13
- Fear not – 50 times used or written in the Bible
Respect of – highest form, means reverential trust
Reverential trust – with a hatred evil
B. Things that we are not to fear
- 2 Ki. 17:38; 1 Sam. 15:24; Prov. 29:25; Lk. 21:25-28; Heb. 10:27; Job 15:24; 1 Pet. 5:7)
1. do not fear to the “idols” or “other gods” (2 Ki. 17:38 )
2. we are not to fear man
3. we are not to fear earthly calamities
4. we are not to fear future punishment
5. we ought not to fear “fear”
C. The fear of God is commanded
- Deut. 13:4; 1 Pet. 2:17; Ps. 22:23; Acts 9:31, 10:2; 2 Cor. 7:1
D. Description of the fear of the Lord
- Prov. 8:13; Ps. 111:10; Prov. 15:16; Isa. 53:6; Prov, 14:27; Ps. 19:9; Heb. 10:28
1. it is to hate evil
2. it is widom
3. it is a treasure
4. it is a fountain of life
5. it is clean
6. it endures forever
7. it is Godly
E. What motives cause us to fear God?
- Rev. 15:4; Deut. 10:12-17; 1 Sam. 12:24; Ps. 130:4; Josh. 4:23-24; Rev. 14:7)
1. the holiness of God
2. the greatness of God
3. the goodness of God
4. the forgiveness of God
5. the wonderful work of God (wondrous)
6. the coming judgments
F. The fear is necessary
- Ps. 5:7, 89:7, 2:11, Exo. 20:20; 2 Sam. 23:3; 2 Chron. 19:6-9); 2 Cor. 7:1)
1. worship
2. service
3. to keep us from sin
4. to good government
5. administration of service
6. perfecting of holiness in Christian lives
G. Results of fearing the Lord
- Ps. 147:11, 163:13; Acts 10:35; Ps. 103:17; Lk. 1:50; Ps. 112:1, Prov. 14:26
1. it brings pleasure to the Lord
2. it cause the Lord’s pity to increase upon the child of God
3. it brings acceptance of God
4. it brings the mercy of God
5. it brings blessing
6. it brings separation from evil
7. it brings confidence
8. it brings Christian fellowship
9. it brings answered prayers
10. it brings long life
Theme: God the Son, Jesus Christ

Last edited by RayMart on Sat May 02, 2009 5:19 pm; edited 1 time in total

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Post  RayMart Sat May 02, 2009 5:14 pm

VII. Prophecies and Life of Jesus Christ (Gen. 3:15; Gal. 4:4)
A. Prophecies concerning Christ’s origin
1. Christ would come out of Israel (Num. 24:17-19; Matt. 1:1-17)
2. Christ would be born of the family of David and tribe of Judah (Gen. 49:10; Isa. 11:1; Lk. 1:31-33)
3. Christ would be born in Bethlehem (Micah. 5:2; Lk. 2:4-7)
4. Christ would be born of a virgin (Isa. 7:14; Matt. 1:18, 22, 23)
5. The time of Christ’s coming was specified (Dan. 9:24-26)
6. Christ was announced by a forerunner (Isa. 40:3; Matt. 3:3)
7. The Messiah would be God (Isa. 9:6; Jn. 1:1,14)
B. Prophecies Concerning Christ’s Life
1. He would spend apart of His childhood on Egypt (Hosea 11:1)
2. He would suffer and make atonement for sin (Isa. 53:4-6; 2 Cor. 3:21)
3. He would ride into Jerusalem on a colt (Zech. 9:4; Matt. 21:2-5)
4. He would be giving gull and vinegar on His agony in the cross (Ps. 69:21; Matt. 27:34)
5. Not a bone would be broken contrary to Roman practices (Ps. 34:20; Jn. 19: 33-36)
6. Men would cast lots for His garments (Ps. 22:18; Matt. 27:35)
7. Christ would alter certain words with His dying agony (Ps. 22:1; Mark 15:25)
8. He would rise again from the dead (Ps. 16:10)
C. The Life of Christ
1. His pre-incarnate state, as God, Jesus has always existed, He was before all things
2. The birth of Jesus of the virgin Mary recorded in Matthew and Luke
3. Jesus was circumcised at the age of 8 days
4. At 12 years old, He was taken to the temple at Jerusalem (Lk. 2:41-42)
5. Jesus spent the early years of His life as a carpenter in Nazareth (Mark 6:3)
6. Jesus began His ministry in Judea, Samaria and Galilee. This period lasted 6 months.
7. His first miracle was performed at Cana of Galilee (Jn. 2:1)
His second miracle, healing of the noble man’s son in Capernaum (Jn. 4:46, 54)
8. The second stage of Jesus’ ministry covered a period of 6-8 months is Capernaum and Galilee. He performed miracles, healed the sick and preached the gospel.
9. The second stage has the later Galilean ministry lasting about a year in and about Galilee. Crowds followed Him. He preached the sermon on the mount, etc. (Matt. 5:6; 7)
10. In the next stage, the Pharisees sought to kill Him. Jesus travels to Capernaum, Phoenicia, Bethsaida, Caesaria, Philippi and finally re-enters Galilee.
11. The last 6 months, He spent teaching, preaching, and traveling.
12. The last week, found Sunsay, the Last Supper, Gethsemane, the trials and death by the cross.
13. 3 days later according to the prophecy, Jesus rose again from the dead.
14. 40 days after the resurrection, He ascended visibly and bodily into heaven.
D. The Miracles of Jesus
- A miracle is the setting aside of a lower law by a higher law.
1. Jesus performed credible miracles over nature. (Matt. 8:26, 27, 14:25)
2. Jesus performed miracles over devils. (Mark 5:12, 13; Matt. 8:28-31)
3. Jesus performed miracles over disease. (Matt. 8:3, 12:10-13)
4. Jesus performed miracles over death. (Matt. 23-25; Lk. 7:12-25; Jn, 11:44)

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Post  RayMart Sat May 02, 2009 5:15 pm

VIII. The Virgin Birth of Christ
A. The virgin birth foretold in the old testament
- Gen. 3:15, 12:1-3, 49:10; 2 Sam. 7:8-16; Isa. 7:14; Matt. 1:23, Isa. 9:6
B. The historic fulfillment of this prophecy
- Matt. 1:8-25; Lk. 2:4-7; Lev. 20:10;
C. The virgin birth is taught in the Scripture
- 2 Cor. 15:8; Isa. 7:14; Col. 1:15-17
D. The purpose of the virgin birth
- Jn. 1:18; 1 Tim. 2:5; Heb. 2:14, 16; Rom. 8:19-23
1. to reveal God (Jn. 1:28 )
2. to bridge the chasm (1 Tim. 2:5)
3. to save man (Heb. 2: 14, 16)
4. to rescue the whole creation (Rom. 8:19-23)
E. The importance of the doctrine of the virgin birth
- Heb. 13:8; 1 Cor. 4:1; Rom. 10:9
1. it is undeniable truth
2. it is unchangeable (Heb. 13:8 )
3. it is urgent truth
4. it is indiscernible truth (1 Cor. 4:1)
5. it is unconditional truth (Rom. 10:9)
6. it is useful truth for the Almighty God has now enter the world as a man

F. The significance of the virgin birth
- Phil. 2:7
G. Objections to this doctrine
- Jn. 6:51
IX. The Deity of Christ
A. Jesus Christ is referred to as Lord
- Ps. 110:1; Matt. 22:41-46; Mk. 12:35-36; Lk. 20:29-44; Acts 2:343
B. The virgin birth would be God coming to live with men
- Isa. 1:14; Matt. 1:23
C. The Messiah, the Lord Jesus Christ was given divine names in prophecy
- Isa. 9:6-7; Lk. 18:19; Ps. 16:7; Jn. 10:30
D. The Christ who was prophesied to come was to be from “Everlasting”
- Micah 5:2
E. God and Christ both gave their personal name as “I am”

- Exo. 3:14; Jn. 8:58; Lev. 24:12-16
F. Jesus Christ forgave sins
- Mk. 2:5, 7
G. Jesus claimed equality with the Father and the Holy Spirit
- Matt. 28:19; 2 Cor. 13:14
H. Jesus claimed omnipresent
- Matt. 18:20
I. Jesus claimed omniscience
- Mk. 11:2-6; Matt. 12:40, 24:3-31
J. Jesus claimed omnipotence
- Matt. 28:18
K. Jesus Christ had creative power
- Jn. 1:1-13; Heb. 1:3
L. Jesus Christ the true God had power over the elements
- Lk. 8:24; Mk. 4:39; Matt. 14:25, 26
M. Jesus Christ received worship due only to God
- Jn. 9:38; Lk. 4:8
N. Jesus accepted the testimony of Thomas
- Jn. 20:28
O. The fact of Jesus’ resurrection
- Rom. 1:4, 6:4
P. Arguments against the deity of Christ
• Jesus Christ is not God because:
1. He had flesh and bones (Lk. 24:39; 1 Tim. 2:5, 3:16)
2. He has a beginning (Jn. 8:42; Ps. 90:2; Jn. 8:56-59; Col. 1:17; Jn. 1:18; Isa. 9:6)
3. He has been created (Col. 1:15; Rev. 3:14; Prov. 2:22-23)
4. Hosea 11:9 says that God is not man while Ezek. 28:2 says that man is not God (Jer. 32:17-18 )
5. The Father sent Him to earth (Jn. 8:42; 1 Tim. 1:15; Gal. 4:4-5)
6. He called God His Father (Matt. 27:46; Jn. 20:17)
7. He appeared with flesh (2 Jn. 4:23; 2 Jn. 1:7)
8. God is His head (1 Cor. 11:3)
9. He is called man (Jn. 8:40; 1 Tim. 2:5)
10. He is not God but He is the Son of God just as we may become a Son of God (Jn. 1:12; Phil. 2:6)
11. The Father gave Him power (Matt. 28:18; Phil. 2:5, 8 )
12. He was made Lord by God (Acts 2:36)
13. He is subject to God (2 Cor. 15:28 )
14. Christ died and God is immortal and cannot die (1 Tim. 1:17; Lk. 23:46; Acts 2:32)
15. He was conceived by the Holy Spirit (Matt. 1:18-20; Jn. 1:1-2)
16. He said, “I ascend unto my Father and your Father and to my God and your God” Jn. 20:17 (Jn. 10:30, 17:11, 21-22)
17. He prayed to the Father and addressed Him the only one true God (Jn. 17:3; 2 Cor. 8:6; Jn. 1:3; Matt. 11:27; Lk. 10:22; Jn. 12:45)
18. If He were God, then there would be only one God
19. He was only an idea, will, or proposed of God having no material existence or natural form in the beginning (Jn. 1:14)
20. He says “for my Father is greater than I” (Jn. 14:28 )
21. Christ is not God because though He is one with God that refers merely to pasturing or shepherding, teaching and judgment but not Godhead (Ps. 23:1; Jn. 10:11; Heb. 13:20; 2 Pet. 2:25, Rev. 1:17)

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Post  RayMart Sat May 02, 2009 5:15 pm

X. The Relationship of the Son to the Father
A. Jesus Christ as God is equal to the Father (1 Jn. 2:23; Jn. 5:18; Deut. 6:4; Lev. 24:12: Jn. 10:30; Col. 1:15; Phil. 2:5,6; 1 Jn. 5:20; Titus 2:13; Heb. 1:8; Col. 2:9)
B. Jesus Christ as man is subordinated to the Father (Jn. 14:28; Heb. 1:5; Lk. 1:35; Jn. 3:16; Ps. 2:7; Isa. 9:6-7; Jn. 6:57; Jn. 5:19; 1 Cor. 11:3; Heb. 1:25; Jn. 20:17)
XI. The Humanity of Christ
A. Jesus was given human names
B. Jesus had a human ancestry
C. Jesus possessed a physical nature
D. Jesus was subject to the law
1. He grew (Lk. 2:40)
2. He asked questions (Lk. 2:46)
3. He increase in wisdom and stature (Lk. 2:52)
4. He learned obedience (Heb. 5:8 )
5. he suffered (Heb. 2:18 )
6. He worked as a carpenter at the age of 30 (Mark 6:3)
7. Heb was tempted
E. Jesus was moved by the instincts of a normal human being
1. He hungered (Matt. 4:2; 21:18 )
2. he was thirsted (Jn. 4:7; 19:28 )
3. He became weary (Jn. 4:6)
4. He slept (matt. 8:24)
5. He loved (mark 10:31; Jn. 11:36)
6. He had compassion (Matt. 9:36; 2:57)
7. He was angry and grave (Mark 3:4; Jn. 2:16)
8. He manifested reverential trust (heb. 5:7)
9. He groaned (Jn. 11;33)
10. He wept (Jn. 11:35; Lk. 19:41; Heb. 5:7)
11. He prayed (Matt. 14:23; Heb. 4:15)
F. Jesus possessed body, soul and spirit
1. He had a body (Jn. 1:14; Matt. 26:12)
2. he had a soul (matt. 26:38; Lk. 23:43)
3. He had a spirit (Lk. 23:46)
G. Jesus died
XII. The Sinlessness of Christ
Impeccable – not liable to sin or wrongdoing, no mere man is impeccable
A. The Meaning of the Sinlessness of Christ
- Sinfulness is failing to conform to the will of God while sinlessness is complete conformity to the will of God (Heb. 10:7; Jn. 17:1; Heb. 7:26; 1 Pet. 1:19; Heb. 9;14)
- Sin can be both internal or external
B. The Fact of the Sinlessness of Christ
- Acts 4:27, 30; mark 1;24; Lk. 4:34; 1 Pet. 2:21; 1
C. Testimony regarding the Sinlessness of Christ
1. Jesus’ testimony (Jn. 8:46)
2. Pontius Pilate (Jn. 18:38 )
3. Mrs. Pontius Pilate (Matt. 27:29)
4. The thief on the cross (Lk. 23;41)
5. Judas Iscariot (matt. 27:4)
6. The roman Centurion (Lk. 23:47)
D. Arguments against the Sinlessness of Christ
1. Some deny that sinlessness is possible
2. Because He was tempted, He must have sinned
3. If Jesus were perfect the temptation would be unreal
E. Consequences of Denying Sinlessness of Christ
1. If Jesus were sinful, He had to die on Calvary for His own sin and we are yet in our sins
2. If Jesus were sinful, then He was neither the Son of God nor the Son of man, the Savior
3. If Jesus were sinful, it would be impossible for Him to be a sacrifice on Calvary
4. If Christ were a sinner, the church is established on sinking sand, soon to be destroyed
5. To deny the sinlessness of Jesus Christ is to rob men of a Savior and Salvation
F. Two-fold Manifestation of the Sinlessness of Christ
1. negatively – in never committing an act of sinor thinking or speaking a falsehood
2. Positively – in always doing what was pleasing to God in thought, word and deed.
G. Consequences of Christ’s Sinlessness
1. Being sinless, he was the perfect revelation of God to mankind
2. Being human and sinless, he became an acceptable sacrifice on Calvary for our sins
3. Being human and sinless, it guarantees a perfect mediator
4. He set before us a perfect example to follow
5. It points the way to a home in heaven open to us by a sinless Savior

Last edited by RayMart on Sat May 02, 2009 5:18 pm; edited 1 time in total

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Post  RayMart Sat May 02, 2009 5:15 pm

XIII. The Character of Christ
A. Jesus Christ was holy (Acts 3;14; Gal. 3:13; Rom. 4:6)
B. Jesus Christ was loving (Rom. 8:38-39)
C. Jesus Christ love for souls (Lk. 19;10)
D. Jesus Christ was compassionate (Jn. 11;35)
E. Jesus Christ was prayerful (1 Thess. 5:17; Heb. 5:7; Lk. 23:46)
F. Jesus Christ was meek
G. Jesus Christ was humble (Phil. 2:5-11)
XIV. The Teachings of Christ
A. 3 Long Discourses
1. Sermon on the Mount (matt. 5:7)
2. Olivet Discourse (matt. 24, 25)
3. The discourse in the upper room (Jn. 13:16-17)
B. Jesus’ Teachings on the following:
1. about salvation (Jn. 3:1-15)
2. daily Christian living (Lk. 14:16-24)
3. Pharisees and false teachers
4. stewardship
5. heaven and hell
6. fruit bearing
7. prophecy
C. 3 Things Christ Taught in Matt. 5:33-48:
1. not to swear
2. to turn the other chick
3. to love your enemies
XV. The Commands of Christ
A. Repentance
• Two-fold meaning of repentance
1. turning from sin
2. turning to God
B. Belief
- Belief in gospel (Mark 1;15; Jn. 14:1; Jn. 6:29)
C. The new birth
- mysterious operation of the Holy Spirit to convert (Jn. 3:7;LK. 10:20; matt. 12:33)
D. Receiving the Holy Spirit (Jn. 20:22; Lk. 24;49)
E. Following Jesus (Jn. 12:26; Lk. 9:23; Jn. 21:22; Lk. 5:27)
F. Prayer
- Christian life should be characterized by prayer (Lk. 21:36; Lk. 22:40)
G. Faith
- the believer is made great through faith by the great God (mark 11:22; Jn. 20:27; Matt. 14:27)
H. Searching the Scripture
- daily must in every believer do (Jn. 5:39; Jn. 15:20)
I. Letting your light shine
- each Christian letting his light shine brightly (matt. 5:16; Jn. 15:16; mark 5:19)
J. Supreme love to God
- love and serve the Lord completely (Mark 12:30; Matt. 4:10)
K. Our duty to man in authority
- we are to love and obey the authorities (heb. 13:17)
L. Our duty to our neighbor (Matt. 19:19; Lk. 6:31)
M. Covetousness
- our lives is a heaven centered not earth centered
N. Hypocrisy
O. Meekness
P. Our love to the brethren
Q. To be perfect (Matt. 5:48 )
R. About wisdom (Matt. 10:16, 7:6)
S. Preaching the gospel (Mark 16:15; Lk. 24:47; Jn. 21:15-17)
T. The second coming of Christ (Lk. 12:40)
U. Faithful unto death (Matt. 24:13; Heb. 9:27; Rom. 8:38-39; Rom. 12:1, 2; Phil. 2:5)

Last edited by RayMart on Sat May 02, 2009 5:17 pm; edited 1 time in total

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Post  RayMart Sat May 02, 2009 5:16 pm

XVI. The Miracles of Christ
A. Definition of the word “miracle”
B. Uniqueness of Jesus’ Miracles (Jn. 2:11; Matt. 28:18 )
C. The Scope of Jesus’ Miracles
1. over nature (Matt. 8:26, 27)
2. over devils (mark 5:12, 13; Matt. 8:28-32; 15:22-28 )
3. over disease
a. palsy man (Matt. 8:13; 9:6)
b. impotent man (Jn. 5:9)
c. withered man (matt. 12:13)
4. over death
a. Lazarus
b. Jairus’ daughter
c. Son of widowed man
d. Himself (Jesus Christ)
D. Credibility of Jesus’ Miracles
E. Objections to Jesus’ Miracles
F. Value of Jesus’ Miracles
G. The Possibility of Miracles today
XVII. The Death of Christ
A. The Doctrine of His Death
1. Foretold by God (Isa. 53:8; Dan. 9:26)
2. His death was appointed by God (Isa. 53:6, 10; Acts 2:23)
3. The meaning of his death
a. atonement (Rom. 5:11)
- used 77 times, covering for our sin
b. propitiation (1 Jn. 2:2)
- to appease the wrath of God
c. substitution (Jn. 10:11)
d. redemption (1 Pet. 1;18, 19)
e. reconciliation (Rom. 5:10)
f. ransom (Matt. 20:28 )
4. The mode of His death (Matt. 27L35; Mark 15:24; Lk. 23:33; Num. 21:8; Jn. 3:14; Heb. 12:2; Gal. 3:13)
5. His death was voluntary
6. the reason of His death
7. The result of His death
B. Objections to the Substitutionary Death of Christ
1. Cannot man suffer for His own sins?
- Yes, but the full penalty is eternal death of eternity will not be long enough to pay the complete debt.
2. Can man atone for His own sin?
- No, eternal suffering is not enough (Heb. 9:22)
3. Is the doctrine of atonement invented by Paul?
- No, it was preached by the Lord jesus Christ Himself while He was still on the earth (Matt. 16:21; Jn. 12:24)
4. Will the doctrine not make man feel helpless and sin ever more?
- No, the cross teaches God’s great hatred for sin (Rom. 6:1 ,2)
5. Is this not unfair to make the innocent suffer for our sins against this will?
- It would be unfair if Jesus were forced to suffer for our sins against His will. However, Jesus volunteered to die for us. It was His own desire to choose to do so.

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