GRACE BIBLE COLLEGE

READING REPORT ON: CHRISTIAN THEOLOGY

In partial Fulfilment of the Requirement of the Course

Systematic Theology 2

TH 302

I declare that this assignment is my own unaided work. I have not copied it from any person,
article, book, website or other form of storage. Every idea or phrase that is not own has been
duly acknowledge.

Submitted to

Miss Dr. Sangching

By

Master of Divinity II

Registration No.
Introduction

Reading report on the book “Christian Theology” written by Millard J. Erickson. Millard J.
Erickson has served as a pastor and a professor at several seminaries, including Southwestern
Baptist Theological Seminary, Western Seminary, and Baylor University. He has held
numerous visiting professorships and is the author of many books. Christian Theology offers
a comprehensive introduction to theology that is biblical, contemporary, moderate, and fair to
various positions. In this paper, the portions we will be looking at are humanity, sin, the
person of Christ, the work of Christ, and salvation.

Summary

Part 5: Humanity

The author gives five reasons to the importance of the doctrine of humanity. The first reason
is that it gives a better understanding of the creator, His nature, since humans are created in
the image of God. Secondly, the study of humanity, as a common ground, acts as an opening
for all the other theology and doctrines to unbelievers. Thirdly, proper knowledge of human
beings helps in dealing with all the prevailing human problems. Further, it also helps in better
understanding of the self in relation to the existing situation. Lastly, the study of human
doctrine helps one to develop love as one learns about the destiny of human beings. The
author also gives some contemporary views on humanity. The first view is that man is a
machine. This is in regards to what a man is capable of doing and his efficiency in works.
The second view says that man is an economic being because man is motivated and affected
by his needs. Thirdly, man is a pawn of the universe which says that man is controlled by the
forces of the world and he is a prisoner to his destiny. The fourth view says that man is a free
being since man has a will of his own and intelligence. The view of social being, again, says
that man is a member of a society where his humanness is defined by his relationship with the
society. The final view is that of the Christian’s. It says that human beings are created by God
in His image which makes God an essential part of His creation.

With the existence of confusion is regards to the origin of man, the author mentions five
views on human beginning. The first view is the naturalistic view which says that the
combination of various atoms in time and motion accounts for the origin of man. Secondly,
the fiat creationism views that God created everything that exists directly at one time,

1
independent of any external material. Moving on, the deistic evolution views that God
created the universe and left it alone. The development is not because of the involvement of
God with His creation but because of evolution. The fourth view is the theistic evolution
which holds that God created the first man through which the rest of humankind evolved.
Lastly, progressive creationism holds that God created the universe and is still involved with
it. The author also talks about the theological meaning of the human creation. The fact that
humans are created points that they are not independent rather dependent beings whom God
brought into existence. This also tells that they are the creation of God though they may seem
to have different appearances from that of other creatures. Nevertheless, humans are created
in the image of God which still makes them unique to other creations, and also to have a
relationship amongst themselves. Although humans are created with great value, God,
however, remains the highest being and the only infinite being. Moreover, they are great
because it if God who created them. Finiteness of humanity is still found to be good by the
creator, and it is through the acceptance of this finiteness that a person would be able to make
a proper adjustment to all the unfavourable circumstances of life.

The author then talks about the image of God in humanity. He explains this from Genesis
1:26-27 where God created man in His own image. The Hebrew words tselem and demut
used here emphasized the image and likeness of God. This is also the reason why murder is a
sin. Moving on, the author gives some views on the image of God. The first view, substantive
view, holds the image as some characteristic or quality that a human possesses, giving the
person the ability to think and reason. It also differentiates between image and likeness. The
relative view, on the other hand, says that the image of God signifies the relationship humans
have with God. The third view which is the functional view says that the image signifies the
function of man on earth, especially in regards to the dominion humans have over all other
creations just like that of God. In addition, the author gives various points on the nature of the
image. The image of God is universal within the human race and extents to all human beings
and not only to the first man, and it is present equally in each individual. It is in the nature of
man and not in what he does or has. Although sin prevails, the image is God is still present
with men. The image of God tells that humans belong to God and are valuable.

In talking about the human constitution, the author presents three basic views. The first one is
trichotomism. This view hold that a human is composed of three elements namely the body
which is the physical being, the soul which is the basis of anything related to the psychology
of a human being like reason and emotion, and the spirit which is a religious element

2
enabling humans to understand spiritual matters. The biblical basis for this view is 1
Thessalonians 5:23 which mentions the body, soul, and spirit being kept blameless, and also
in Hebrew 4:12 which describes the word of God as dividing the spirit and soul, joints and
marrows. The second view is called dicotomism, holding the human as composed of two
elements namely the body, material aspect, and the soul, immaterial aspect. This view objects
the trichotomist conception and says that soul and spirit are not two different elements but are
used interchangeably. For instance, the composition of the human is of body and soul in
Matthew 6:25 and body and spirit in Ecclesiastes 12:7. The third view is the monism which
holds that the human is not composed of different parts or elements, unlike the claims of the
trichotomist and dichotomist, but are rather a radical unity, a self. The Bible’s mention of the
soul and body does not signify any kind of separate elements but is only a reference to the
personality of a being.

Moving on, the author discusses the universality of humanity. He mentions that all races are
included in humanity who are the objects of His love. This is evident in the ministry of God
which extends to the Samaritan (John 4) and to other groups of people who are outside the
house of Israel. The book of Acts also points to the universality of God’s love extending even
to the Gentiles as Peter saw the vision of the unclean and clean animals (Acts 10). Even the
ministry of Paul included the non-Jews like the Athenians (Acts 17). Humanity includes both
sexes, male and female who are created in the image of God (Gen. 1:26-27). This emphasis is
not only for man, but also for woman. The Bible also gives various accounts where woman is
also a race included in humanity like man. The significance of woman is to be a helper to
man, but not to be under dominion. Many instances can be found in the Bible where Jesus
associates with women like that of Mary and Martha, the Samaritan woman (John 4), and
others at many occasions. Even Paul mentions about the involvement of women in ministry
and in the church (Rom. 16:2-4, 12, 15). Thirdly, humanity extends to people of all economic
statuses, the poor and the rich alike. In the Old Testament, provisions were made for the
welfare of the poor (Deut. 28-29; Lev. 25:8-17; Exod. 22:25). Not only that, Jesus had
concern for the poor, preached to them and healed them (Lk. 6:20; Mark 10:25). The aged are
also included in humanity and they are as valuable and humane as the young and youth. Not
only that, even the unborn are part of humanity and their lives are valuable (Exo. 21:22-25).
Furthermore, humanity extends to the unmarried also.

Part 6: Sin

3
The author gives three terms which denote the causes of sin. The first term is ignorance. It is
used to denote an action that is performed out of innocence, and at the same time, termed as
guilty because of their choice of doing against the will of God (Rom. 1:13; 2 Cor. 6:9). The
second term is error which refers to the human tendency to go astray from God; used
especially in the case of error in moral conduct (Mark 13:5-6). The third term is inattention
which is either failure to listen and heed what God is saying (Rom. 5:19). It refers to
disobedience. The author also mentions some terms that emphasized the nature of sin. Sin is
missing the mark as voluntarily choosing to make a wrong decision and mistake (Prov. 19:2).
The word irreligion is used to denote the absence of righteousness (1 Cor. 6:9), and also
transgression which means breaking the law (Num. 14:41-42). Sin is also an iniquity which
denotes a failure to fulfil the standard of righteousness (Lev. 15:19). Rebellion is a sin (Rom.
1:30) and also is treachery which would denote the act of being deceitful or unfaithful (Num.
5:12). Perversion and abomination characterize a sin which would mean to bend or twist (Isa.
21:3) and disgraceful or unacceptable action (Deut. 7:25-26), respectively. Sin can result in
agitation or restlessness where there is no peace (Isa. 57:20-21), and in evil and badness (Jer.
42:6). Sin also results in guilt (Matt. 5:21-22), and in trouble (Hos. 4:15).

There are various views on what the source of sin is. The first view believes that since man
evolved from an animal, man possesses animal nature which leads them to sin as they are
unable to follow laws and commandments. The second view believes that man sins because
he is not capable of knowing things and that because he exercises his freedom of choice. The
third view says that man sins because he is separated from God at the fall. In this case, the
separation from God was not the sin but comes before the sin happens. The third view
focuses on economic struggle as the source of sin as it claims that man struggles to be
accepted in society which leads him to sin. Individualism and competitiveness are also
believed to be the source of sin as man becomes more wrongly educated, and they become
selfish and important. On the other hand, the biblical teaching is that sin is not created by
God. Men, even though, was created by God, the sin in them was not part of the nature of
creation. Man, nonetheless, was created with desires, the desire to do certain things. But
when the desires go beyond what it was naturally meant to be and cross the proper
limitations, it then is when fulfilling the desires become a sin. This says that a person would
not be tempted to what he does not and would never desire. Only when one can overcome the
desires and temptations is when one is free from sin. Human beings are sinful since the fall
and frequently face temptation living in a world full of forces which encourages them to sin.

4
The author discusses about the results of sin. Firstly, sin makes God the enemy of humans, or
that God disfavours those who sins against Him. It is evident in various passages that God is
mentioned as hating wickedness and referring to sinners as enemies with God (Prov. 6:16-17;
Exod. 23:22). God is sometimes described as loving and hating people depending to their
righteousness and unrighteousness. This, however, is not a sign of God changing His nature,
or being inconsistent. Rather, it is all based on the unchanging nature of God because God
hates evil and sin and loves righteousness and obedience. Nevertheless, when human sins
against God, they face consequences which technically is God showing His disfavour
towards sin. The second result is guilt where a person after sinning does not have the will or
the strength to face God anymore. This comes as one does what is wrong and bad in the sight
of God. The third result is punishment which comes as a consequence of disobeying and
acting against the will of God. Death, physical, spiritual, and eternal, is another result of sin.
Mortal man is destined to die and this is because of original sin (Rom. 5:12). Spiritual death
is the separation from God and the inability to fellowship with Him. Moreover, eternal death
is the finalization of spiritual death where one would be permanently and for eternity
separated from God.

Sin is universal and all humans are sinners. It is evident in 1 Kings 8:46 where it says that
there is no one who does not sin. Moreover, Paul also says that the Jews and Gentiles all alike
are under the power of sin (Rom. 3:9). In regards to original sin, the author gives three
theories namely, Pelagianism, Arminianism, and Calvinism. Pelagianism holds that man is
not imputed with sin, that humans do not inherit the sin of Adam. On the contrary, he
emphasized on the free will of man which leads one to sin and says that the grace of God is
simply present everywhere. Arminianism, on the other hand, holds that the sin of Adam is
imputed on every human being that life begins with unrighteousness. This is the reason why
man is unable to follow and obey God’s command without the help of God. Guilt, however,
is not present. Calvinism, however, claims that a person is guilty of the sin of Adam, unlike
Arminianism. Above all, the scripture also talks about original sin as found in Romans 5:12-
19. Paul points out that because of Adam’s sin, all humanity is corrupted and guilt and
condemnation results. However, the imputation of righteousness through Jesus Christ and the
acceptance of it will make a man righteous.

Part 7: The Person of Christ

5
In this section, the author talks about the divinity and humanity of Jesus Christ. In talking
about the deity of Jesus Christ Himself was conscious about His divinity. He does what only
God can do (Mark 2:5-7), He claims Lordship even over the Sabbath (Exod. 20:8-11; Mark
2:27-28). The gospel of John also says that the Word, Jesus, was God (Jn. 1). The book of
Hebrews acknowledges that the Son is greater and superior than the angels and mere humans
as He is God (Heb. 1: 2-3; 1:4-2:9; 3:1-6; 4:14-5:10). Paul also witnesses the deity of Jesus
by mention Him as the invisible God on whom the fullness of God dwells (Col. 1:15-20).
Moreover, Jesus was given the title Lord which signifies His divinity. Not only that, Lord
was also in the Old Testament a designation for God. In the New Testament also, Lord is
used to refer to God the Father, the sovereign God (Matt. 1:20; Acts 17:24). The resurrection
of Jesus also points towards His divinity. The divinity of Christ also helps one to help a real
knowledge of God since those who have seen Jesus were considered to have seen God (Jn.
14:9). It also makes redemption available, uniting God and humanity and allowing the
worship of Christ as God. Moving on to the humanity of Christ, the author gives evidences
which talks about Christ’s humanity as Jesus having physical human nature (Luke 2:52),
having the same physical needs as that of humans like hunger (Matt. 4:2), thirst (Jn. 19:28),
and fatigue (Jn. 4:6). Jesus also suffered and died a human and physical death (Jn. 19:34). He
also has emotions and feelings (J. 13:23; Mark 10:21; Matt. 9:36). Docetism and
Apollinarianism deny the reality of Jesus’s humanity and Him having a complete human
nature. The humanity of Christ allows atonement to be carried out by someone who has the
same nature as that of who sins. The author continues to talk about the unity of deity and
humanity of Christ as found in the incarnation. Incarnation carries the deity of Christ in
bodily form (Col. 2:9), and the two natures work hand-in-hand, not separately or
independently.

The author talks about the virgin birth of Christ which is based on Matthew 1:18-25 and Luke
1:26-38. This is the fulfilment of Isaiah’s prophecy in 7:14. The virgin birth was a historical
event like that of the resurrection. The significance of the virgin birth is that it reminds that
salvation is supernatural (Jn. 3:5-6). Salvation as a free gift is also shown in the virgin birth.
It shows the uniqueness of the saviour which took on miraculous nature. It also depicts the
sovereignty of God and His power over nature which shows that everything is possible with
God (Matt. 19:26).

Part 8: The Work of Christ

6
This section contains the work of Christ. The author discusses the functions of Christ, first in
the revelatory role of Christ. The ministry of Christ is the revelation of the Father and truth.
This recognizes Christ as a prophet who preached to the people (Matt. 21:11). Besides others’
recognition, Jesus recognizes Himself as a prophet (Matt. 13:57). It was a fulfilment of a
prophecy as well as a revelation of God (Deut. 18:15; Jn. 1:18; 14:9). During this time, He
also proclaimed the good news. This revelation also covers up the time where the church is
promised his presence even after the resurrection (Matt. 28:20) in the Holy Spirit who would
continue the ministry (Jn. 14:26; 16:13). The final and complete revelation would be at the
second coming (1 Cor. 13:12; 1 Jn. 3:2). The second function is in the rule of Christ where he
would be sitting and ruling from a throne (Matt. 13:41; 19:28). The third function of Christ is
His reconciling work. Christ intercedes to the Father in the place of sinners (Jn. 17:13-21).
Christ incarnated and became flesh, giving up the quality of God not losing His divinity
however so that He may redeem those under the law (Phil. 2:6-7; Gal. 4:4-5). He was
humiliated to death, God who was the life became a subject to death (Jn. 14:6). His
exaltation, on the other hand, came in His resurrection, His ascension when He will also sit at
the Father’s right hand (Jn. 14:12; Lk. 24:50-51).

The author gives various theories on atonement. The first theory is the Socinian theory which
says that atonement is an example that Christians have to follow. One should be as dedicated
as Jesus, even coming to the point od death. The second view is the moral influence theory
saying that atonement is the demonstration of God’s love. Sin is viewed as an offense against
God’s moral dignity which is why there must be a compensation for the sin. The
governmental theory says that atonement is a demonstration of divine justice flowing from
the nature of God. God as a sympathetic being sent His son to restore mankind. The ransom
theory, on the other hand, sees atonement ass victory over sin and evil. Furthermore, the
satisfaction theory says that atonement is a compensation to the Father for the sin that has
been committed against His will. The author continues to give the meaning of atonement.
Atonement is means sacrifice where Christ is the high priest who entered into the Holy Place,
sacrificing not animal’s blood but His own, atoning the sin of man once and for all (Heb. 9:6-
15). Atonement is also a propitiation, an appeasement to the anger of God against sin (Lev.
4:35). It is also a reconciliation that brings an end to the broken relationship between man and
God (Rom. 11:15). Atonement is also a substitution where Christ died in the place of sinners
bearing their sins (Isa. 53:6 & 12; Jn. 1:29), so that man might become righteous (2 Cor.
5:21). Since man is a depraved being, someone has to do the needful in his place.

7
To explain the extent of atonement, the author provides two view, particular and universal
atonement. The particular atonement says that atonement is for the people of God and not for
everybody. It is for the sheep that the shepherd lays down His life (Jn. 10:11-15), and for
those who listens and respond to Him. It is also for the church that Christ died (Acts 20:28).
While, the universal atonement holds that Christ died for all person and is effective only
when one responds to it. Jesus came to take the sin of the world away (Jn. 1:29; Heb. 2:9).
The death of Christ is a ransom for all (Matt. 20:28; 1 Tim. 4:10). Considering all of these, it
can be seen that Christ died for all, but salvation is only to those who respond to the call.

Part 10: Salvation

As have been mentioned, salvation was necessary to mend the broken relationship between
God man, and that this salvation comes through Jesus Christ. Salvation includes being
justified from sin, regeneration with a changed life, sanctification as being made holy,
glorification where the spirit nature of the person will be perfected, and perseverance by
maintaining faith. In regards to salvation, the author mentions predestination. Predestination
refers to God’s choice of individual for eternal life and eternal death. He also gives different
views on predestination. Calvinism is the first view on predestination. Calvinists consider
humanity as totally depraved beings that no man is able to respond to grace by his own. It
also emphasizes the sovereignty of God where He is free to do whatever He wills. With this,
the Calvinist holds that salvation is only for God’s chosen people. Only certain people are
elected and predestined for eternal life and this lies totally in the hand of God (Rom. 9:15-
16). The second view is Arminianism who holds that God desires all persons to be saved and
that everyone is able believe and meet the conditions of salvation. They emphasize on the
free will of man in choosing to respond to salvation or not. The third view is by Karl Barth
who holds that all of humanity was chosen for salvation. He also says that just as Jesus Christ
chose to die on the cross, so do humans have the choice to whether believe it or not. Out of
all the three views, the author suggests that since man is depraved, he needs an external force
to work on him to respond to salvation, which seems to be more leaning toward God
choosing persons and at the same time working in them. Predestination implies that the
decision of God can be trusted, which however does not nullify the need to evangelise and do
mission.

The author then speaks of three steps that are essential in salvation. First is effectual calling
which emphasizes on the work of God on people who could not respond to salvation because

8
of their depraved state. God is involved in calling the people to come to Him and believe Him
(Matt. 11:28; Isa. 45:22). The second step is conversion which is having a new life. This
happened after responding to salvation and it is the first step into Christian life. Conversion is
experienced through repentance and faith (Acts 9:4-7; 16:14). Repentance is turning and
leaving the old life and faith is believing in the gospel (Matt. 3:2; 8:13). The third step is
called regeneration. It is the work of God where He transforms the life of the believer, gives
new spirit, and guides the person to live according to the will of God. it is the renewal of the
spirit which was once in sin to be in the light (Matt. 19:28; Titus 3:5).

The author continues to discuss about the three essential elements of salvation. the first
element is union with Christ. This talks about the believers being in Christ and Christ being
in the believer. When the believer is in Christ, he is a new creation (2 Cor. 5:17), and Christ
being in the believer is expressed in Colossians 1:27) through which he shares the suffering
of Christ, his crucifixion, death, burial, resurrection, glorification and inheritance (Rom. 8:17;
Gal. 2:20; Col. 2:20; Rom. 6:4; Col. 3:1; Rom. 8:17). The second element is justification
where a sinner is justified and declared free from guilt. It means to declare righteous or to
justify. God is the one who justifies the ungodly and the judgement against sinners is
cancelled (Rom. 4:5). The second element is adoption where a sinner is restored and accepted
as the children of God. Those who believe in the name of the Lord are given the right to
become the children of God (Jn. 1:12; Eph. 1:5). Adoption occurs simultaneously with
conversion, regeneration, justification and union with Christ. Adoption involves
reconciliation and the liberty for the children of God from the consequences of sin.

The author describes the transforming process of believers through sanctification.

Sanctification is the continuing work of Christ in the life of believers in making them holy.
Sanctified means holy, to be separate, and to cut off. Christians are sanctified as they belong
to the Lord, becoming a holy nation and are often called saints even though they are not
perfect (1Pet. 2:9; 1 Cor. 1:2). A sanctified Christian is in union with Christ (Jn. 15:4-5), and
maintains friendship with Christ (Jn. 15:15). As a sanctified child, one should be separated
from the unclean (2 Cor. 6:17-18). Moving on, the completion of salvation is found in
perseverance and glorification. Perseverance means that a genuine believer would not fall
away even if he is capable of. One is able to persevere in one’s faith and will not completely
fall away (Jn. 10:27-30; Heb. 6:4-6). Glorification, again means the splendour of a believer
which is seen in respect with the nature of God. in concluding the topic of salvation, it is
known that salvation from the Word of God, which also sanctifies and guides the believers

9
(Jn. 13:5; 17:17). Salvation also for everyone who believes and respond to the Word of God
(Rom. 11:32).

Response

The author of this book gives strong and beautiful explanations on each and every point and
topic. There really is no negative response to be given. Nevertheless, I would like to point out
the uniqueness of Christian view on humanity as put out by the author. This has greatly
helped me in understanding and accepting the human nature of finiteness yet completeness.
In the theological meaning of human creation, the author points out that humans are finite
beings. However, the acceptance of this fact would enable one to be satisfied and not ask for
more. Talking this in the view of other religions, it is a usual claim that human can become
god by doing or following some beliefs. It encourages one to do anything for the sake and
hope of becoming like god. This, I believe, is because of the lack of understanding of the
nature of humanity and the lack of understanding human finiteness which usually results in
one attempting to be god or like god. On the contrary, Christianity beautifully presents this
very finiteness and teaches one to be content with it because even God found it to be good. It
has taught how to live with humility, and not be quick in passing judgement since the
knowledge itself is limited. Through the reading of the portions, a lesson to be humble and to
trust in the Lord at all circumstances have been learnt since the knowledge of man is but
God’s is infinite.

Moreover, in acknowledging and appreciating the beautiful work of the author, I would also
like to comment specifically on how he beautifully explains that man though created by God
was not created with sin. Under the Biblical teaching on the source of sin, the author clarifies
on where sin did not come from. He gives the point that human desire is the cause of sin.
This, I find to be true because one cannot keep on blaming God for the sin he is committing
because of his desires. Desire in itself is not evil, but the desires which urges to be fulfilled
crossing its limitation is evil and that is termed as sin. It again points to desire as a temptation
which will not lead to sin if one can overcome it. Sadly, the inability to overcome temptation
is often justified by saying that some who does not face it or some good people would not
understand how strong the temptation is. But sin cannot be justified saying that the desires are
strong. To supplement this, C. S Lewis, in his book “Mere Christianity” says and I quote,
“Only those who try to resist temptation know how strong it is.” He continues saying, “We
never find out the strength of evil impulse inside us until we fight it: and Christ, because He

10
was the only man who never yielded to temptation, is also the only man who knows to the
full what temptation means- the only complete realist.” Having a sinful nature, everybody
faces temptations. But sin can be avoided, and one can overcome temptation. It is not the
work of God that one sins but it is because of the urge of fulfilling desires that one falls into
temptation and sin.

11