John Wesley's doctrine of Christian perfection makes it necessary for him to make clear how he understands the doctrine of sin. He had a specific view of holiness. In this paper the author's intention is to clarify Wesley's concept of sin.
This article focuses on the importance of taking time to consider the weightiness of sin and its consequences. The article traces how sin affected Old Testament figures such as Adam and Noah, as well as the flood victims. From the flood, Noah was delivered but not on account of inherent qualities in him.
'Sin' has become an old-fashioned word. One reason for this is that sin is a religious word. It suggests that what one does wrong is wrong in the sight of God. Another reason is that the word 'sin' implies that there are some things that are absolutely wrong. It assumes some standard to which our lives ought to conform. Both of these reasons go against the modern trend in our culture which views morality as a matter of private opinion.
Chapter 1 is a reflection upon what sin is and the consequences thereof, expressed in Ephesians 2:1-3.
Mortification, the discipline of killing sin, starts by knowing how sin works. This article explains that fighting sin must be undertaken with the awareness of the nature of sin, the goal of sin, and the strategy of sin.
This article shows from the biblical account how sin develops. It also shows how God works in his sovereignty in relation to this development.
Why is sin evil? This article explains that it is a rejection of God's goodness and a misuse and mutation of his gifts.
This article explains what secret sins are, in line with the words of Psalm 19:12. It also considers why we should want to be forgiven of these sins.
Why do you do the things you do? This is the question of motives. This article gives two ways of dealing with motives.
Sin is so evil that it leaves its lingering scent behind. Understanding the evilness of sin should encourage Christians to kill it. The article explains.
No one seeks after God. Man's salvation is only as a result of God's grace. In expositing Romans 3:11, this article shows that man by nature has no inclination to seek after God. Only when He is found by God can he seek after Him. This truth of salvation by grace alone is fundamental to the life of every Christian, family and church.
The difference between a believer and unbeliever is that one has a living spiritual heart while the other has a dead spiritual heart. Total depravity means that an unbeliever's heart is evil in its nature and can only produce evil continuously.
Our celebrity culture, with its self-promotion attitude, has eroded the practice of true confession of sins. This article shows Martin Luther's perspective on confession of sins as part of the worship service and in private communication with others.
Challenging the modern trend of divorcing morality from God, this article shows that sin is primarily an attack on God. The author discusses this using the example of adultery and envy. The fact that God is the Creator causes sin to be against Him, and sin mars the character of God. The author highlights implications of this for pastoral care.
This article is about the function that the conscience has in knowing good and evil, right and wrong. It also talks about the function of the conscience of the unbeliever when he comes before the judgment of God.
This article is about sin spoiling life, sin and the holiness of God, and sin in society.
Chapter 1 is a reflection upon the seriousness of sin.
Chapter 1 distinguishes the doctrine of sin’s intrinsic and contemporary significance. A deeper understanding of the cross of Christ is possible by gaining a deeper grasp of the nature of sin.
It is through forgiveness in Christ that people can be guilt-free. Fear to talk about sin and guilt today denies the Christian message.
This article looks at how the doctrine of sin and total depravity can be applied to both believers and unbelievers.
In this article are notes on the doctrine of sin, highlighting the results of sin on unbelievers and the concept of total depravity. The discussion of free will and the bondage of the will forms part of these notes. The author also looks at how sin was viewed through history.
In this article, the author explores the various situations and the depths of sin that a soul may fall into.
According to this author, God saves us from the pleasure or love of sin before he delivers us from the punishment of sin. In the rest of the article, the explanation covers the state of a person before and after he has been saved from the love of sin.
The author observes the importance of the doctrine of total depravity, and thus the sinfulness of man in church history. In discussing man's depravity, the author appeals to such circles as philosophy and the general empirical observations of human conduct. References are made to such works as Calvin's Institutes and the Reformational creeds (e.g., the Westminster Confession).
The evidence of the unabating effects of sin is dotted through history, and there is no sign that man's evil and sinful condition will ever improve, at least not in this age. This is where the article begins, and goes on to explain the corruption of the human nature as the result of man's revolt against God at the instigation of the devil. It describes this corruption as a state of total depravity, and considers its spiritual and moral consequences.
This article is on the doctrine of sin. The author describes the different views on the nature of man, the Fall, and the impact of the Fall on mankind.
One looks almost in vain for a major discussion of sin during the twentieth century. Does guilt before God still have meaning in the context of modern developments such as Marxism and psycho-analitical approaches to who man is? This essay attempts to examine the way that theology has sought to come to terms with the idea of sin during the twentieth century.
Is the view of salvation generally held in contemporary evangelicalism an under-realized eschatology with a too-narrow focus on forgiveness alone? This article suggests this is the case, and offers the doctrine of salvation we find in the theology of Athanasius as a correction.
