My Mission

Introduction

            The Holy Spirit is perhaps the most mysterious member of the Trinity. All too often, the church talks about the Son and the Father and overlooks the Spirit. Whether it be because they do not believe in the equality of the Holy Spirit or just because they themselves do not know, they do not teach how to develop your relationship with the Spirit in the way they do with the other members of the Trinity. Seeing as the Holy Spirit is our advocate and our helper, this lack of direction within the Church can have a negative impact on believers and impair their ability to fully connect with the Father, Son, and Holy Spirit; fortunately, there are ways in which we can know the Spirit.

Scripture

            The first way to know the Holy Spirit is through Scripture. God revealed Himself in His Word to us, that we may know Him and have a relationship with Him. The clearest depictions of the Holy Spirit come in the New Testament, especially in the Gospels and the book of Acts. The work of Jesus is intertwined with the work of the Holy Spirit, so throughout the entirety of the Gospels you can see the Spirit right alongside Jesus and see Him work in many ways.

One of the earliest mentions of the Holy Spirit in the New Testament is at Jesus’ conception when Mary is told by the angel that she will bear the Son of God. “Mary said to the angel, ‘How can this be, since I am a virgin?’ The angel said to her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; He will be called Son of God.’”[1] Just a few verses later, Mary goes to visit her cousin, Elizabeth, and “Elizabeth was filled with the Holy Spirit.”[2] We can see the Holy Spirit’s first work in Jesus’ earthly life in this passage. The Holy Spirit made it possible for Jesus to be born holy, so that He could go on to live a blameless life and be the salvation of the world; He then began the work of guiding John the Baptist, who was still in the womb, to prepare the way for Jesus.

It would be a misconception to believe that the Holy Spirit does not exclusively appear in the Bible until the New Testament; even in the Old Testament, people were led by and filled with the Holy Spirit and He was at work. “The earth is full of Your creatures… when You send forth Your Spirit, they are created, and You renew the face of the ground.”[3] In this praise to God in Psalms 104, we can see that the Holy Spirit breathes life and creation flows through Him. In the book of Judges, the Spirit of the Lord came upon Othniel and led him to judge Israel.[4] This is just one of the many examples in the book of Judges where the Holy Spirit comes upon them and gives them the power to deliver Israel.

The Son and the Father

            We can also learn more about the Holy Spirit by knowing the Son and the Father. They have a unique relationship that reveals the Spirit to us, just as Jesus reveals the Father in His life. The more we develop our relationship with and understand the other members of the Trinity, the easier and clearer our understanding of the Spirit will be. The Holy Spirit descended upon Jesus at His baptism and leads Him throughout His life on earth, empowering Him to perform many miraculous healings and exorcisms and giving Him the wisdom to succeed in His mission.

            By understanding how the Holy Spirit helped Jesus in His time on earth, we can understand how He helps us in our God-given missions as well. Jesus says, “I will ask the Father, and He will give you another Advocate, to be with you forever. This is the Spirt of truth, whom the world cannot receive, because it neither sees Him nor knows Him. You know Him, because He abides with you, and He will be in you.”[5]

Experience

            One more way we can know the Holy Spirit is by His personal work and testimony in our own lives. He lives with us and in us, and He gracefully goes before us to prepare the way just as He did with Jesus and John the Baptist. The Wesleyan concept of prevenient grace is the first experience anyone has with the Holy Spirit, whether they recognize it as such or not. The word prevenient comes from the Latin words prae (before) and venire (to come); together, they form the word praevenire, which means to come before.[6] Thus, prevenient grace means the grace that comes before. As Joe DiPaolo puts it in his article on prevenient grace, “By this grace which comes before, we become aware of God’s nature; we acquire a basic knowledge of right and wrong; and we become aware of our need for a Savior.”[7] The Holy Spirit makes it possible to know and to choose God; without His gracious work in our lives, we would remain lost and depraved due to our sinful nature.

Conclusion

            Some Christians may believe that it is impossible to know the Holy Spirit, others that it is unnecessary, but the truth is that the Holy Spirit is a vital person of the Trinity and plays a key factor in enabling us to attain not only salvation, but also a relationship with the One True God. Without Him, just as is the case without the Father or the Son, restoration would be impossible. Mystery is a part of God’s divine nature, so it may be the case that we can never achieve a complete understanding of the Holy Spirit in our time on earth; however, He has the grace to reveal Himself to us despite our foolishness and ignorance. As followers of God, we ought to strive to use the sources He gifted us to know Him the best we can, that we may become closer to Him and live in Him, as He does in us.

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Bibliography

DiPaolo, Joe. “Reflection on Prevenient Grace.” Wesleyan Covenant Association. September 13, 2018. Accessed March 10, 2021. https://wesleyancovenant.org/2018/04/18/reflection-on-prevenient-grace/.

“Prevenient (adj.).” Index. Accessed March 10, 2021. https://www.etymonline.com/word/prevenient.

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[1] Luke 1:34-35.

[2] Luke 1:41.

[3] Psalms 104:24,30.

[4] Judges 3:10.

[5] John 14:16-17.

[6] “Prevenient (adj.),” Index, |PAGE|, accessed March 10, 2021, https://www.etymonline.com/word/prevenient).

[7] Joe DiPaolo, “Reflection on Prevenient Grace,” Wesleyan Covenant Association, September 13, 2018, |PAGE|, accessed March 10, 2021, https://wesleyancovenant.org/2018/04/18/reflection-on-prevenient-grace/)

Introduction

            Jesus lived, died, and lives again as both fully human and fully God. He came to earth as the Son of God to be a sacrifice for our sins and as a man to show us how to live. Each time He was presented with a choice in which humans fail, He chose the unknowable wisdom of success. Jesus, the living Word who created Adam in the beginning and watched humanity’s downfall from heaven, plotted for good and forged a new path of righteousness from the path of destruction that humanity had set their hearts on.

The Christus Victory

            Throughout church history, the church developed different theories of the doctrine of the Atonement: the reconciliation of God and humankind through Jesus Christ[1]. Gustaf Aulen divides these theories into two categories in his book Christus Victor[2]. The first category is objective, in which the Atonement deals with a problem outside of ourselves (such as God’s righteous wrath against sin). The second category is subjective, in which the Atonement deals with a problem within us (such as our estranged view of God)[3]. The theory of the Christus Victor, however, falls outside both of these categories. “Christ – Christus Victor – fights against and triumphs over the evil powers of the world, the ‘tyrants’ under which mankind is in bondage and suffering, and in Him God reconciles the world to Himself.”[4] This theory sees the work of Christ as a continuous divine act that changes the situation between God and man, as opposed to the objective theories which see it as a discontinuous work started by God or the subjective theories which see it as a change within men.

The Works of Men

The failed nature of the works of men began with the fall of humanity in the Garden of Eden. This one disobedient act of eating the forbidden fruit put into motion thousands of years of men being plagued by a sinful nature. Even with the guidance of the Word of God that we now call the Old Testament, men continued to reject righteousness and foolishly fall back into their sin.

This nature can be seen in the Israelites during the time of the prophets. They claimed themselves as God’s chosen people, yet they worshipped other gods outside His temple. They were meant to be a light to the world, but they mistreated orphans, widows, and foreigners. They were called to be set apart and holy, but they committed unspeakable sins in the streets of God’s city. They became so consumed by evil that God’s presence fled His own temple in Ezekiel.

An individual example of this nature can be seen in the great King David. David was the mightiest king of Israel who knew no defeat in battle and had God on His side. He served God and God blessed him. However, even he fell prey to his own sinful nature when he took the married woman, Bathsheba, as his own and forced her into adultery, then attempting to cover his tracks by having her husband killed on the frontlines. His foolish, sinful decision led to much misery and devastation. David is proof that even the Godliest men fall short of the glory of God.

The Works of Christ

            Jesus, perhaps, is the exception that proves the rule. He came to earth as a man and lived a perfect life, continuously denying the temptation of sin and choosing the path of wisdom and righteousness instead. Each and every time He was faced with an impossible decision, He somehow chose the Godly path. Jesus did what no other man could do: He lived a perfect life in spite of the sin that plagued the world and tried to engulf His very being; He could not be overcome.

            A prime example of Jesus choosing the high road would be in His temptation in Matthew 4. Jesus is lead to the desert by the Spirit and is put through a series of tests, which He passes with flying colors. Where a starving man would choose food, the starving Jesus chose the Word of God. Where a prideful man would choose his own glory, the humble Jesus chose honoring God. Where a greedy man would choose power, the servant Jesus chose loyalty to God.

            Another example of Jesus’ wisdom and righteousness is the story of the adulterous woman in John 8. The Pharisees created a trap for Jesus so that they could have the people turn against Him and set-in motion their plan to have Him killed. They brought Jesus a woman who had been caught in the act of adultery, the punishment for which (according to the books of Moses) was stoning, and asked Him what should be done with her. If Jesus said to stone her, He would look to be without mercy and love; furthermore, the Romans would come after Him as only Romans could inflict the death penalty. On the other hand, if He said to let her go, He would look to be without justice and disobeying the commands of God. So, Jesus said to let the one who is without sin throw the first stone. Once again, Jesus outsmarted the evil set before Him with a divine wisdom, showing Himself to be above the sinful ways of men.

Conclusion

            Just as through the sinful acts of one man death came into the world, so through the righteous acts of one man life is offered as a free gift to mankind[5]. Jesus Christ, not only through His death but through every act of His life, brought freedom from the bondage of sin and gave humanity a way out of certain condemnation. He is the light that showed us the way to the right path previously hidden in darkness. He is the only man who ever did and ever will live a perfect life without sin. Because of Jesus’ works in life, we are given grace in His death.

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Bibliography

“Atonement.” Merriam-Webster. Accessed February 22, 2021. https://www.merriam-webster.com/dictionary/atonement.

Aulén, Gustaf. Christus Victor: An Historical Study of the Three Main Types of the Idea of the Atonement. London: SPCK, 2010.

“Subjective and Objective Atonement – Abelard,Girard.” The Rebel God. October 16, 2006. Accessed February 22, 2021. https://www.therebelgod.com/2006/10/subjective-and-objective-atonement_16.html.

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[1] “Atonement,” Merriam-Webster, |PAGE|, accessed February 22, 2021, https://www.merriam-webster.com/dictionary/atonement).

[2] Gustaf Aulén, Christus Victor: An Historical Study of the Three Main Types of the Idea of the Atonement (London: SPCK, 2010), |3|).

[3] “Subjective and Objective Atonement – Abelard,Girard,” The Rebel God, October 16, 2006, |PAGE|, accessed February 22, 2021, https://www.therebelgod.com/2006/10/subjective-and-objective-atonement_16.html).

[4] Gustaf Aulén, Christus Victor: An Historical Study of the Three Main Types of the Idea of the Atonement (London: SPCK, 2010), |4|).

[5] Romans 5:17-18.

Introduction

            Jesus has come to be known by many names: the Son of God, the Messiah, the Savior, the Christ, the Son of Man. All of these encompass one fact of His being; Jesus is the one and only promised Son of God sent to die as a sacrifice for the sins of humanity. “If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ. Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all.”[1]

The Incarnation

            Jesus Christ is the incarnation of God. In order to fulfill His plan for redemption of the world fallen slave to sin, God needed to send someone to atone for the sins of all and take judgment onto themselves. To do this, He sent none other than Himself. God came to earth in a living, breathing human body for all to see and know, and His name was Jesus of Nazareth.

            Jesus was not only fully God, but He was also fully man. “Not only does the incarnation reveal God, but it also reveals man.”[2] He restored the image of God in man and showed us what it meant to live as one created in the image of God. This was only possible as one who was both God and man. Through not only His life but the very essence of who He is, we can understand more about our nature and the nature of God.

The Messiah

As previously stated, Jesus is now known by many names, one of which being the Messiah. However, we find that this is interestingly one name that Jesus rarely acknowledges. This is likely due in part to the connotation of the word at the time in His culture. The Jews believed that God would be sending someone to them to rescue them and establish His kingdom. We know that Jesus has done exactly that; however, He did it in a much different way than the Jews had come to imagine.

Jewish culture had shaped the Messiah into a kind of warrior that would take earthly kingship and free them from tyranny. At the time, this meant that he would overthrow the Romans hold over them and establish a new, unbeatable kingdom in the name of the God of Abraham. They never imagined that the kingdom of God that was to come would be a spiritual one ruled by peace and humility. Because of this, in the minds of the people the Messiah had taken on this role of vengeance and justice that was never intended to be.

Jesus presents Himself as one who would bear suffering and endure pain and betrayal in order to fulfill the will of His Father. Even His own disciples did not accept this role He was to play at the Messiah. One of the few places Jesus acknowledges Himself as the Messiah is to the Samaritan woman at the well in John 4. Likely, He chooses to reveal Himself to her in that way because she comes from a different culture that has a different understanding of who the Messiah is to be and what role He is to fulfill.

The Sender

            Jesus’ life and being led up to one final act in His first time on earth: His death and resurrection. Surely, this was not simply an act to showcase His power and then leave humanity behind. Rather, He fulfilled His purpose of salvation for the world, just as God had promised through the many prophets who came before Him. Jesus fulfilled this promise by taking on the burden of our sin and dying a criminal’s death for our sake, being raised from the dead by the power of the Holy Spirit that lived within Him, and finally sharing that same Spirit with us before He left to sit at the right hand of God the Father until it is His time to come again.

            Jesus is the sender of the Holy Spirit. He Himself was sent by the Father to atone for our sins, and He then sent the Spirit to help anyone who accepts Him as Christ. “[Jesus] continued to sanctify human living by His obedience in the power of the Holy Spirit. The inner secret of His holy life was His loving relationship with His Father in the Spirit.”[3] Jesus wanted to share not only heaven and the new earth with us, but as the incarnation and revelation of God, He wanted to make it possible for us to share in His love for the Father. To do this, He sent His Holy Spirit to us before His return, that we may connect with Him and grow deeper in our love for the Father, just as Jesus Himself did.

Conclusion

            Regardless of what title you may give Him, Jesus is the promised one from the beginning who God sent to be the salvation of the world. Jesus is the Word and is with God and is God. He is fully God and yet at the same time He is fully human. He is the Son, a loving member of the Holy Trinity. He is the one who was prophesied to crush the snake’s head; and He is the one who will one day return again to complete the redemption story and bring about the new heaven and new earth where we will live in perfect harmony as things were meant to be in the beginning.

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Bibliography

Dunning, H. Ray. Grace, Faith, & Holiness, 686. Kansas City, MO: Beacon Hill Press, 1988.

Noble, T. A. Holy Trinity: Holy People: The Historic Doctrine of Christian Perfecting, 239. Eugene, OR: Cascade Books, 2013.

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[1] Romans 5:17-18.

[2] H. Ray Dunning, Grace, Faith, & Holiness (Kansas City, MO: Beacon Hill Press, 1988), 686.

[3] T. A. Noble, Holy Trinity: Holy People: The Historic Doctrine of Christian Perfecting (Eugene, OR: Cascade Books, 2013), 239.

Introduction

            The relationship between human solidarity and sin is a rather interesting one to look at. There are complications that arise in attempting to understand it, such as figuring out just how much it plays a role in our personal sin, or how other cultures affect each other. Some of the questions and answers given when speaking of this topic are just speculation – we will never know for certain. However, today we will discuss what we can deduce from our sources of systematic theology.

Human Solidarity

What is it?

            John Donne, a 17^th century poet, is quoted as saying, “Any man’s death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bells tolls; it tolls for thee.”[1] This is a poetical statement of a strikingly true fact – we do not live our lives in isolation. Humanity has societies and cultures that everyone belongs to, and those who belong to them are influenced by them greatly. We are greatly affected by each other’s lives, even when it truly has nothing to do with us.

            Think on this: if your mother dies (and you had a good relationship with her), you will be incredibly sad and heartbroken. That makes sense, as you are now living without someone who has always been there for you your entire life. However, think on this: when your friend’s mother dies, you will be sad, and your heart will ache. Why? You might not have even known their mother. Yet somehow you developed a personal connection with her solely through her child; so, your heart aches for your friend’s loss and (even slightly) for your own. That is an example of human solidarity.

What are its effects on us?

            If you go search for the effects of solidarity, you will find organizations such as the United Nations have created entire days dedicated to celebrating human solidarity.[2] In the introduction of their website, they explain it in this way, “[It] is centered on people & planet, underpinned by human rights and supported by a global partnership determined to lift people out of poverty, hunger and disease. It will, thus, be built on a foundation of global cooperation and solidarity.”[3] That is a rather positive view of solidarity, and they are not wrong. We can use the unity of humanity to make good things happen in the world and, historically speaking, we have.

            That being said, there is also an unneglectable negative effect of solidarity. Just as we influence each other with love for others, we also are influenced by each other’s hatred; and just as we can come together to support and lift up minorities, we can also come together to abuse and oppress them. As wonderful as it may be to talk about the ruffles and rainbows of solidarity, today we are talking about its effect in tandem with sin.

Original Sin

Augustine

            Saint Augustine was a Christian theologian and philosopher in the 4^th century. His position on human solidarity and sin went on one extreme of the spectrum. The doctrine of imago Dei is the clear biblical teaching that humanity was made in the image of God.[4] Augustine believed that this image became so damaged in the fall that humanity can no longer choose anything righteous; humans can only ever choose evil. To gap the bridge between being unable to choose right and needing to choose right to become saved, Augustine leaned into predestination.[5] Predestination is the belief that God elects certain people above others and chooses salvation for them on their behalf.

Pelagius

            The monk Pelagius was a Christian theologian in the 4^th century. His position on human solidarity and sin differed greatly from Augustine’s, with Pelagius on the polar opposite side of the spectrum. He taught that Adam’s sin had no meaningful impact on us, other than that he, as the first man, did not live up to the image he was supposed to and left us with a bad example to follow.[6] He believed that the freedom given to us by God remains the same as it always has, and that we naturally accept God’s grace without hinderance.

Lodahl

            Michael Lodahl discusses this very issue in his book, The Story of God. In his chapter on human solidarity, he says,

“What each of us says, does, and thinks profoundly impacts and influences those around us, and they deeply influence those around them, ad infinitum… no one comes into this world with a clean slate, precisely because the world into which we come is already a history filled with sin, manifested in war, bloodshed, slavery, abuse, torture, fear, and a thousand other nightmares.”[7]

            Lodahl believes that there is a middle ground to be taken between the stances of Augustine and Pelagius. Unlike Augustine, he believes that we are influenced by each other for good and for bad, and not everything is predestined for us – we still hold responsibility for our actions. Unlike Pelagius, he believes that the traditions and behaviors of generations past impact who we are today. Considering our sources and evidence, Lodahl’s position seems to be the most accurate of the three.

Conclusion

            Human solidarity is a fact of life, and it always has been. God created us to be relational beings and even said, “It is not good for man to be alone.”[8] Humans have such a strong influence on each other; when Eve sinned, Adam followed her without a fight. So when Adam and Eve committed the first sin in the Garden of Eden, all of humanity became poisoned with sin. That does not mean, however, that we are doomed. We can still be saved and sanctified by the Holy Spirit and live in such a way that our holiness will positively influence the world around us.

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Bibliography

Dunning, H. Ray. Grace, Faith, & Holiness. Kansas City, MO: Beacon Hill Press, 1988.

“International Human Solidarity Day.” United Nations. United Nations. Accessed May 3, 2020. https://www.un.org/en/observances/human-solidarity-day.

Lodahl, Michael. Story of God: a Narrative Theology. Place of publication not identified: Beacon Hill Press, 2010.

“No Man Is an Island – A Selection from the Prose Quotes by John Donne.” Goodreads. Goodreads. Accessed May 3, 2020. https://www.goodreads.com/work/quotes/6791114-no-man-is-an-island.

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[1] “No Man Is an Island – A Selection from the Prose Quotes by John Donne,” Goodreads (Goodreads), accessed May 3, 2020, https://www.goodreads.com/work/quotes/6791114-no-man-is-an-island).

[2] “International Human Solidarity Day,” United Nations (United Nations), accessed May 3, 2020, https://www.un.org/en/observances/human-solidarity-day).

[3] Ibid.

[4] H. Ray Dunning, Grace, Faith, & Holiness (Kansas City, MO: Beacon Hill Press, 1988)).

[5] Michael Lodahl, Story of God: a Narrative Theology (Place of publication not identified: Beacon Hill Press, 2010)).

[6] Ibid.

[7] Ibid.

[8] Genesis 2:18 (NIV).

Introduction

            Before anything else, we must begin this discussion with this statement: God’s creation is good. There are many views on creation today and, unfortunately, many of them view all of God’s creation as evil. Far too often do Christians forget their duty to be stewards of the earth because they label all of creation as condemned and forgotten. We will face this view among others as we continue our discussion on the doctrine of creation.

Creation in the Beginning

Original Creation

            In the beginning, God created everything in the heavens and the earth, and at the end of each day He called His creation good. That we know from Genesis 1. God created the earth as He saw fit for a suitable home for the ultimate peak of His creation: humanity. God is a relational being and, therefore, He created us to have a relationship with Him. He created us in His image; this meaning that we were created in the likeness of His Spirit and His character, not necessarily His physical likeness.

            Everything that God created was perfect, from the billowing clouds to the tides of the sea and everything in between. Nothing was created with flaws or shortcomings; after all, a perfect God could not label something imperfect as good. All of creation basked in the glory of the Lord as He walked there daily at the sides of Adam and Eve, the first man and woman. They walked together in the Garden of Eden (meaning the garden of “paradise”[1]). Humanity ruled over the beautiful creation God had made. There was a loving, intimate relationship between God and Man. Not a single thing was out of place. Everything was as God had intended it to be.

Original Sin

            However, God had created something else (someone else) long before the time of earth that sought out to destroy His creation. Once held in high esteem as an angel of the Lord, Lucifer betrayed God and was cast out of heaven as a fallen angel. He lived in bitterness and jealousy, seeking to thwart all of God’s plans. When God created Man, he saw the perfect chance to do just that.

            God had given Adam and Eve only one command: do not eat out of the tree of the knowledge of good and evil. He told them that if they disobeyed that command, they would die. That is where Satan came in. He came to Eve disguised as a snake, and he began to plant seeds of doubt with lies. “Before there was death, there was the lie.”[2] He whispered in her ear that surely God would not let her die if she ate it, and surely God would not withhold knowledge from her. Satan twisted the consequences of disobedience from sudden death to instant wisdom, and Eve believed him. She ate from the tree, and she convinced Adam to as well.

            It was in that moment that not just humanity, but all of creation fell. When God came and saw what they had done, He cursed all of creation with death. Animals were now vicious and violent, the earth was now riddled with thickets of thorns, birth was now horrible painful, nature was powerfully disastrous. Everything that God had created to be good was tainted with evil through the act of one man. That is how the salvation story begins.

Creation in the Future

Restoration

     “If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ. Therefore, just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all.”[3]

            In the passage above, Paul puts the doctrine of restoration beautifully. Each and every word is impactful and filled with the life-giving Spirit, but I would like to specifically focus on the word “all.” Paul does not say that Jesus’ sacrifice will bring restoration to some. He does not say that Jesus’ sacrifice will bring life to a few. Paul says that the righteous act of Jesus dying on the cross will restore all. While Paul is talking about humanity here, the entirety of creation can be included in that all. As he says later on in Romans, “For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God.”[4]

            Creation is not doomed. All of nature will be restored come the day of our Lord Jesus’ return. God will create a new heaven and a new earth, purging all of the evil that tainted His original creation. Satan’s influence will be cast away and all that will remain is perfection and goodness, just as was so in the beginning.

Resurrection

            Just as the rest of creation will be restored, as will humanity. God’s ultimate plan for us is that we be resurrected and given new life in the new heaven and earth. “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with Him those who have died.”[5] Of course, this resurrection to life is offered to those who have accepted the eternal life that was given to them by the Father through the Son. The Bible does say that those who have not accepted Christ’s sacrifice will be resurrected not to eternal life, but to eternal judgement.[6]

Conclusion

            God created everything to be good. Creation is good. Yet, sin came in and corrupted God’s perfect creation. Satan thought he had won, but the God we know will never let that happen. He put in place a plan to restore all of creation; He gave hope to what looked like a lost cause. This hope reached a climax with the death and resurrection of Jesus Christ, and it will be completed with the restoration and resurrection of nature and humanity. Therefore, if God did not give up on creation, neither should we. There will come a time when once again will creation be what it was always meant to be: a manifestation of God’s will for His glory, a place where He can walk in loving intimacy with all of humanity.

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Bibliography

“Eden.” Merriam-Webster. Merriam-Webster. Accessed April 22, 2020. https://www.merriam-webster.com/dictionary/Eden.

Wilson, Jared C. The Gospel According to Satan: Eight Lies about God That Sound like the Truth. Nashville, TN: Nelson Books, 2020.

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[1] “Eden,” Merriam-Webster (Merriam-Webster), accessed April 22, 2020, https://www.merriam-webster.com/dictionary/Eden)

[2] Jared C. Wilson, The Gospel According to Satan: Eight Lies about God That Sound like the Truth (Nashville, TN: Nelson Books, 2020))

[3] Romans 5:17-18 (NRSV).

[4] Romans 8:21 (NKJV).

[5] 1 Thessalonians 4:14 (NRSV).

[6] John 5:29 (ESV).