Professional Documents
Culture Documents
Secondary School
by
Ryan Huber
Submitted to Dr. Neil Skjodal in partial fulfillment of the requirements for the
Davie, Fl
Secondary School
Thesis
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Scripture, God, Christ, man, sin, salvation, the Holy Spirit, and the Church.
Introduction
There is and has been debate surrounding the concept of Christian education for
centuries. Questions as to what should be taught, who should be instructed, in what setting, for
how long, according to what model, supported by what theological system, et cetera, have been
asked and answered time and again, and answered differently by each scholar, pastor, teacher,
student, parent, priest, and king. There has even been the question as to whether or not private
Christian education (K-12 and even postsecondary) is even a good thing, the right course, the
Biblical model. We will not and cannot address in this project most of the questions historically
asked as mentioned above. We will not even deeply consider the important question of whether
Christian education should exist in any of its current forms. We will assume, for the sake of
brevity, that Christian education should exist. We will also address, for the same reason, only the
schools whose context is one commonly referred to as a Christian Covenant context, which we
will define shortly. Our focus will be on traditional American secondary school ages and grades,
particularly high school, meaning in this discussion grades 9-12 and ages 14-18 will be part of
the frame of the discussion. Finally, we will limit the discussion to the biblical/theological
administrative concerns or curricular particulars within the established context. Essentially, the
underlying theme of the argument is that ideas have consequences, and theological ideas,
particularly the ones discussed, have enormous consequences as they are worked out in and
Biblical Theology- Biblical theology can be defined as “the Theological content of the Old and
Discipleship-The process of accepting the teachings of and seeking to be identified with (in this
case) Jesus Christ and imitating the patterns set forth by Jesus and his disciples2
Christian (Covenant) School- A Christian covenant secondary school will be for our purposes
defined as a private School, in the contemporary American K-12 sense, whose standards of
enrollment and conduct include a covenantal statement agreed to by each student (if the student
is of appropriate age), at least one parent or legal guardian of each student, and the school
(including faculty and staff). This statement of beliefs, rules, and standards is based on biblical
principles which are based on scripture itself. Essentially, a covenant school is operated on the
assumption that the primary goal is discipleship as opposed to evangelism within the community.
Stated another way, a covenant school “ought to be” a community of Christian students,
teachers, parents, and other staff, all united in the goal of seeing Christian students conformed
Secondary- By secondary we mean that the school is or includes students enrolled in grades 6-
12, our focus being especially grades 9-12, who can be considered adolescents or young adults,
usually ages 12-18, more specifically (in our project focus) high school ages typically in the
range of 15-18.
Topics of Focus
1 Millard J. Erickson, Christian Theology (Grand Rapids: Baker Academic, 2006), 26.
Having settled on some basic definitions within our context, we will move forward in the
discipleship. Each topic will be introduced and any critical aspects of the topic will be
highlighted, including a brief overview of the historical formation of the doctrine or issue if
appropriate, and a discussion of relevant biblical foundations of the doctrine, followed by the
application of the topic or doctrine to our particular context, including an assessment of what
happens when we as a discipleship community “get it wrong”, or fail to instill that particular
doctrinal reality in our students’ minds and lives. When we speak of faulty theology, we speak of
a failure to properly understand and communicate and adequately model our understanding of
the nine theological topics discussed here, and the essential components thereof. The topics were
selected because of their critical importance to the spiritual formation of a disciple of Jesus
Christ. For this reason, important but not critical topics such as eschatology, Genesis/creation
studies, a thorough handling of the Calvinism/Arminianism debate, and others were not included
Theology
This project is an integrative theological study. Because the project itself is an act of
theology, it is critical to define and explain certain aspects of the concept or doctrine of theology
itself, including a brief discussion of theological method. Millard J. Erickson, in his landmark
Theology in a Christian context is a discipline of study that seeks to understand the God
revealed in the Bible and to provide a Christian understanding of reality. It seeks to
understand God’s creation, particularly human beings and their condition, and God’s
redemptive work in relation to humankind. Biblical, historical, and philosophical
theology provide insights and understandings that help lead toward a coherent whole.
Theology has practical value in providing guidance for the Christian life and ministry.3
3 Erickson, 17.
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Based on this holistic understanding of theology in the Christian context, we will move to an
important aspect of Christian theology, methodology. We must keep in mind that our
methodology will influence our basic definitions and understandings, and therefore theological
methodology has an impact not only on the topic of theology, but on the entire scope of this
project.
In his essay on the meaning of inerrancy (discussed below), Paul D. Feinberg claims that
in order to define a word that is also a doctrine, that doctrine must be constructed, formulated,
and justified. In order to understand how any doctrine is defined, we must know how the doctrine
is constructed, formulated, and justified. In order to do this part of theology with any of the
following topics, we must discover the method by which any doctrine or term is formulated and
justified. This necessarily makes the subtext of the entire discussion a matter of theological
method.
In the discussion of theological method, there are at least three camps, according to
Beegle 4. The inductive, deductive, and classical approaches have been identified as the major
deductivists use general principles to construct their doctrines. The classical approach advocated
by R.C. Sproul incorporates aspects of both. Feinberg is critical of “lumping” all proponents of
Biblical inerrancy into the deductivist camp, as Beegle does. He makes the point that there are
various degrees and types of induction and deduction, and that neither is the best way to proceed
with theology.
Retroduction or abduction is what Feinberg and Montgomery advocate as the best way to
4 Paul D.Feinberg, “The Meaning of Inerrancy” in Inerrancy ed. Norman Geisler ( Grand
Rapids: Zondervan, 1980), 270.
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methodologies takes place in this particular methodology. The process involves the development
and testing of a paradigm or phenomenon, using both specific evidence and general principles to
test and refine the hypothesis or doctrine in question. Feinberg shows that not only is this method
the best way to “do” doctrine, but there is agreement (although not in all terminology) among
many who have studied the subject that this is so. Among the proponents of this basic method are
deductive and inductive reasoning. Citing specific areas of scripture, utilizing general laws of
reality, and hopefully finding a balance between the two will allow us to define and discuss each
Theology in general can be basically defined as thoughts or words (logos) about God,
gods, or the divine (Theos). In this general sense, then, the vast majority of people in the scope of
world history have had some sort of theology. In the context of Christian theology, the practice
theology, and our methodology in doctrinal or theological formation for each topic will include
examination of primary Biblical texts as foundational truths on which our claims will rest.
Our students must both understand the importance of theology in their daily lives and be
able to practice theology at a basic level. This is critical to the formation of a Biblical world
view, Godly habits, and Christian Character. Knowing God (theos + logos) is a key element in
effective discipleship, and the disciple must be equipped with basic tools of theological study, an
elementary understanding of doctrinal thought and formation, and a foundation on which they
can build a healthy understanding of reality. We must equip our students with the skills to
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discern what is real, what is true, and what is good. In our view, theology must play a part in
If our students do not learn basic theological skills and concepts, if they cannot articulate
the importance of theology in their lives, if they do not study and think about God, then they will
not and cannot be disciples of Jesus Christ. They will go on to study other world views,
philosophies, theologies, and they will fail to understand and apply properly the thoughts and
ideas and words necessary to know God in a real and practical way.
Scripture
common. Doctrines on salvation, free will, church government, and the gifts of the Holy Spirit
are varied and can fuel contentious debate. Despite all of the differences among Evangelical
believers, one area of general agreement is the authority and importance of scripture. Scripture
here will be defined as the cannon of Protestant Christianity, normally referred to as the Old and
New Testaments, but not including the Catholic Apocrypha. This includes the writings of the
Hebrew Bible as well as the Gospels and Apostolic writings. Despite a general agreement within
Evangelical circles as to what writings are considered Scripture, scholars have struggled to
properly grasp the trustworthiness of Scripture, and a particular debate has risen over the concept
of the inerrancy of Scripture. Paul D. Feinberg has written a helpful discussion which helps us to
A specification of the term and doctrine of inerrancy, Paul Feinberg writes, is the first
step to a resolution of the proper handling of the doctrine. Another way to state the issue is
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“Without a proper understanding of the question, one has little hope of arriving at the right
answer”5
The author speaks of various positions on inerrancy held by evangelical and other
scholars, and seeks to answer several questions regarding a high view of scripture, and whether
the word/position of inerrancy is the only one that supports such a high view. He questions the
interpretations of the Bible. He seeks to find the criterion for a high view of scripture, and
whether that is necessarily tied to the two extremes. He also seeks to discover whether other
Christian doctrines will necessarily fall by the wayside when inerrancy is not upheld.
Feinberg examines language in his attempt to find a definition of inerrancy. Other words
indeceivability, and…without error”6 Despite the differences inherent in each term, most are
referring to some type or degree of the absence of error from scripture. He states that most
evangelical scholars can live with the statement that the Bible is “without error in all that it
affirms”7 .
The problem, as Feinberg sees it, is in defining error. He treats error with no special
inerrancy by watering it down to a lack of “willful deception” on the part of the author. He wants
a doctrine of inerrancy which actually does justice to the Biblical claims on truth and freedom
Ultimately, Feinberg wants a term that conveys truthfulness. He argues for a refined and
sharp definition of inerrancy, rather than an entirely new word. He proposes this definition:
5 Feinberg, 267
6 Feinberg, 287.
7 Feinberg, 288.
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Inerrancy means that when all facts are known, the Scriptures in their original autographs
and properly interpreted will be shown to be wholly true in everything they affirm,
whether that has to do with doctrine or morality or with the social, physical, or life
sciences.8
The author cautions us with two observations. First, “no doctrine of inerrancy can determine in
doctrine that must be asserted, but which may not be demonstrated with respect to all phenomena
of Scripture”.9 Some other qualifications are made. The first is that inerrancy applies to the
Scripture as originally written (autographs). The second is that inerrancy is ultimately tied up
The doctrine of Scripture is critical to other major doctrines of Christianity. The key to
the climate that God creates in order to empower humans to freely choose or not choose Him is
the Truth of His revelation, especially His special revelation, or His Word. The revealed Truth of
God creates an opportunity for men and women to respond to the call to salvation and repentance
For there is no distinction between Jew and Greek; for the same {Lord} is Lord of all,
abounding in riches for all who call on Him; For ‘WHOEVER WILL CALL ON THE
NAME OF THE LORD WILL BE SAVED.’ How then will they call on Him in whom
they have not believed? How will they believe in Him whom they have not heard? And
how will they hear without a preacher… So then faith comes by hearing, and hearing by
the word of God.
Romans 10:12-14, 17 NKJV
Scripture is critical to salvation and discipleship, but does claim to be reliable and free
from error? We must consider the exegetical evidence from scripture in order to formulate a
doctrine of the inerrancy (truthfulness, trustworthiness) of scripture. This includes the Biblical
teaching on inspiration, the Biblical teaching on the accreditation of God’s word, the Biblical
teaching of the authority of the Bible, the teaching on God’s character, and the way scripture
8 Feinberg, 294.
9 Feinberg, 295.
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utilizes scripture. Feinberg affirms that scripture is indeed God-breathed, using scripture to prove
his point. He then proves the truthfulness of the prophets who wrote the Bible. He shows that
Jesus established the authority of the Bible in His teaching. He illustrates the care with which
Jesus and others quoted, debated about, and rested upon scripture, even down to the very words
spoken by the OT prophets. The Bible does affirm that it is truth (Psalm 33:4), it affirms that it is
useful and God speaks through it (2 Timothy 3:16), Jesus affirmed the authority of scripture
(John 17:17), and the Bible affirms that God is the source of truth. He concludes this section with
evidence supporting the characteristic of God only speaking the truth. Because He cannot lie
(Hebrews 6:18), and the word is His word, His word must be true.
The bottom line is that what the Bible affirms is true. Students must understand and have
confidence in the trustworthiness and effectiveness of the Word in their lives. Inerrancy isn’t a
bad word to use to describe this aspect of the Bible, it just needs to be properly defined and
agreed upon before people argue about it. Disciples will understand that God has given us
enough light in this world to see, and enough darkness to be blind. If someone wants to find
errors in the Bible, we won’t be able to stop them. If we approach scriptures with the analogy of
faith, defining terms carefully is helpful, but not necessary. Our covenant communities should be
populated by disciples of Christ who, in faith, look to the Word of God for standards of moral,
Scripture is the primary source of most of the truth and information discussed in this
project. It is our primary basis of knowing God, Jesus, and the Holy Spirit. If we don’t have
scripture, or can’t believe it, we can’t be disciples of Jesus, or even Christians in a broader sense.
In order for students to become disciples, they must read the scriptures, apply them, study them,
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believe them, and build their lives upon them. If we can’t do this, we can’t even discuss any of
the topics at hand in a Christian context, because, once again, our entire context rests on scripture
God
So much has been written and spoken concerning God, or the gods, or the Divine. There
have been and still are countless gods worshiped and followed by humanity, in every era, in
every language, and throughout every nation which has ever existed. Here when we speak of
God, we refer to the Deity of the monotheistic religions, particularly Judaism and Christianity.
Among these religious traditions there are vast areas of disagreement as to the nature, character,
activities, and source(s) of revelation of this one true God. Our positions tend to fall firmly
within the Orthodox (fundamental, evangelical) tradition of Christianity, which incorporates and
The historical origins of the Judeo-Christian God known as YHWH, among other names,
start with one nation of people, the descendents of Abraham, Isaac, and Jacob, known
collectively as Israel. The writings which today are called the Old Testament or Hebrew Bible
were written by various prophets and scribes of this ancient people. The central theme of these
writings is the relationship of this people group to YHWH, the God who created them, adopted
them, rescued them from slavery, and gave them a land in which to dwell.
Christianity is an offshoot of Judaism, and as such concurs with many of the central
beliefs that Jews hold about YHWH. Although there was much debate about Jesus Christ and the
Holy Spirit, many doctrines about who God is and what He is like are agreed upon by Jews and
revelation of scripture, as well as the general revelation of the witness of the Universe without
The beginning is the place to start. In Genesis chapter 1, we read that “In the beginning
God created the heavens and the earth. And the earth was formless and void, and darkness was
over the surface of the deep; and the Spirit of God was moving over the surface of the waters.
Then God said, ‘Let there be light’; and there was light.” This first part of the creation epic
reveals a great deal about who this God is supposed by His people to be. God is light, God is the
giver of life, and everything that is good comes from this God. He is the uncaused Cause, the
The Shema was and is a central mantra of the Jewish faith. It can be found in
Deuteronomy chapter 6, verses 4-5, and was to be repeated several times daily as a reminder to
God’s people of what He was like, and what their response should be. It reads “Hear, O Israel!
The LORD is our God, the LORD is one! And you shall love the LORD your God with all your
heart and with all your soul and with all your might.” This great God is One, He is a perfect
unity. He also demands a full measure of love and devotion from His people. We know that
whatever else God is, and it is revealed as Scripture speaks of Jesus and the Holy Spirit, God is a
We can see from these foundational passages alone that God is great, and that
God is good. In other words, two of the very most important things the Bible has to say about
God are that He is powerful, and that He is perfect. He is all, and He is a person whose image is
in all. The Triune nature of the Christian God will be more fully addressed in the sections on
Realizing that we are limited in our ability to mold the individual student as well as the
covenant community, there must be a focus on how our theology translates into practical
applications/acts of discipleship as well as the doctrine we advocate and attempt to instill. In the
case of the doctrine of God, we believe two critical aspects for focus in the context are the omni-
ness, or all-ness, of God, and the ultimate personality, or person-ness, of God. A Biblical
understanding of how present, powerful, and knowing God is is absolutely fundamental both to a
student’s worldview and a community’s plan and actions of discipleship. Equally important is
the understanding of and response to God’s personality, what have been called his natural and
appropriate response to God in our discipleship efforts, will include a student population without
a proper center, without a foundation on which to build. Their lives will be characterized by
spiritual disinterestedness, and they will be distracted by cheap imitations, little gods, like sex,
drugs, and wealth. If the greatness and the goodness of God, as Millard J. Erickson put it, are not
present in out faith community, then we cannot expect to make disciples in a way which is
authentic or effective. Students must emerge from the discipleship process with a healthy awe of
the majestic greatness and absolute personal perfection of the Judeo-Christian God YHWH.
Christ
It is interesting to think that not only is Jesus a person of the Trinity, but as a human (God
made flesh), He also perfectly reflected the image and likeness of God. It seems evident that the
spirit of Christ was and is identical to the Holy Spirit of the Trinity, that His body was not
corrupted by sin, and that His will, intellect, and emotions were perfectly in line with those of the
10 Erickson, 293.
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Father. Even when, in His humanity, His emotions, intellect, and will were overcome by the task
at hand, He submitted Himself to the will of the Father. He also presented His body as a living
sacrifice, and gave up His spirit to the Father. So then, the way in which Jesus lived and died was
Jesus’ death on the cross was the central event in Christian history, and has developed
into the doctrine of atonement. The Bible claims that mankind is sinful and separated from God.
Romans 3 and 6 say that man is dead and enslaved in his sin. All have sinned and fallen short of
the glory of God. Romans 5 claims that just as sin entered the race through one man named
Adam, so much more did grace enter the human race through the second Adam, Jesus Christ.
This view of atonement is known as recapitulation, and was espoused by Irenaus.11 He believed
that Jesus re-headed the human race as the perfect man and as God, and was the only one capable
of delivering men from their own sin and death. He believed that Christ won a victory over sin
and death (Christus Victor) and that that victory allows us not to be captives of Satan any more.
A more contemporary theologian who holds to something similar to recapitulation is Karl Barth,
who said that Jesus is the crux of atonement.12 He said that Jesus was the redeemed and the
Redeemer, that He was the embodiment of the human race and God, and thus was the only one
capable of redeeming humanity. Jesus was humanity, and he was God, and thus He reconciled
the two.
Peter Abelard held to a different view on the atonement. In his view, the
atonement was a moral influence of Christ on humanity.13 He was the ultimate example of what
11 Hans Boersma, Violence, Hospitality, and the Cross (Grand Rapids: Baker Academic,
2004), 112.
12 Boersma, 178.
13 Boersma, 115.
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humans should be, and at the same time was the perfect example of divine love. He humbled
Anselm held a view that has been prominent in reformed circles. He held a
forensic or judicial view of the atonement.14 God is a perfect Judge, and we have broken his law.
We stand guilty and condemned in his courtroom, and our sentence is death. Jesus Christ stepped
into our place, took the punishment that we deserved upon Himself, appease and propitiated the
wrath of the Father, and paid our penalty. We are now justified with Him, because He has legally
righteous God, an expiation of sin from the sinner, a victory of Jesus over sin and death, and the
ultimate example of what it means to love. Jesus the God/man came and took our place, freed us,
cleansed us, restored our relationship with the Father, and showed us how to live. Irenaus,
Anselm, Abelard, and Barth are all right, each in their own way.
It is important to look to Scripture for our understanding of the atonement. We know that
God made Him who knew no sin to be sin for us (2 Corinthians 5:21). We know that while we
were still sinners, Christ died for the ungodly (Romans 5:8). We know that there is no greater
love than to lay down ones life for ones friends (John 15:13). We know that we were captives to
sin, slaves to sin, and that Jesus set us free from that captivity (Galatians 5:1). We know that
Jesus has set us free from this body of death (Romans 7:24-25). We know that He is the
propitiation for our sins (1 John 2:2). We know that He is the Lamb of God who came to take
away the sins of the world (John 1:29). He is the Lamb who was slain (Revelation 13:8). But He
also conquered hell and death and made a spectacle of them (Revelation 1:18).
14 Boersma, 153.
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Students in Christian schools hear about Jesus Christ on a daily basis, in so many
contexts and settings, and can become overexposed to the word Jesus and become numb to the
reality of who Jesus is and what he has done. We must not make Jesus seem ordinary, trite, or
make Him the answer to every question in every setting. Taking this into consideration, three
things that our students must know about Jesus are related to his atoning work on the cross. First,
Jesus has won victory for mankind over sin and hell and death through the atonement. Second,
Jesus has given us the perfect example of love, sacrifice, and servanthood through his work in
the atonement. Lastly, Jesus is the payment for our sins, the legal satisfaction of God’s righteous
wrath against us that places us in good standing with God the Father, our perfect Judge. This
translates into the practical aspects of the life of the covenant community in several ways.
Students can rest in the knowledge that through their relationship with Jesus, they are in a right
standing with God. They don’t have to constantly worry about hell, eternal death, or damnation;
they are secure. They can also draw on that relationship with Christ their Victor, who can help
them defeat sin and death in their own lives. In addition to this, the example of Jesus in death is
one that serves as a powerful reminder and challenges the way students live and love one
another.
Jesus, the love of Jesus, and a relationship with Jesus are the center and life blood of
authentic Christian discipleship. He is the vine, and we are the branches. If we are connected to
Him, we will bear much fruit. He should be the focus of our discipleship efforts, because being a
disciple means being conformed to the image of Jesus through the words of Jesus and the
example of Jesus, based upon the saving work that Jesus performed on the cross for the
If our students do not know Jesus, they cannot be disciples. If they can’t appreciate Jesus
as their victorious King, they will not worship Him. If they do not study his example, they will
not live like Him. If they are unaware of his sacrifice and substitutionary death, taking our place
and absorbing the righteous wrath of God for our sakes, securing salvation and right standing
before the Father for us, then they will not love Him the way he should be loved. We must
glorify Jesus as our hero, example, and the payment for our sins, or our students will take the
name and person and work of Jesus for granted and use them in vain, without even
understanding the true power, significance, and critical importance of Jesus to our very lives and
souls. As we will discuss in detail under the topic of salvation, it is our understanding that no one
is a Christian (disciple of Christ) who does not embrace Jesus gladly as his most valued treasure,
Man
Every Religion, every philosophy, every worldview struggles to answer the question:
what does it mean to be human? The central and fundamental truth about the nature of man is
that men and women have been made in the image of God. Scripture also seems to
overwhelmingly support the truth that humans have been given a real kind of free will (by
particular scriptures and reason applied to scriptural revelation) as a result of man being made in
For God to create persons in His own image (Genesis 1:26), He must have meant the fact
that this crown of creation was a reflection of His personal attributes, since He is Spirit, and not
flesh (John 4:23).15 The attributes that we see reflected in Adam and Eve are not His greatness
15 Erickson, 521.
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attributes of emotions, intellect, and will.16 Saint Augustine himself attested to the pre-fall free
will of Adam.
Augustine stated that the image of God in Adam and his offspring has been
compromised, marred, and twisted. Original (inherited genetic) sin as well as learned behavioral
sin is a part of every human being in this fallen world. Our ability to reason, to decide, and to
experience pure and genuine emotions has been compromised (Romans 6). We are totally
depraved (dead and enslaved) apart from the grace and truth of God.
Fortunately for humanity, God has given us common revelation and grace, such as those
mentioned by Paul to the Greeks on Mars Hill (Acts 17:22-31) and in his letter to the Romans
(1:20). God has revealed Himself enough in nature and through the vestiges of man’s conscience
so that man is without excuse. If man is without excuse, then God must reach each of us enough
to give us a fair shot at seeking Him or running from Him, receiving Him or denying Him,
choosing to love and know Him to the extent He reveals Himself or choosing to shun, hate, or
God is clearly three persons and one God, and acts in history as such. God is personal,
and stoops to personally commune with humans. He, as a person(s), talks, walks, wrestles, eats,
suffers, argues, reasons, and lives with His creation in increasingly intimate ways. From the
Abrahamic relationship, to the Mosaic (tabernacle then temple) relationship, to the Incarnation
(Emmanuel, God with us), to the indwelling of the Holy Spirit in and among and through us as
the Church, God has demonstrated that He, as a personal being, wants to have relationship with
The Trinity is not only the example of what humans and their relationships should be, but
(as previously mentioned), the Triune God created man to specifically reflect and resemble the
16 Erickson, 532.
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Trinity (Genesis 1:26). The way that we understand the relationship and essence of the Father,
Son, and Holy Spirit will influence how we view those made in His image and likeness.
Just as God is three in one, so is man made in his image. Man is not dichotomous (two-
part), trichotomous (three-part), or monist (one-part). Man was made to be and live triune.
According to this line of thought, man is made of physical substance (the dust of the ground),
spiritual substance (the ruach of God), and man has what some would call a soul, which is the
seat of the intellect, will, and emotions. So, then, man acts as a triune being, with the body, soul,
and spirit interacting and relating to one another in a way similar to the Holy Trinity. The body is
not the soul, the soul is not the spirit, and the spirit is not the body, but the person is the body and
the soul and the spirit. The spirit empowers the soul to manifest itself physically through the
various systems of the body (nervous, endocrine, muscular, reproductive, etc.). The body
provides stimulus to the soul, and acts as an interface with the physical world. The intellect,
emotions, and will of the soul must be translated into electrical and chemical reactions in the
body to impact the physical world. Therefore, not only is the person triune, but the soul itself is
The problem with this way of thinking is that it only works for humanity as created
before the fall (Adam and Eve), or the person Jesus of Nazareth. When sin enters the picture, the
spirit is subject to separation from the Holy Breath of God, or death (Gen 4:22-24). Without the
power of the spirit in connection with the Holy Spirit, the soul is weakened and enslaved by sin,
which twists the intellect, will, and emotions.17 This manifests itself in the body as well, as
sinful acts, words, and emotions. The mechanisms in the body that were meant to provide
stimulus to the soul are now corrupted, and they overpower the captive soul with the help of sin.
17 Cornelius Plantinga, Not the Way It’s Supposed to Be (Grand Rapids: Eerdmans, 1995),
31.
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The impulses of the flesh now control the soul, instead of the soul controlling the actions and
chemical reactions of the body.18 Thus, as Calvinists will attest, humanity (each person) is totally
Jesus lived, died, and freely willed as a perfect example of humanity in God’s image, but
what about the rest of us? How can we really have free will if we are corrupted, enslaved, and
spiritually dead (as previously discussed)? Once again, we look to the Trinity and man as the
image and likeness of the Trinity. If the source of the corruption and enslavement of man’s body
and soul is the separation from God and the death of the spirit, then the gap must be bridged and
the spirit must be regenerated. But how can the spirit be regenerated without violating free will
and advocating unconditional election, irresistible grace, and the logical conclusions of
determinism that follow? The answer is that the grace of God, manifested through the wooing
and working of the Holy Spirit of God, particularly through the preaching of the Word of God, as
enabled by the propitiation and expiation of the sins of the whole world by Jesus Christ the Son
of God, meets each person who encounters the revelation of God and in that moment empowers
them to accept or reject the offer of a relationship with God which is by that grace through faith.
It is reminiscent of the fresco on the ceiling of the Sistine chapel, where we see the hand of God
So the free will of man is restored by the grace of God through the power of the Holy
Spirit revealing the truth that set men free, that Jesus Christ died as a ransom for many. Man has
been met by an infinite and holy God in the most dramatic of ways. It is as if a father travels
1000 miles and requires his disgraced child to take only one step toward him. All that man, in
this moment of grace, must do is receive this gift of grace by faith (Eph 2:8). This is the one step.
18 Plantinga, 62.
19John N. Oswalt, Called to Be Holy: A Biblical Perspective (Napanee, IN.: Francis Asbury
Press, 1999), 112-118.
21
This is the act of will that man is responsible to perform. This is the moment that God sees in His
foreknowing, the moment in which he predestines, calls, and chooses based upon this one grace-
enabled act of free will. It is almost laughable to confuse this line of thinking with a work-
righteousness model of salvation. There is no merit here, no earning of salvation. There is a God
who descended to the greatest extent possible to rescue His creation, and stops only at the point
which would violate His own image and likeness, and show that he is a God with violence, not
hospitality, at His heart.20 He does not violate the free will that He has in His sovereignty given,
because He chose to create persons in His own image and likeness, and He will not violate that
image.
Our students struggle with what it means to be human on a daily basis. Many walk
around with a helpless or victim mentality, and cannot answer biblically the question of why
suffering and evil and hardship exist. They desperately need to understand the connection
between God’s decision to create free moral agents, and the staggering consequences of every
decision that has chosen something other than God’s prescriptive will, starting with the decision
The bottom line is that although God is sovereign over history, and we are in bondage to
sin before God rescues us from it, the decisions that Christians and non-Christians make matter.
To be human is to make decisions, to exercise will, and to live with the consequences of the
exercised will of self and others, and hopefully, the exercised will of Jesus Christ resulting in
20 Boersma, 54-68.
22
One of the very real consequences of failing to instill a proper understanding of what it
means to be human, to have the opportunity to accept or reject the free gift of salvation, to make
the eternal choice between heaven and hell, is the failure of students to grasp the gravity of that
choice.
Hell is a state of being as much as it is a place. Hell, and damnation, is separation from
God. When a person dies, having rejected God, that person has chosen (of their own free will) to
live apart from God eternally. That person is made in the image of God, remember, so their will,
intellect, and emotions are intact, and they are an eternal creature. The God who created them
will not violate His own image in them by forcing heaven on them, by forcing Himself on them,
or by simply destroying their eternal soul in order to cut short their misery. Hell is a choice made
God’s decision to create persons in His image introduced finite moral agents into the
story, and with that free moral will, the possibility of sin entered as well. With sin came evil,
death, pain, suffering, bondage, and the need for a savior. With that Savior came grace, truth,
love, justice, mercy, propitiation, victory, and life. Thus, hell is not a place made by a creator for
a determined and damned creation. Hell is chosen separation from a loving Triune God by a
person made in the image of that God. Evil is the result of personhood. Love is a choice made by
persons to act toward another person in a certain relational way. God is glorified, not in some
abstract way, but by persons who have chosen to love Him because He first loved them and gave
Himself for them. Our students will not be properly aware of this ultimate destiny of man if we
fail to teach them, and that may contribute to lives lived in ignorance of this great truth.
Sin
One of the most uncomfortable and controversial topics of conversation in any context is
sin. The image of a stern, stuffy evangelical preacher telling young people that they are sinners
23
comes to mind, or an old nun rapping a student on the hand with a ruler because she spoke out of
turn. The word ‘sin’ carries with it cultural, emotional, and religious baggage with many, and
that is one of the many reasons why it must be properly defined, understood, and actively
Our definition of sin will rely heavily on Orthodox (Evangelical) Christian notions of sin
as derived from Scripture and centuries of doctrinal debate and discussion. Cornelius Plantinga
defines sin (or evil for that matter) as “any spoiling of shalom, either physically, morally,
important. Shalom is the Hebrew word that communicates the concept of “how things ought to
be”22 Since shalom is the way God intended it to be, whatever ‘it’ is, whenever God’s intentions
are broken, sin is there. When we break a promise, we break shalom. When we cheat on a test,
we break shalom. Any time a relationship, classroom, nation, family, business, or church does
What is the Biblical basis of sin? What texts most clearly and completely demonstrate
what sin is and how it affects us? Both the Old and New Testaments give clear standards of right
and wrong, holy and sinful, good and evil. In the Old Testament, we can look to the first instance
of sin, found in Genesis chapter 2. We can see from this passage that sin involves disobeying
God, not trusting that what God commands us is for the best, and that when we choose to sin,
In addition to the Genesis 2 account, the most iconic definition of sin in the entire Jewish
Bible (what are commonly known as the Ten Commandments) can be found in Exodus 20, and
delineate for us some common ways that we violate our relationships with God and others. These
21 Plantinga, 14.
22 Plantinga, 10.
24
breaches of relationship include worshiping other Gods, taking from others, adultery, and lying
to others. These commandments help establish for us the kinds of things that displease God and
In the New Testament, the ultimate standard of right and wrong is found in the person
and work of Jesus Christ. Jesus reaffirmed every one of the Ten Commandments except the
keeping of the Sabbath, and practically redefined several of the commandments, including those
prohibiting adultery and murder. Jesus stated that He was the fulfillment of the Law (Matthew
The Apostle Paul confronted the topic of sin in a robust way, especially in the book of
Romans, a letter he wrote to the church in Rome primarily concerning the basics of the Christian
faith. In the seventh chapter of Romans, Paul talks about sin in terms of slavery, bondage, and
death. He speaks of the powerful desire to sin in his body as a war on his soul. For Paul, sin was
the antithesis of everything that is good. Sin is bondage over against freedom, flesh over against
spirit, evil over against good, and death over against life.
James, the half brother of Jesus, understood the progressive, almost personal qualities of
Let no one say when he is tempted, “I am being tempted by God”; for God cannot be
tempted by evil, and He Himself does not tempt anyone. But each one is tempted when
he is carried away and enticed by his own lust. Then when lust has conceived, it gives
birth to sin; and when sin is accomplished, it brings forth death.
So then, temptation combined with personal desire leads to sin, and sin leads to death. This is
very important, and clearly delineated in this passage, which allows us to understand a very
In a Christian high school, the discussion of sin is almost constant. Sin is rampant in
every area of society, but no where is it more apparent, observable, and dramatic than high
25
school. The context of a Christian covenant school makes this even more complex and crucial.
The critical component of the sin discussion in this context is the progressive, chronological,
devastating consequences of sin. For high school students who have not begun to reap the full
consequences of their sin, the very real nature of sin and its consequences must be emphasized
both through curricular discussions and discipleship activities, such as mission trips, outreach to
In addition to this, the reality of sin’s impact on current relationships, including those
between students and their God, their parents, their friends, the opposite sex, and their school
community, must be illuminated. Also important is the specific nature of sin as an offense to
God, whose job it is to judge sin, and who is faithful in all that He does.
It’s not enough to unmask sin and its consequences in our covenant communities. We
must equip our students, empower them to stand against it, and teach them practical ways to
defeat sin in their daily, weekly, yearly lives. Obviously parts of the solution encroach on the
topics of God, Jesus, the Holy Spirit, and other topics, but sin must be confronted directly in the
judged for what it is, a breaking of God’s intended shalom, then the consequences in our
students’ lives will be disastrous. They will not fear sin, its consequences, or God’s judgment of
it. They will not fully understand the importance of decisions that they make, habits that they are
in bondage to, or the eternal realities underlying all of those actions. Without teaching students
what sin is, how it impacts them, and how to fight against it, we will fail to equip or disciple
Salvation
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surpasses most other questions in importance; “Am I saved?” Maybe it’s in a different context
and the question is asked of another, “Are you saved?” Some related questions are “How do I
know if I’m saved?” or “What does it mean to be saved?” or even “What do I need to be saved
from?” This topic of Salvation is of the highest importance in the mind of anyone who takes the
Evangelical worldview seriously. It seems to determine whether you are in or out, good or bad,
headed for heaven or destined for damnation. These questions are focusing on only one aspect of
salvation, when in reality there are three aspects; justification, sanctification, and glorification.
When people ask questions concerning salvation, most of the time they are only talking
about justification. Justification essentially means that you are in a right eternal standing with
God. You will “go to heaven when you die”, you are a Christian, you are saved, you are “born
again”. Many people don’t understand that the biblical notion of salvation is far more holistic
than simply being made right before God in a “going to heaven” sense. Sanctification and
glorification are not optional components of salvation, they are incredibly important and tied
ongoing process by which God is molding us into the image of Jesus Christ by the power of the
Holy Spirit. Glorification is the eschatological (end time) hope that we will be made glorified
with God, renewed creations, with new bodies, without even the possibility of sin or death. So,
then, it has been said that Jesus in the past justified us, in the present the Holy Spirit is
sanctifying us, and we will dwell glorified with God in the future.
We cannot investigate every aspect of salvation here; it is simply beyond the scope of the
work. The focus of this project is the discipling of students in the here and now, and thus we will
delve deeper into the second, present tense aspect of salvation, sanctification. If our students
consider themselves Christians, or followers of Jesus Christ, then they should be experiencing
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sanctification here and now in their everyday lives. So, then, the matter at hand is the question of
sanctification, which is nestled in between the knowledge of justification and the hope of
glorification. What exactly does sanctification mean, consist of, and look like?
Sanctification is the present tense of salvation, and it is built upon justification. We can
only answer the question “How do I know if I am (or any other person is) saved?” by observing
the present tense sanctification of a person, because we cannot know if they were justified or if
they will be glorified by any other means. There are, I’m sure, many different articulations of
sanctification within Christianity, answers to the questions asked above. One of the perspectives
Piper presents a cohesive and coherent argument for salvation and sanctification as what
He calls “Christian Hedonism” in his book entitled Desiring God: Meditations of a Christian
Hedonist. Just what this means, the importance of it, and instruction in it, are the primary
23 John Piper, Desiring God: Meditations of a Christian Hedonist (Colorado Springs, CO.:
Multnomah, 2003), 28.
28
The most important chapter to our discussion focuses on those who can participate in
Christian hedonism, through the process/event Piper calls “conversion”. He attacks the notion
that “believing” or claiming to believe in Jesus makes you a loyal, passionate, committed Christ
follower. He instead asks the question “Is Jesus your treasure?” to pierce the heart and determine
where a person stands in relation to God. He contends that “no one is a Christian who does not
embrace Jesus gladly as his most valued treasure, and then pursue the fullness of that joy in
Through six truths Piper summarizes our need and God’s provision. God created us for
His glory; therefore it is the duty of every person to live for the glory of God. Yet all of us have
failed to glorify God as we ought, therefore we are subject to eternal condemnation by God.
Nevertheless, in His great mercy, God sent forth His Son, Jesus Christ, to save sinners by dying
in their place on the cross and rising bodily from the dead, and the benefits purchased by the
death of Christ belong to those who repent and trust in Him.25 These are established almost
exclusively by NT scripture.
Piper describes those who participate in relationship with Christ as those who participate
in conversion, which is made up of repentance and faith. This conversion, Piper argues, is the
The scriptural basis for the crux of this theory (Jesus as our treasure and joy) is sound.
We hear God declare through His Word the reality that He is to be our “all in all” (1 Corinthians
15:28), our “treasure” (2 Timothy 1:14), the object of our worship and affection (Exodus 34:14).
The denial of self in scripture is always connected to a greater reality, reward, or pleasure. Jesus
teaches us to have a mind like His, to see the “long run”, to value those things which will never
24 Piper, 54.
25 Piper, 56-63
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rust or fade. (Matthew 6:19-20) We are commanded in the scriptures to use our affect to worship,
love, glorify, and serve God. When we are happy in Him, it fulfills the greatest command
(Matthew 22:37).
Piper also heavily uses the Westminster Shorter Catechism in his argument for “Christian
Hedonism”. The Westminster Catechism rests on Scripture for the answers to its questions, and
has been widely used and accepted as a Biblically-based document for hundreds of years.
The primary question here for those who consider themselves “born again” Christians is
this: what does it mean to be a Christian? Put differently the question could read “What does a
Christian look like?” or “how can I (or anyone) know if I (or anyone else) is really saved?” This
seems very simple-confess and believe. Sometimes it seems very complex-bearing fruit, faith
and works, perseverance, being conformed to the image of Christ, etc. How do we approach a
student whom we love that claims to be a Christian but is exactly the same as people who we
know don’t know Christ at all? How do we minister to students, who attend a Christian school,
who just don’t seem to “get it”? This isn’t just a theological discussion, but a practical matter of
the heart.
phenomenon. He basically shares the gospel, using six points of our need and God’s provision,
as his own augmented version of the “four spiritual laws” approach that is so familiar to many
evangelicals. He shows the roles of repentance and faith in conversion, and he demands
evidence. At times as Christian disciplers we want to use the “lowest common denominator”
approach to salvation and conversion. This approach is the “he walked the aisle” or “she prayed
the prayer” or “he got baptized” approach. This view of conversion/salvation is comforting,
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because of all the people who “get saved” but don’t persevere or bear lasting fruit. It makes us
feel better, but Piper and others argue for a more biblical standard. We are reminded that
salvation is more than justification, but also includes sanctification and glorification. We should
not accept the claim of belief as proof of genuine Christianity. Again, the argument is that “no
one is a Christian who does not embrace Jesus gladly as his most valued treasure, and then
pursue the fullness of that joy in Christ that honors Him.”26 That sentiment both frees and
imprisons those who seek to disciple students. It frees us to stop feeling bad about “judging”
others who don’t seem to care about Jesus at all (despite claims of belief), but it obligates us to
pray for them, minister to them, share the gospel with them again, and continue to hurt for them.
failing our students. If we isolate and define salvation simply as claims of justification, disciples
will not be made in our community. The consequence of a faulty theology of salvation may very
well be the lack of genuine opportunity for genuine salvation in our covenant communities, and
most likely many of our students will walk around with a false sense of security and salvation,
Piper’s standard of the Christian Hedonist is a better standard than claims of belief or
saying a prayer. To expect a Christian to actually delight in Christ is logical and fair. To seek and
encourage others to seek ultimate joy and fulfillment in the glorification of God is a great vision.
This confirms what I have feared for years: there are most probably fewer truly converted people
than we think. This is a sobering and a challenging sentiment, and it should stir us on to be those
whose chief end is to glorify the triune God by enjoying Him forever.
26 Piper, 54.
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The Holy Spirit is the most mysterious and controversial person of the Godhead. The
nature of the Person and Work of the Holy Spirit has been (and is still) hotly debated among the
different sects of (contemporary) Christianity. Interestingly enough, the Word is the primary
source of information for this study of the Spirit, and the conservative Christian view of the
Word is that it was written through the inspiration of the Holy Spirit.
It was historically debated whether the Holy Spirit was a person or something else.
Spirit as a force, a substance, or a manifestation of the will of God. We will address that concern.
For our purposes then, we are essentially focusing on what (or who) the Holy Spirit is, and what
Biblical Foundation
In the Bible the Holy Spirit is referred to as a person, has the attributes of a person, and
acts as a person.
In the 14th chapter of John’s gospel, we read Jesus’ own words, telling His disciples of
the promised Holy Spirit. “But the Helper, the Holy Spirit, whom the Father will send in My
name, He will teach you all things…” (John 14:26 NASB) Notice the personal pronoun “He” in
that sentence. In his book Living Water, Chuck Smith writes that “…the Greek pronoun for the
Holy Spirit is echeinos, which means ‘he’, a pronoun in the masculine gender.”28 So the Holy
27 Erickson, 867
28 Chuck Smith, Living Water (Santa Ana: The Word for Today, 1996) 17.
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The attributes of a person have been said to be intelligence, will, and emotion. The Holy
Spirit of the Bible has all of these attributes. In Acts 15:28 the letter from Jerusalem to Antioch
states that it “seemed” good to the Holy Spirit not to burden them. Something that can evaluate
and analyze goodness undoubtedly has intelligence. In Ephesians 4:30 we see Paul cautioning
believers not to “grieve” the Holy Spirit. Only persons can grieve, and the Holy Spirit can be
grieved. In 1 Corinthians 12:11, Paul speaks of the Spirit determining and giving as He wills.
The Spirit has a will, He has the attributes of personality, and He is a person.
The Holy Spirit acts like a person. He teaches (John 14:26), helps and intercedes
(Romans 8:26), speaks (Acts 13:2), guides (Acts 16:6,7), and in other ways acts as a person. The
Spirit is a person.
Just as some have declared the Spirit to be a non-person, many throughout history have
claimed that the Holy Spirit is not God. He has been called an angel, a creation, a spirit, a force.
The Bible is full of references and indirect statements that make it clear that the Holy Spirit is
God. His name is used interchangeably with God’s, He has certain attributes that only God has,
The name of the Holy Spirit is used interchangeably with God’s name. In Acts chapter 5,
two members of the early church are dishonest with their giving. Peter, the leader of the church,
asks them how they could have lied to the Holy Spirit. He then tells them that they have lied not
to men, but to God. (Acts 5:3-4) In 1 Corinthians Paul does the same thing, repeatedly referring
to God and the Holy Spirit as if they are interchangeable. In chapter 3, verse 16 he writes “Do
you not know that you are a temple of God and that the Spirit of God dwells in you?” (NASB)
He goes on in later chapters to make similar statements, but the meaning here is clear: If you are
a temple of God, then the Spirit dwells in you. God’s temple is the Holy Spirit’s temple. The
The Holy Spirit has certain attributes that only God has. When we read 1 Corinthians
2:10-11, we see that He knows “all things”, the “thoughts of God”, and He is God’s Spirit just as
a man has a spirit. In Hebrews 9:14 the Bible refers to Him as the “eternal Spirit”, but we know
that only God is eternal. God is the Alpha and Omega, only God was there in the beginning, and
The Holy Spirit does things only God can do. We know from 2 Peter 1:21 that the Holy
Spirit was responsible for the inspiration of the Word, and we know that “All scripture is
inspired by God…” (2 Tim. 3:16 NASB) Some translations say “God-breathed”, which is
interesting because the Greek and Hebrew words for “breath” and “spirit” are the same; pneuma
in the Greek, and Ruach in the Hebrew. Thus the Spirit breathed into the scriptures, and that is
what makes them God-inspired. The Spirit has power, and many times that power is displayed in
the human heart. He convicts (John 16:8-11) and regenerates (John 3:5-8) the human heart. In
Matthew 19:26, He says that things like this are impossible with men, “but with God all things
are possible”. Only God can change the heart of a man, and the Holy Spirit can change the heart
of a man. The Holy Spirit is God. Two of the most miraculous things that ever occurred were the
Virgin conception of Jesus and the resurrection of Christ from the dead. The Bible attributes both
of these events to the Holy Spirit. (Luke 1:35, Rom. 8:11) The Holy Spirit has power that only
When we observe the most miraculous creative events in the Bible, the Holy Spirit is
always present. We can observe His presence and creative power in the creation of the Earth,
Man, the Incarnation of Jesus, and in the regeneration of dead human beings who are brought
In Genesis 1, the Spirit is hovering over the surface of the water as the Universe and
Earth we know come into existence. We know that by God’s Holy Spirit the heavens were made
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fair (Job 2:13). God breathed into dust to make man, and remember that the Hebrew words for
When Mary was found pregnant, it was by the power of the Holy Spirit (Matthew 1:18).
The Holy Spirit was responsible for the conception of Jesus of Nazareth. This is an amazing fact
to meditate on, for the Holy Spirit was the agent that enabled our Savior to be miraculously
Not only was the life of Jesus Christ made possible by the creative power of the Holy
Spirit, but the life of every regenerate believer is the direct result of that same creative power.
The Holy Spirit dwells in us (Romans 8:11), making it possible for us to even exist as living
spiritual entities. The propitiation of God’s wrath by Jesus on the Cross saved us, but it was the
power of the Holy Spirit that raised Him (and us) from the dead.
convicting us (John 16:8), He helps us to witness and minister by empowering us (Acts 1:8). He
helps us to live as Christ lived so that we can be the Body of Christ on Earth, just as He had a
body while He was living as the Incarnate God made flesh. Remember, Jesus calls Him “another
The Holy Spirit supplies power like no other. His power was used at the conception of
Jesus (Luke 1:35), His power was used to raise Christ from the dead (Romans 8:11), it was only
after He empowered Christ that Jesus’ ministry truly began (Matthew 3:16). Jesus even said that
He cast out demons by the power of the Holy Spirit (Matthew 12:28). Jesus promised that the
Holy Spirit would empower His disciples, allowing them to be witnesses for Him (Acts 1:8). The
Holy Spirit inspired the Gospel writers and others to record Holy Scripture. He empowered the
disciples at Pentecost, allowing them to do miraculous things (Acts 2). I submit that all truly
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miraculous and God honoring activity performed by human beings in the Bible was by the power
of the Holy Spirit. Samson’s strength (Judges 14:6), David’s leadership and great feats (1 Samuel
16:14), Jesus’ miracles, the Apostles’ miracles, and many other supernatural feats all point to or
directly acknowledge the empowering of the Holy Spirit. Even today, Christians draw upon the
The work of the Spirit as discussed above is absolutely critical to us as Christians today.
Without the Spirit, we could not have the hope of the resurrection, we would not be regenerate,
we would not have to power to resist the flesh, we would not be able to overcome the enemy and
be witnesses to Christ. Christianity without the Holy Spirit is Christianity without power,
creativity, or the help we need so desperately in our daily struggle to follow Christ. We need the
Holy Spirit, we need to know Him, we need Him to dwell in us, and we need to walk in Him
every day. Our students need to grasp these truths and live in them, so that our communities can
be a part of the Church that God can use to be salt and light, a spotless bride, and the living Body
of Christ.
Many students who call themselves Christians walk around without a sense of guidance,
comfort, or power. Many may be Christians who simply do not know who the source of those
gifts is. This powerless form of Christianity, lacking a sense of connection to God, progressive
sanctification, emotional expressions of personal love for Jesus, or supernatural strength in the
midst of trials, evinces a lack of understanding of and fellowship with the Holy Spirit. The
consequences of not acknowledging and illuminating the doctrine and reality of the Holy Spirit
(fully one third of the Trinity) will be a two-thirds Christianity at best. This should motivate us
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the actively remind our students of the power of the Holy Spirit and help them to engage him in
The Church
The word church has been used in a multitude of ways by various people and institutions
throughout the history of Christianity. Even in the infancy of the movement, the Apostle Paul
devoted space in several of his letters in an attempt to answer the question of who belonged in
the family of God, what the criteria were for entering the Body of Christ, and just what the
identity and composition of the church would be. The word ‘church’ comes from the Greek word
ecclesia, which means ‘called out ones’ or ‘ones who are sent’. It basically refers to the role of
the Church of Christ as carriers of the good news, the gospel of Christ, sojourners in the world
around them, entrusted with the ‘words of life’ which Christ preached and lived out. The
Christian Church started from that community of apostles and disciples who witnessed the
ministry, death, and resurrection of Jesus, and those who believed the message of those called
out ones upon hearing it. Eventually, the Church would grow into a world-changing force of
former Jews and Gentiles, now brothers and sisters in Christ, carrying on the message and
ministry of the son of God. One effective way to observe the developement of the definition and
membership of the Church is to examine the early creeds, which were statements of faith and
And in Christ Jesus, His Son, our Who was born of the Holy Spirit and
Lord the Virgin Mary
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The two creeds are strikingly similar. The first, called the Apostles’ Creed or the Old
Roman Creed, appeared first as a baptismal confession in second-century Rome.29 The second is
the Nicene Creed, which emerged from the council of Nicea convened by Constantine in 325
AD.30 The distance of time between the two is roughly two centuries, and the structure
remarkably similar. There is very little doubt that the Nicene Creed was derived from the
Apostles’ Creed or at the very least the same source or tradition which was utilized to formulate
The two creeds have the same general outline, with the Nicene Creed echoing and
“fleshing out” phrases or ideas from the Apostles’ Creed. Almost every point or phrase from the
Apostles’ Creed is expanded upon in the Nicene Creed. The simple phrase “I believe in God
Almighty” becomes “I believe in one God, the Father Almighty, Maker of heaven and earth, and
of all things visible and invisible”, 200 years later. The amplification, modification, and
specification of many of the earlier ideas and phrases seems to indicate that conflicts, heresies,
and disagreements in the church had forced the doctrine to become more carefully and robustly
Some of the additions and clarifications in the Nicene Creed seem very pointed, as if they
emerged from particular disagreements that arose. Why would the leaders of the church feel the
need to go into such detail at every point if there had not been challenges or disagreements? If
we look at the dialogues and conflicts recorded in history, we can gain some perspective on these
changes. The word “one” was added in 3 places, denoting one God, one Lord Jesus, and one holy
catholic Church. This seems to indicate questions or challenges regarding the actual number of
those particular entities. Why was the role of God as creator emphasized in the later creed?
29 Bruce L. Shelley, Church History in Plain Language (Dallas: Nelson, 1995), 54.
30 Shelley, 101-102.
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Perhaps the Hellenistic influence of Gnostics and others who claimed that the material world was
evil and that a good God could not have created it led the orthodox Church to reinforce that
creative role.
Another controversy that seems to have been addressed between the creeds is whether or
not Jesus Christ is God in the same way that the Father is God. Whether Arianism or another
challenge to the divinity of Christ, the matter was settled in the mind of the orthodox Church by
It is also interesting to note that the adjectives “catholic” and “apostolic” were added to
the section about the holy church. In addition to this, baptism is specified as the means of
remission of sins. We can see ecclesiological developments here, as the sacraments became
normalized and as conflicts with heretics continued to define what the holy church was and from
Not only is the Apostle’s Creed a source or precursor of the Nicene Creed, but there can
be little doubt that the additions and modifications to the former sprang from issues and conflicts
that arose within Christianity over the two centuries that bridge the two creeds. The central and
critical beliefs are not changed over time, but amplified and specified as needed by the “holy”
and “catholic” church. This most probably helped to preserve and develop orthodox doctrine, as
the creeds were often recited and memorized by the members of the church. To this day, the
Nicene Creed is still recited in many Christian churches throughout the world on a weekly basis,
Another important way to define the Church is to look back at practical standards of
behavior expected of coverts to Christianity. One early church document that highlights such
standards is called the Didache. The Didache, which means “teaching”, is an ancient church
catechism or instruction to converts and members of the catholic church. It has been dated to the
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early second or late first century. The title is appropriate, because it is primarily a teaching
1 There are two ways, one of life and one of death; but a great difference between the
two ways.
2 The way of life, then, is this: First, you shall love God who made you; second, your
neighbour as yourself; and all things whatsoever you would should not occur to you, do
not also do to another.
3 And of these sayings the teaching is this: Bless them that curse you, and pray for your
enemies, and fast for them that persecute you. For what thank is there, if you love them
that love you? Do not also the Gentiles do the same? But do ye love them that hate you;
and you shall not have an enemy.
4 Abstain from fleshly and worldly lusts. If one give you a blow upon your right cheek,
turn to him the other also; and you shall be perfect. If one impress you for one mile, go
with him two. If one take away your cloak, give him also your coat. If one take from
you your own, ask it not back, for indeed you are not able.
5 Give to every one that asks you, and ask it not back; for the Father wills that to all
should be given of our own blessings (free gifts). Happy is he that gives according to the
commandment; for he is guiltless. Woe to him that receives; for if one having need
receives, he is guiltless; but he that receives not having need, shall pay the penalty, why
he received and for what, and, coming into straits (confinement), he shall be examined
concerning the things which he has done, and he shall not escape thence until he pay back
the last farthing. (Matthew 5:26)
6 But also now concerning this, it has been said, Let your alms sweat in your hands, until
you know to whom you should give.
This teaching seems to be a basic outline to living the Christian life. It is not heavy on doctrine or
theology, but praxis, the things that followers of Jesus are to do. These instructions are in the
form of commands, and when the verbs are examined, the scope of the teaching can be more
fully grasped. The verb commands appear in this order; love, bless, pray, fast, abstain, turn, go
give, give, sweat. These are very practical commands, and they would apply to the intellectual as
well as the humble peasant. If a Christian’s life is characterized by loving, blessing, prayer,
fasting, abstention, turning, going, and giving, then that life will be effective for the Kingdom of
God.
Chapter two of the Didache comes in the form of negative commands, as opposed to the
There are a number of important actions which Christians are not to take part in, including
murder, adultery, child molestation, theft, magic, abortion, coveting, lying, speaking evil, bearing
a grudge, gossiping, hypocrisy, prideful attitudes, and hatred. Once again, these are not
commandments to combat heresy, but practical standards of holiness which were expected of a
convert.
Chapter 3 helps to explain the nature of vice. The way that sins tend to support and lead
to one another is explored and explained. Anger, lust, idolatry, and lying all lead to other, even
greater, sins. The practical relationships between sinful actions should lead the Christian away
from any and all of them, to avoid destruction and perdition. This chapter closes with
Chapter 4 addresses right relationships between Christians and others, such as respect for
pastors, raising children, proper treatment of slaves, and church mores. The section is summed
The way of Death is basically a review of previously mentioned sins to be avoided with a
few additions. There is a strong condemnatory tone for those who do not defend the oppressed
and the fatherless, and for those who treat the rich better than the poor.
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It is clear from the two ways of the Didache that very early on in the history of the
Church, the moral standards of Christianity were established. Less than a century after Christ, a
set of ethical and moral codes and commands were in place which were designed to reflect the
Word of God and preserve the saints by sanctification. To this day we strive over issues and sins
So then, the two principle characteristics of the Christian Church were, and still are, the
beliefs of the Church and the actions or behavior of the Church. The things that we believe and
the things that we do are not only important, but connected to one another. The Church, the Body
of Christ, is made up of people who believe and do what the Bible says is true and right. This is
One area of Scripture which is extremely important in understanding how the Church is
to be practically defined is 1 Corinthians chapter 5. It shows us that there are indeed standards of
behavior, certain doctrines and mores that believers must be held accountable to live by. Paul
argues that we must judge those within the Body in order to remove sin from within our midst.
He makes a distinction between the people of the world, who we are not to judge, but love
unconditionally, and those who claim to be disciples of Jesus, who we are expected to judge for
Christ’s sake. It is important to remember that it doesn’t matter who a person was before entering
the Church (Galatians 3:28), it is the beliefs a person holds and the actions resulting from those
Our communities are filled with students (and parents and teachers) who claim to be
followers of Jesus Christ. Determining who should be admitted to a covenant school, who should
stay, who should be asked to leave, and the qualifications for student leadership is very difficult,
if not impossible. Defining who really is part of the Body of Christ is impossible, but there are
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standards of belief and behavior that are observable and can help us answer those difficult
questions. The Bible identifies these patterns of belief and behavior that characterize the lives of
people who have encountered God through Jesus Christ, calling it ‘fruit’ among other analogies.
We must hold the students in our covenant communities accountable to the Biblical standards of
belief and behavior which have historically defined people as either Christian or not, disciples of
Jesus, or not. The 1 Corinthians 5 passage shows us the seriousness of a failure to judge sin and
maintain standards of conduct in the Church, in what has been called the Bride of Christ. The
Body of Christ is so interdependent, so integrated, and so connected that we cannot allow any
‘disease’ in our communities to stay for long. Holding students to Biblical and historical
standards of the faith community is a healthy thing to do, and the more we do it, the more fruit
our communities will bear. In addition to this, the students who are separated or asked to leave
will have an opportunity to be ministered to in their real context, as a person who displays no
real connection or resemblance to Jesus Christ, not as a nominal Christian who fails to meet
many or all standards of conduct set forth by the Word of God and by the Body of Christ. It has
always been important throughout the history of the Church to define the Church in terms of
these standards, and we should examine ourselves and the other members of our covenant
communities to determine whether or not we are allowing God to conform us to the image of
Christ by the daily working of the Holy Spirit in our lives. If we are, or anyone else is, in a
outside the Christian Church, and should be ministered to as such. Many times we fail ourselves
the Church into our covenant schools is a lack of real discipleship or authentic fruit. Our student
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communities will be plagued by “wolves in sheep’s clothing”, “bad apples”, students who simply
do not belong in a Christian covenant school. Not only will the students around them suffer, but
the students in question will suffer from a perception of them (and perhaps a self perception) as
Christians, when in fact they are not, or at least they do not appear to be disciples of Jesus in any
discernable way. The most loving and appropriate thing to do in our schools is to be
straightforward with standards of historical and Biblical Christianity, and to teach the students
what it means to be part of the Christian Church, the Body of Christ. To the extent that we do
not, we will be an unhealthy body, a compromised witness, and an inefficient training ground for
disciples of Jesus.
Conclusion
Every person has a theology, whether they know it or not. Every Christian has a theology
which is based at least in part of their knowledge of and from Scripture. This knowledge includes
beliefs about the Trinity, namely YHWH the Father, Christ the Son, and the Holy Spirit. For
reasons unknown to us, the Triune God decided to create, and the jewel of that creation was
humanity. The primary characteristic of that humanity was that he and she were made in the
image of the Triune God. Unfortunately, the freedom that came with that personhood resulted in
sinful choices that plunged the created universe into chaos and death. Fortunately, God had a
plan to rescue and redeem all of creation, starting with the souls of men, from the consequences
of sin. Jesus and His work on the cross, along with the empowering of the Holy Spirit which
raised Christ from the dead, can be found at the center of that redemption. Any person can be
saved by being brought into the Church, the Body of Christ, a result of receiving Jesus
personally, accepting His work on the cross, and committing to follow Christ as a disciple, or
Christian. All of this is accomplished according to the plan of the Father, rests on the work of
These truths are critical to the life and discipleship of any Christian. Detailed knowledge
of each doctrine and practical exercises/acts of discipleship/spiritual disciplines based upon that
knowledge must be put into place in the lives of students in a Christian covenant school.
Everything that we do should help students to think on and apply these central truths to their
lives. The fruit of failure in any area will result in disciples who are incomplete, inauthentic,
undisciplined, ignorant, powerless, or worse-not disciples at all. The purpose of this project isn’t
to outline a plan for discipleship or recommend activities or curriculum, but to establish the
Jesus Christ in a Christian school. Ideas have consequences, and if these ideas are embedded into
the curriculum, spiritual activities, and programs of a covenant community, the consequences-
Bibliography
Boersma, Hans. Violence, Hospitality, and the Cross. Grand Rapids: Baker Academic,
2004.
Piper, John. Desiring God: Meditations of a Christian Hedonist. Colorado Springs, CO:
Multnomah, 2003.
Plantinga, Cornelius. Not the Way It's Supposed to Be. Grand Rapids: Eerdmans,
1995.
Smith, Chuck. Living Water. Santa Ana: The Word for Today, 1996.