Platonic and Christian Theology: A Paper Analyzing the Relationship between Platonic Thought and Christian Philosophy.

Leonard O Goenaga

Professor Boronat

POT3013

November 10, 2008

 Platonic and Christian Theology: A Paper Analyzing the Relationship between Platonic Thought and Christian Philosophy.

Being quite the intellectual, Augustine, having received a prestigious academic chair within the Latin world, was oddly in internal turmoil. Having been a devout follower of Manichaeism, Augustine was moving away from the religion on the basis of a theological disagreement. In its place, Augustine pursued skepticism, only to later fall under the sway of Neoplatonism. It was here that his vehicle to Christianity, that of reason under Neoplatonic influence, would take him into the embrace of Christianity.[1] Having arrived through this vehicle of reason, Augustine was to become one of the most inspirational thinkers in Western Christianity, and would be the father of thought further developed during the medieval era. It is no wonder then, that even now, Christians freely speak of his thought as common dogma: from his concept of original sin, to his ideas of just war. The interplay between reason, Augustine’s Christianity, and his Platonic influence thus begs the question: if Augustine found immeasurable value between these two schools, what could a comparison between Christianity and Platonism provide for modern readers and practitioners? What similarities and differences do these two invaluable schools of belief and thought hold? This paper will focus on detailing and comparing Christian Theology with Platonic Philosophy, underscoring the similarities and differences between the two, and concluding with an evaluation of this assessment.

First and foremost, a discussion of the similarities between Platonic Philosophy and Christian Theology necessitates a brief summary of the nature of God. To start, God is a perfect being, containing within himself the reason for His existence, and absolute freedom. In addition, the Christian God contains various Omni-traits, as have been agreed upon by the Christian theologians of the ages. He contains within himself absolute intelligence, power, goodness, freedom, and needs no external force for His continued existence. Within this absolute freedom, we find a will that wished creation into being, with no external or internal factors forcing the creation of this world. Rather, God created the world simply because He desired to.  In addition to these characteristics, God is also a reasonable and all knowing figure, allowing humans to understand him on a rational basis, and concerning himself greatly with man’s affairs. Upon creation, God desired man to find fulfillment and completion in a loving relationship with Him. However, man, containing a free will in the image of the freedom of God, yet not containing the all-knowingness of God, could choose between entering into a genuine relationship with God (as loving presupposes choice and free will), or rejecting him. It is from this rejection of God that sin and imperfection enters the world, and it is God’s redemptive plan, through the saving powers of Grace through the salvation and revealed self-expression found within Jesus Christ (the λογοσ), that God made manifest his plan to reconnect humanity to their primal purpose: intimacy with the Father. It is from this brief summary of the Nature of God and the purpose of humanity that we build upon.

After establishing the absolute freedom and power of the Judaic-Christian God, we can now establish the Creation, and humanities relation to God. The Christian God created the world ex nihilo, or ‘out of nothing’. His purpose for creating the world is his own, and is not dependent, like the Platonic Demiurgos, on any external or internal factor. The infinite God created simply because he had the power and freedom to do so, and in this we find his purpose for doing so. Within this creation, which he deemed Good, we find the creation of Man in His image (Genesis 1:26[2], 31[3]). With the character of the Christian God established, and a general summary of creation made, we can now move to Human Nature and Man’s intended purpose.

As earlier mentioned, man’s purpose is to enter into an intimate relationship with his Creator, for a flock without a Shepard is lost. Man is lost in the sense that by following himself, his own impulses and his selfishness, man is trapped in a life of sinfulness, and sinfulness stands in opposite to the goodness and relationship God intends for Humanity. God created man with the purpose of making him in His “image and likeness” (Gen 1:26). However, Man has the ability to dedicate himself to God, or to sinful materialism. To combat man’s sinfulness, God revealed his self-expression in his son, Jesus, whom man could emulate to fulfill the above-mentioned purpose (As the Father, the Son, and the Spirit exist in a loving trinity). Through loving Christ, and modeling oneself after Him, man could fulfill his created purpose (entering into relationship with God, and modeling oneself ‘in His image’). Jesus, the Logos, is the revealed knowledge of God, and represents a physical entity that individuals can learn to and follow, in order to enter into communion with and understand God’s expression and love. This purpose and idea is personified in the Christ, and made manifest in the form of Jesus’ teachings and His sacrifice and resurrection. Jesus is thus “God’s ‘definition’ of what humanity and the world are all about,” (Komonchak 28). Jesus is the Christ destined to save humanity from their self-imposed sinfulness, and steer them on a redemptive path towards their initial intended purpose.

Another important topic on the subject of Human Nature is the element of Grace. Grace can be defined in Christian terms as the “sphere of the freely offered love-relationship between the triune God and humans,” (Komonchak 711). This is somewhat similar, as a factor for motivating good, with the Platonic concept of Eros (developed in the Phraedrus and Symposium). According to this concept, “the impulse to philosophy arises when the soul recognizes the imperfect copies of ideas present in material reality, and with longing love (Eros) strives to transcend the corporeal and reach the purity of ideal forms,” (Brauer 664). The similarity is drawn with Christianity in this: The Christian understands God to be the source of Goodness and Completion (as to the Platonist the source of Goodness is the Good and the world of transcendent ideas/Forms), and through the divine Grace of God, man’s “desire for good and the freedom to pursue it is established,” (Komonchak 711). The force that motivates the Christian to do good is the divine grace given to him by God, and he is established in a general longing for completeness via a relationship with God through the saving Christ, whereas the motivating factor for the Platonist to do good is the longing love (eros) to reach the perfection of ideals, and thus share these ideas with humanity. The Christian concept of human nature desiring divine intimacy can is similar to the Platonic longing love (eros) to connect with the world of ideas/Forms. In addition, both, as found in Christian Charity, and as found in the Republic’s Philosopher Kings and knowledge of The Good, can be forces for moral good and love in the world.

A Conversation With a Mormon

Hello Friends,

I had a conversation with a Mormon today. I was defending Christianity within a chatroom, and he asked me for my denomination. I told him, and then he said he was Mormon, and after some discussion he asked me to explain to him why Mormonism is not part of Christianity (Christianity being Protestantism, Catholicism, and Orthodoxy). Here was the discussion. I’m going to skip down to the core of the discussion, starting after he mentioned Baptism of the dead.  After I touch on that, it really picks up. I post this in a humble spirit, and hope God uses it to reach out to Mormons, and equip fellow believers with some additional knowledge. Enjoy:

<Kannoth>: Actually, may I ask a simple question before we go further?

<Kannoth>: Since you mentioned baptism is needed to enter heaven.

<Lord`Saladin>: Go on then.

<Kannoth>: Answer yes or no, please: Is Baptism needed in order to go into heaven?

<Lord`Saladin>: Yes.

<Kannoth>: Is Baptism needed for salvation, which thus leads to heaven?: Yes or no.

<Lord`Saladin>: Understand, however, Baptism is not simply the act of immersion, but also the covenant that goes with it.

<Lord`Saladin>: Yes.

<Kannoth>: Alright, so you’re clarifying Baptism. Baptism is obviously asked upon by every Christian as a means of acknowledging one’s faith publicly. This is the traditional understanding of baptism. However, you’re saying that Baptism is needed to go itno heaven and have salvation.

<Kannoth>: In other words, you’re saying an ack of works is needed in order to get into heaven…

<Kannoth>: Since we’re talking about physical baptism (baptism of the dead), and not just some concept of spiritual baptism.

<Kannoth>: So the act of baptizing is then needed to enter heaven, correct?

<Lord`Saladin>: Yes.

<Kannoth>: Well we have a problem. This contradicts our source of Righteousness (Romans 1:16-17). “For it is by grace you have been saved, through faith — and this not from yourselves, it is the gift of God — not by works, so that no one can boast,” (Eph. 2:8-9, NIV).

<Kannoth>: So no act of our own can mitigate whether we get into heaven (ex.: baptism), but it is only by the gift God gives to us.

<Lord`Saladin>: Again, however, it is the covenant of Baptism that also accompanies the physical act that makes it so important…

<Kannoth>: There is the problem with baptism needing to be a requirement to enter heaven: It is poor theology. No work leads to salvation. It is purely a gift from grace. Baptism is only a public declaration of faith. An act the Christian should do in obedience. However, it will not nullify one’s entrance into heaven.

<Lord`Saladin>: The immersion and subsequent upcoming from beneath the water represent a new life, and also an act of cleansing away any previous sin before that point.

<Kannoth>: That only touches into one of the main areas of Doctrine (salvation). Now, may I define the central Christian Doctrines that Mormonism will have to agree to to be considered Christian?

<Kannoth>: Saladin, the act of Baptism is only a public represntation of the TRUE baptism; that of the Spirit. The ‘born again’ Jesus tells Nicodemus. It is no physical requirement needed to get into heaven.

<Kannoth>: But I don’t want to go down that tangeant, I’d like to define Christianity.

<Kannoth>: May I?

<Lord`Saladin>: Go on then.

<Kannoth>: There are 5 Central Key Theological issues. If Mormonism disagrees with any of them, it cannot be considered Christian. In addition, there are three essential other Doctrines as well.

<Kannoth>: Here are the first five:

<Kannoth>: All three branches can agree upon these central Doctrines (Protestant, Catholic, Orthodox): 1) the Deity of Christ (John 8:58), 2) Salvation by Grace (Eph. 2:8-9), and 3) Resurrection of Christ (1 Cor. 15:14), 4) the Gospel (Gal. 1:8-9), and 5) Monotheism (Exodus 20:3). Before we even progress, would you say Mormonism is in agreement to all these central doctrines?

<Kannoth>: Before we even progress, do you agree all five of these are central to being considered ‘Christianity’. If not, we don’t need to go on.

<Lord`Saladin>: Yes.

<Kannoth>: Alright, good. Now there are three others:

<Kannoth>: Secondary essential Doctrines: 1) Jesus is the only way to salvation (John 1:14-16), 2) Jesus’ virgin birth (Matt 1:23), 3) The doctrine of the Trinity (Matt 28:19).

<Kannoth>: Do you disagree with any of those three?

<Lord`Saladin>: No.

<Kannoth>: Which?

<Lord`Saladin>: <Kannoth> Do you disagree with any of those three?

<Lord`Saladin>: <Lord`Saladin> No.

<Kannoth>: Alright then, good.

<Kannoth>: So if I were to show that Mormonism conflicts any of these eight, can we say Mormonism is not Christianity, but an offshoot?

<Lord`Saladin>: If you mean show in terms of demonstration of lack of understanding of LDS doctrine, no.

<Kannoth>: Alright, let me hit a first point then.

<Lord`Saladin>: Which also means, rather than bulldozing over any word I have to say, you bring up each point, and I will confirm or otherwise.

<Kannoth>: The divinity of Jesus, and the character of the Monotheistic God.

<Kannoth>: THE DOCTRINE AND COVENANTS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS SECTION 130 says “The aFather has a bbody of flesh and bones as tangible as man’s; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of cSpirit. Were it not so, the Holy Ghost could not ddwell in us.”

<Kannoth>: Mormonism teaches that God the Father has a body of flesh and bones (D. & C. 130:22) and that Jesus is a creation. It teaches that he was begotten in heaven as one of God’s spirit children (See the Book, Jesus the Christ, by James Talmage, p. 8). This is in strict contrast to the biblical teaching that he is God in flesh (John 1:1, 14), eternal (John 1:1, 2, 15), uncreated, yet born on earth (Col. 1:15), and the creator all (John 1:3; Col. 1;16-17).

<Kannoth>: This is denying the Trinity, denying Christ’ divinity, and denying the nature of God.

<Kannoth>: Then and there, just stating God the Father as having a body of flesh and bone’s as tangible as man’s, is outside Christianity.

<Kannoth>: For that alone we can classify Mormonism as what it is: Mormonism.

<Kannoth>: There are many more points we can move to as well.

<Lord`Saladin>: Right.

<Lord`Saladin>: Then let me cover this.

<Kannoth>: Sure.

<Kannoth>: There are followup points regarding the divinity of Jesus and the nature of the Trinity as well.

<Lord`Saladin>: John 1:14 reads: And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

<Lord`Saladin>: Which brings about John 3:16 – For God so loved the world that he gave his only begotten Son…

<Lord`Saladin>: It is stated Christ was begotten of God.

<Lord`Saladin>: In multiple places.

<Kannoth>: Ah yes, I agree. That’s the trinity. Begotten, hints at the Trinitarian relationship: Three parts of a whole. However, Mormonism disagrees here. Mormon Theology teaches three distinct parts that form the office of the trinity.

<Kannoth>: Also, context of John 1 also highlights that the Word was with God, and before all creation.

<Lord`Saladin>: I am just coming to the Trinity…

<Kannoth>: Yup.

<Lord`Saladin>: Matthew 28:19 reads: Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

<Kannoth>: Yup.

<Lord`Saladin>: It lists them as separate. Now, of course, they are one in the sense of purpose.

<Lord`Saladin>: Their purpose is one and the same.

<Lord`Saladin>: God and Christ each have physical bodies, physical bodies that have attained perfection.

<Kannoth>: No no. It does not list them as three seperate beings. To say they are three seperate entities is to say there is this office called the trinity, and there are three persons in it.

<Lord`Saladin>: The Holy Spirit, which dwells in each of us who accept it, is in spirit form so it can dwell within.

<Kannoth>: If you say God and Christ have seperate bodies, than you’re saying the trinity isn’t one being with three persons, but three seperate persons acting together.

<Lord`Saladin>: Neither, Kannoth, does it say they are one.

<Lord`Saladin>: Find where it says they are one being of three parts.

<Kannoth>: Of course. God is one. A center to Christianity is Monotheism. To reject monotheism is the reject Judeo-Christianity, which is the point I’m trying to make. By seperating them, you’re denying that central Doctrine of Monotheism, yet also running into problems with the Trinity, and the divinity of Christ.

<Kannoth>: Mind you, the Trinity is never mentioned in scripture. You used the verses to devise the concept of the trinity, however what I just posted of the Doctrine and Covenants talks about God and Jesus having different bodies, physical ones, meaning they are seperate.

<Kannoth>: You’ve agreed with this. And to agree with this is to deny monotheism, which would deny the title of Christianity.

<Kannoth>: We haven’t even touched the nature of the Gospels, how forgiveness of sins is attained, etc.

<Lord`Saladin>: Hm.

<Kannoth>: That nature of God is distinctly un-Christian.

<Kannoth>: Do you have facebook?

<Kannoth>: My name is Leonardo by the way.

<Lord`Saladin>: I see you are a good manipulator of words.

<Lord`Saladin>: My name is Saladin.

<Lord`Saladin>: I have Facebook, yes.

<Kannoth>: I do not think I am manipulating anything, rather scripture is scripture.

<Kannoth>: Would you like to exchange Facebooks, perhaps if we ever wish to have discussions (I have to leave work soon).

<Lord`Saladin>: It is not for online acquaintances.

<Kannoth>: Understandible.

<Lord`Saladin>: Scripture is scripture yes.

<Lord`Saladin>: The bible, we also know, has been changed to suit the designs of man

<Lord`Saladin>: Multiple times

<Kannoth>: Also, Mormon theology completely goes against the Doctrine of Monotheism (God used to be a man on another planet, Mormon Doctrine, p. 321. Joseph Smith, Times and Seasons, Vol 5, pp. 613-614; Orson Pratt, Journal of Discourses, Vol 2, p. 345, Brigham Young, Journal of Discourses, vol. 7, p. 333.)

<Kannoth>: Lord, that’s a red herring. We have the most accurate texts any generation has had. I study the greek, and the accuracy of the New Testament in comparison to any other ancient text is uncomparible.

<Kannoth>: Plus, if you want to say the doctrine has been changed to suit the designs of man, what stops me from saying that’s exactly what a Mormon is trying to do

<Kannoth>: ?

<Lord`Saladin>: Oh, I know.

<Lord`Saladin>: However, consider this…

<Lord`Saladin>: Perhaps as a closure to this discussion…

<Kannoth>: It’s an unprovable. However, I can open up my Greek, and point to where every Greek verse comes from (the Papyrus, it’s century, etc).

<Kannoth>: Sure. Although I would have liekd to continue this.

<Kannoth>: There are a plethora of other points where Mormonism disagrees outright with Christianity.

<Lord`Saladin>: Look at the structure of Christ’s church, that He set up whilst in this world…

<Lord`Saladin>: Tell me ANY denomination where it is the same.

<Lord`Saladin>: There is only one.

<Kannoth>: Wait. We agreed that if Mormonism disagreed with any of those 5 Doctrines, it isn’t Christian. It was clear there was a disagreement between the Monotheism of God. I think the case is set.

<Kannoth>: Christ’s church is simply the collective body of believers, not a physical institution.

<Kannoth>: It was never a single entity, but a loose collection of house churches.

<Lord`Saladin>: Now, who decided the definition of Christianity?

<Lord`Saladin>: Was it God?

<Lord`Saladin>: But, step away from any belief you may have.

<Kannoth>: We define Christianity through the source of Righteouss, the Bible.

<Lord`Saladin>: Oh dear.

<Lord`Saladin>: My friend, I am afraid to say you sound near robotic,

<Lord`Saladin>: *.

<Kannoth>: If you want to ignore the bible, you’re putting into question your source of righteousness and truth.

<Kannoth>: You’re not degrading me personally instead of discussing and debating the ideas. That’s usually an end to a conversation.

<Kannoth>: You agreed that it had to adhere to all those 5 central Doctrines, and it did not.

<Kannoth>: You now are questioning the definition of Christianity. That’s not what you yourself agreed to above.

<Lord`Saladin>: Hm… How to explain this…

<Lord`Saladin>: Hm.

<Kannoth>: Do we mean the Doctrine of Monotheism?

<Lord`Saladin>: Damn, if only this had taken place at a time other than 20 past one in the morning when my back is murdering me.

<Kannoth>: Friend, get some rest.

<Lord`Saladin>: Okay.

<Kannoth>: I do not want to bring you any uncomfort, honestly.

<Kannoth>: Let me say this, it was a pleasure talking to you.

<Lord`Saladin>: Let me give you the answer to your every question…

<Kannoth>: Sure. This being that of Monotheism and how God and Jesus can both have seperate physical bodies?

<Kannoth>: Alright, I would ask of you only the same. This is no academic teaching, but rather a study of the Bible, God’s word. <Kannoth>: It was a pleasure talking to you. <Lord`Saladin>: My friend, I have done the same. <Lord`Saladin>: On multiple occasions. <Kannoth>: Have a good day. God Bless, and merry Christmas.

Pray.

–

Leonard O Goenaga

When Do I Know I’m A Christian? A Biblical and Theological Inquiry;

This is a Response to a good friend’s exploration of when it is someone becomes a Christian and acheives salvation:

An inquiry in response to yesterday’s Morning Light’. I hope you can find some time to read it all.

Biblically Speaking:

An Inquiry: Upon repentance from sin, is this something separate of Christ? Or does repentance come upon acceptance on Jesus? Does salvation come with this repentance absent of Christ, or does salvation come from repentance in the name of Christ (namely being knowledge of Jesus, not the ‘letters’ of his name)? Are these two things that should occur at once, or are they engaged separately? I ask because upon the Pentecost, Peter gives his great sermon asking us to “repent and be baptized, every one of you, In the name of Jesus Christ for the forgiveness of your sins.” (Acts 2:38). Beforehand, John the Baptist asked people to repent and be baptized. In the Peter scenario, Peter now says that repentance in the name of Jesus will lead to them “receiv[ing[ the gift of the Holy Spirit,” (Acts 2:38), or the sign of Salvation (the Holy Spirit entering you upon becoming a Christian). We can easily say that upon becoming a Christian, one receives the gift of the spirit. We can say a sign of one’s salvation is that of the Spirit. This is pretty much universally agreed in Protestant Circles.

“Those who accepted his message were baptized, and about three thousand were added to their number that day.” Acts (2:41). In other words, 3000 heard the message, repented and were baptized in the name of Jesus, received the spirit, and were added to their number (The Church; aka body of Christians/Believers). They followed Peter’s teaching and became ‘Christians’.

I equate this to where Robert was when we had the discussion you narrated in the devotional. I understand an individual may be baptized and repent towards God (as the Jews and God-fearers in the OT did before the coming of the Messiah; Abraham, etc.), but after the crucifixion, we see Peter asking us not only to repent and receive baptism as if it’s a pre-requisite for accepting Jesus, but to repent and be baptized “in the name of Jesus Christ for the forgiveness of your sins.” There seems to be a difference here in merely repenting and facing towards God, and doing it with Jesus as the pivotal central concept of repentance and source of salvation. This is void of complicated dogma, but focused on the central tenet of a Christian; That salvation comes from Jesus.

If being a Christian involves living a life as modeled by Christ, and salvation comes from forgiveness of sins, and Peter explained forgiveness and repentance come through the name of Jesus Christ (aka the person), then I would only question someone claiming to be a Christian only if they didn’t understand their salvation and forgiveness not only comes from the genuine repentance (for even non-believers may be disgusted with their sin and repent from it via their conscious), but that understanding the central role that Jesus plays in that repentance, salvation, and forgiveness. I think the verses you’re mentioning in the devotional discuss how one who fears and loves God will openly accept the message of the Good News. Those who hate darkness will obviously flock to the message (Those 3000 heard the message of Peter, repented, and were saved. Those whose hearts liked darkness heard the disciples speaking in tongues and likened it to drunkenness. That’s an example of the verses you used, but it by no means implies that openness BEING salvation and making them Christian, but OPENING the opportunity).

That’s why I ask the initial inquiry in our past dialogue. Does someone repent, point their life towards God, and becomes a Christian (as John the Baptist called for), or does one’s Christianity and salvation begin with repenting and receiving forgiveness in the name of Christ? I would find anyone’s claim of salvation vague without a concept that their repentance and salvation are only meaningful in Christ.

How can we know someone is a Christian, and thus in the body of believers (the church)? They repent in Jesus for the forgiveness of their sins, and they receive the gift of the Spirit. Otherwise, I would not warrant repentance (even if genuine, and by all means it can be and is), the primal factor. Someone is not a Christian because they choose to repent their sins and seek God, but because, as scripture illustrates, they repent and understand the central role Jesus has in their becoming part of the Body.

Theologically Speaking:

Let me throw in some Theological Terms to further understand what makes someone a ‘Christian’:

1. Justification: is God's act of declaring or making a sinner righteous before God. Justification, from the Greek δικαιοω (dikaioō), "to declare/make righteous", is a Scriptural term, occurring in the books of Romans, Galatians, Titus, and James; the root noun δικαιοσ,-η,-ον righteous occurs throughout both Old and New Testaments.[1] The concept of justification occurs also in many Old and New Testament books. justification is a singular act in which God declares an unrighteous individual to be righteous because of the work of Jesus. Justification is granted on the basis of those who have faith, specifically faith in Jesus as their redeemer and savior.
2. Sanctification: refers to the act or process of making holy or setting apart (as special) and occurs five times in the Authorized Version of the New Testament (1 Corinthians 1:30, 1 Thessalonians 4:3,4, 2 Thessalonians 2:13, 1 Peter 1:2)
3. Glorification: Glorification is the completion, the consummation, the perfection, the full realization of salvation. The 3rd stage of christian development is to glorify God through one’s life, to decrease so that He may increase so that as others encounter a living breathing christian who is walking in Glorification, they encounter Christ and perceive His Glory and His presence. This is attainable while living, just as justification and sanctification are attainable while living.
   

The first step for someone to become a Christian, is for them to be Justified. God Justifies us in a single act, which is where Peter tells us to repent & receive baptism, in the name of Jesus. The result of Faith in Jesus as one’s savior and redeemer (expressed in such acts of repenting and being baptized in his name) leads to the gift of Justification (the Gift of Jesus’ Sacrifice). This moment where the Individual repents in the name of Jesus (faith in him as the Savior/Redeemer) is the moment where God justifies the individual, and they thus become Christian. After justification, the individual lives as a Christian and during this lifetime as a Christian they go through the process of Sanctification. Just because a Christian is Justified and going through Sanctification does not mean they are without Sin or Sinless. 1 John confirms to us the sinfulness of our nature. Paul speaks of the wonders of his continued temptation and struggle.

We live a life modeled of Christ, and through emulating Jesus’ lifestyle do we participate positively in this sanctification. We are not glorified (achievement of perfection), until we depart from the material body and enter into communion with God the Father, Jesus the Son, and the Spirit completely in Heaven. It is here where we shed the sinful Body, and through that forgiveness of sins via Jesus, sanctification and guidance from the Spirit, and Justification from God the Father, that we are able to die, go before God as spirit, and achieve the glorification necessary to be with him and his trinity in Heaven.

An individual becomes a Christian upon Justification. Justification occurs when an individual submits themselves to following Jesus, and asks for forgiveness in the name of Jesus (aka repentance). Faith in Jesus. While he is a Christian the Holy Spirit guides him in his Sanctification, which is the path he walks emulating He who is completely glorified and sanctified (Jesus). Glorification occurs upon death of the body (or is the process where God is glorified through ones sanctified living. No man can be glorified on earth; Only Jesus).

In conclusion, Theologically I would say that someone is a Christian only of they understand that God justifies them because of the work of Jesus, in which the individual accepts and understands this central tenet. This central tenet is faith in Jesus as the forgiver, redeemer, and savior of the professing individual (insert the cut-and-copy salvation prayer here; “I am a sinner, etc etc).

Although the whole nature of Sanctification, glorification, time, etc etc are all complicated theological ‘dogma’ that the individual will learn later, the first premise of being Justified by Jesus actions is central to becoming a Christian. Following this is the Holy Spirit which comes as a gift in the path of sanctification.

Just repenting and walking in the direction of God with an opened heart does not mean one if justified and part of the Body. Someone can emulate the sanctification process (which is what I questioned by saying ‘how do you know?). However one cannot achieve sanctification without first being justified (Justification and Sanctification for the Jews is different in their scenario as according to the special covenants God made with them; we won’t go into this).

Someone is not a Christian, part of the Body, and ‘Saved’ because they repent and walk with an open heart. They may be more open to the message of Jesus and his resulting justification offered via the Cross, BUT they are not a Christian yet. One is not a Christian until this pivotal understanding of Jesus’ central role in one’s justification, forgiveness, and salvation. This is not dogma, but the opening of the heart to being saved via Christ. This is step 1 of being a Christian. This is why I ask ‘How do you know’.

Hope that clarifies, somewhat, that interrupted discussion we had in class.

God Bless, and wonderful devotional as always.