What are the three primary affirmations that Jesus Christ is God Incarnate, and how do they help articulate and safeguard the mystery of the hypostatic union?
In the beginning was Jesus Christ—the Word that was with God and was God (Jn 1:1). The Word became flesh, for the eternal Son assumed human nature. To confess the incarnate Christ simply means that Christ was not merely a spiritual body but truly and fully human (1 Jn 1:1). Although Christ is truly and fully human, He is also truly and fully God. Thus, the deity and humanity of Jesus Christ are truly and fully united in Him.
What are “the four fences of Chalcedon,” and why do all Christians confess them to be immensely important to the understanding of the saving ministry of Jesus Christ?
The “four fences of Chalcedon” are four safeguards to the mystery of Christ’s two natures: (1) without confusion, (2) without division, (3) without separation, and (4) without change. It is paramount to our understanding of the saving ministry of Jesus Christ because our salvation is totally dependent on the nature of Christ Jesus—He who is of divine and human nature. He who had no sin is our righteous, human advocate with the Father (Rom 5:12-21; 1 Jn 2:1).
What does it mean to confess that our triune God created all things from nothing, that God indeed created all things, visible and invisible, “ex nihilo”?
In the beginning of creation was God—that is, only God was present before the foundations of the physical and invisible world, including space, time, and all matter (Gen 1; Jn 1:1-3; Heb 11:3). God had created all things without exceptions, for in Him all things were created through and for Him (Col 1:16). God is the sovereign Lord over all things that exist, creating all things not out of previously existing matter, for matter is not self-generating and/or self-sustaining (Rev 4:11).
All Christians confess faith in the God who is “Maker of heaven and earth.” Which aspects of this confession should be deemed dogma, and which should be deemed doctrine?
All Christians must confess that creation itself is dogma rather than doctrine or opinion. The heavens and earth were brought into being by the performative speech of God who was at the beginning of time (Gen 1:1, 3; Jn 1:1-3). The Triune God—or more rather, the One who is utterly distinct from creation—created everything out of nothing and also created the first human beings: Adam and Eve (Col 1:16; Gen 1:2, 26-27; Heb 11:3). The time and length of when creation had occurred may be considered doctrine rather than dogma.
What is the meaning and pastoral significance of the confession concerning the providence of God?
The providence of God entails three things: (1) preservation, (2) concurrence, and (3) compatibilism. Preservation entails that God preserves creation by keeping all created things in existence and maintenance by the word of his power (Heb 1:3; Col 1:17). Concurrence entails that God is in cooperation with His creation, directing their created properties to act as they ought to without over-riding and negating them (Ps 22:28; 104:14; Jer 1:5). Compatibilism entails that the sovereignty of God and the responsibility of man are compatible and does not undermine each other (Gen 50:19-20; Is 10:5-19; Phil 2:12-13).
What does it mean to speak of compatibilism regarding divine and human willing/acting? Why is compatibilism rightly deemed a necessary component of any mature and orthodox view of God and the world?
Compatibilism is the notion that God’s sovereignty is compatible with man’s responsibility (Gen 50:19-20; Is 5:10-19; Acts 4:23-29). The sovereignty of God does not undermine the responsibility of man, nor does it destroy genuine human choices and actions; God’s sovereignty does not override the act of man but rather establishes genuineness. Compatibilism is a necessary component of any mature and orthodox view of God and the world because if it was not upheld, the significance of the cross would be destroyed and irrelevant.
Where did humans come from, and what is the constitution of human persons?
God created mankind—that is, male and female—after His likeness to have dominion over all other creatures on earth (Gen 1:26-27). Adam, the first man whom God created, was formed of dust from the ground and was given the breath of life from God, becoming a living creature (Gen 2:7). Humans are simply a combination of both earthly material and life given from God.
What does it mean to confess that humans are the image of God? Of what does this image consist, and why is this important?
To confess that humans are the image of God simply means that humankind is uniquely created by God’s own breath in representation, reflection, and relation with God (Gen 1:26-28). Accordingly, humankind is unique among all of creation, as humans have both a physical body and soul (Gen 2:7). The image of God consists of nothing less, nothing more, and nothing other than a humanity that is interpersonal in relationship, equal in personhood, and distinctively complementary in roles (Gen 5:1-2). Understanding the image of God would help to understand the will of God for both male and female.
What is meant by the Fall of humanity into sin? Of what did the sin of our first parents, Adam and Eve, consist?
When God had created our first parents, Adam and Eve, original human sin had not yet existed, for God had created everything and saw that everything was good (Gen 1:31). However, through Adam, mankind had fallen into the state of sin after Adam and Eve’s transgression of God’s command to not eat from the tree of the knowledge of good and evil (Gen 2:16-17; 3; Rom 5:12). Since sin entered the world through our first parents, death spread to all men (Rom 5:12; 6:23). This does not mean, however, that humanity had lost their humanness, but it does in fact mean that the image of God in humanity was distorted but not lost (Gen 5:1-2; 9:6; Js 3:9).
What is the relationship/difference between original and actual sin? What does it mean to confess that all humans, post-Fall, are subject to original sin, and thus the state/condition of being sinners?
Original sin refers to the fallen state of mankind as a consequence of the sins of our first parents, which marks every single person from birth in all times and all places. All human beings are subject to sin because of the fallen state of humankind and the wicked desires of the heart (Jer 17:9; Rom 5:12-14). God does not tempt us, but rather, it is by our own selfish and worldly desires that we are lured into temptation (Js 1:13-15). Thus, all humans sin because all humans are sinners (Rom 3:23).
What are the effects of the Fall on us who are the image of God?
The Fall had affected us–humans who are the image of God–in such a way that the truth of God can be easily exchanged for a lie (Rom 1:25). Since we are created in the image of God, we are completely capable of profound faith and zealous worship. However, if our faith or worship is not rendered to God, we have put ourselves in enmity against Him. Doing violence to other humans—that is, those created in God’s image—is simply committing violence to God Himself (Gen 9:6; Js 3:9).
What does it mean and not mean to confess that fallen human beings are “totally depraved”? How does the nature of our sinnership inform the nature of our salvation in Jesus Christ?
Fallen humans are totally depraved—that is, born in a corrupt nature due to original sin—and do not seek for God (Rom 3:10-11, 23). This does not mean, however, that the image of God in man is lost but more rather distorted. Every aspect of the human constitution is fallen and totally corrupted by sin (Gen 6:5). The nature of our sinnership informs the nature of our salvation in Christ Jesus that we were once, in our disobedience to God, followers of the Devil, seeking the lusts and pleasures of the world rather than God, but now can have eternal life by having faith through hearing the Word of Christ (Eph 2:1-3; Rom 3:10-11; 8:7; 10:17).
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