The Doctrine of Anthropology-Man and Sin

INTRODUCTION
Man has proven to be a being of intelligence as he accomplishes one feat of discovery and invention after another. From printer to satellite, and most widespread, the internet. The use of his mind to make innovation and advancement has reached an unprecedented scale never before attained in history. The ingenuity of his mind gives a clue that Gd had a perfect plan in making man, and a wholesome purpose which he wished to achieve. Sadly however, in the same way that man has advanced in technology and inventions, so has he advanced in sinfulness and wicked acts of selfishness. One doesn’t need to look too far before he sees a disturbing trend of evil perpetuated by men. History is replete with ambitious men who in their greed for power had steered actions leading to the extermination of their fellow man. Far in Germany Adolf Hitler was determined to wipe out the entire Jewish race, and Jews were suffocated in large numbers. In Africa, the people of Rwanda were almost completely wiped out by ethnic killings of a genocidal magnitude. All of these problems of human evils have made enquiring minds to wonder if evil was God’s intention for man, and also if there is ever any hope for sinful man.

WHO & WHAT IS MAN?
Wilbur O’ Donovan succinctly points us to the Bible for answers to the repeated questions about man: “The questions of where we came from, why we are here, and why life is such a hard struggle, have puzzled people as long as they have lived on the earth. God has revealed the answers to these all-important questions in the Bible” (O’ Donovan, 1995:80). The Bible emphatically tells us that man is the result of a direct act of divine creation of whom God says is made in His image (Gen. 1:26-27). Ferguson commented on the image of God possessed by man by saying,
“The IMAGE of God involves humans relating to the earth as vice-agents, just as God is sovereign over the entire universe, relating to God as children in filial fellowship, expressing a family likeness in righteousness, holiness, and integrity” (Fergusin, 1988, 329: quoted in the Evangelical Dictionary of World Missions, 1st Edition).
Obviously, if God has made man in His image, it must be for a purpose beneficial to man, and satisfactory to God Himself. Sin and evil would not have been infused in man at creation, he must have come by it sometime latter through his acts as creatures of free moral choice.

THE ORIGIN AND CREATION OF MAN
All of humanity originates from two partners: Adam and Eve, who were the first man and woman created by the direct personal act of God, devoid of any evolutionary process (Gen. 1:27; 2:7; 21-22; 5:1-2; 6:6; Ps. 100:3; Eccl. 7:29; Matt 19:4).
Floyd Barackman states that “This creative work was the joint action of the persons of the divine trinity (Gen. 1:26, “Us”) in fulfillment of their earlier determination, as expressed by their decree (Eph. 1:11) (Barackman, 1998:256). The involvement of divine trinity in the creation of man suggests a deliberate plan carefully thought through by the persons of God-head.
Creation of the First Man, Adam
God created man in two step process. First, God formed man from existing material of dust (Gen 3:19; Job 4:19), and the second step was that God breathed into Adam’s nostrils the breath of life, and man became a living soul (Gen. 1:20-21, 24; 2:19).
It is important to note that the creation of man is a perfect handiwork of God. The Psalmist acknowledges this: “I am fearfully and wonderfully made” (Ps. 139:14). The word “man” in Genesis 5:1-2 is a generic term that is inclusive of woman. Eve, the first woman was created in a near similar way as man. God made Eve’s body from Adam’s rib (Gen. 2:21-22). Therefore, her body was created from living tissue as it became needless for God to impart to her the physical life-giving sources of soul and spirit as He did to Adam.

The Original Moral Perfectness and Sinlesness of Man
After the creation of man and woman, God gave His approval formula which says, “And he saw that it was very good” (Gen. 1: 31). Originally, there was dignity and sovereignty in man. The dignity and sovereignty may have been inputted in man for the role he was to play: God placed the first human pair over nature, that they might discipline, order, and enjoy it (Gen. 1:28).

What is Sin?
The Scriptures teach that sin is an impersonal, temporal evil force that is confined to fallen angels and all earthly humans and expresses itself through their natures. Looking at sin in its general sense, Unger’s Bible Dictionary states that the underlying idea of sin is the law and of the lawgiver. The lawgiver is God. Hence, sin is everything in the disposition and purpose and conduct of God’s moral creatures that is contrary to the expressed will of God (Rom. 3:20; 4:15; 7:7 James 4:12, 17). Scripturally, John wrote of sin as lawlessness (1 John 3:4). Sin as an act of lawlessness is harmful to man’s life. Grudem remarks that sin brings pain and destructive consequences to us and others affected by it (Grudem, p. 492). As sin contradicts the excellence of God’s moral character and holiness, God must certainly hate sin. God’s dislike for sin therefore ruined the privileged fellowship man once enjoyed with God. The nature of man’s creation, especially when God breathed life into the formed substance of man (Genesis 2:7) suggests man’s need for an ongoing connection with God, the source of all life, to stay alive spiritually. This was the point Herman Bavinck was making when he said, “He (God) is the one unto whom all creation strives to attain, whether consciously or unconsciously; he is the object of every one’s desire. And the creature finds no rest except in God, in Him alone” (Bavinck, 1951: 205. Parenthesis mine). Therefore, any disconnection form God, such as the case of Adam, would amount to spiritual death (Rom. 6:23). Sin is therefore spiritual death.

ORIGIN OF SIN AND EVIL
Whether sin was originally in man, or came as an infiltrating external force with its consternating effect of evil, is a question that has bothered every curious Christian. According to Louis Berkhof, “The problem of the origin of evil that is in the world has always been considered as one of the profoundest problems of philosophy and theology” (Berkhof, 1958: 219).
One may think that sin is an inherent force that exists in the universe as part of creation. This thought links the origin of sin to God, especially as Scriptures say that God is the creator of all things (Heb. 3:4; Col 1:16). However, this thought again contradicts Scriptures. Deut. 32:4 says of God, “His work is perfect; for all His ways are justice. A God of faithfulness and without iniquity, just and right is he.” Another says, “Far be it from God that he should do wickedness, and from the almighty that he should do wrong” (Job 34:10). Sin originates from the voluntary choices of moral creatures. Both angels and man as creatures of God were made to be moral agents able to exercise their will of choice. This must not be mistaken to be evil; rather, it is a gift from God. The freedom of man to exercise his will through the use of intellect is the element of God’s nature in man (Gen. 1:27). But before Adam and Eve disobeyed God, sin had already been present in Satan and the fallen angels that had defected with him (Isa. 14:13). Therefore, sin originates from Satan whose exercise of the freedom of his will led him to the first act of sin, which was an act of rebellion towards God.

God’s Punishment of Sin
God’s punishes sin, and he does not condone it. This is not an act of hate towards man. While this is an act of deterrent against further sin, Wayne Grudem points out that God primarily punishes sin because his righteousness demands it (Grudem 1994:509). God practices “steadfast love, justice, and righteousness in the earth; for in these things I delight, says the Lord” (Jer. 9:24). This is so that He would be glorified in the universe which he created. Therefore, much as God punishes sinners, He loves them dearly. He is love himself, and His steadfast love never ceases.
CONCLUSION
While God recognizes the sin and evils which are part of our world today, He does not regard these as final, because God always views man from the perspective of His redemptive power towards humanity. God has modified the order of sin with the order of grace through Jesus Christ. God has therefore sought out sinful and evil humanity even with the gravity of evil which has become part of fallen man. Through the Gospel man is reconciled to God, and the sin gap is bridged (2 Cor. 5:19).


BIBLIOGRAPHY
Barackman, Floyd H., Practical Christian Theology—Examining the Great Doctrines of the Faith. 3rd edition, Grand Rapids: Kregel Publications, 1998.
Bavinck, Herman D.D. The Doctrine of God. 1st edition, Michigan: W.M.B. Eerdmans Publishing Company, 1951.
Berkhof, Louis. Systematic Theology. London: The Banner of Truth Trust, 1958.
Grudem, Wayne. Systematic Theology—An Introduction to Biblical Doctrine. 1st edition, England: Inter-varsity Press, 1994.
Moreau, Scott A., Evangelical Dictionary of World Missions. 1st edition, Michigan: Baker Books, 2000.
O’ Donovan, Wilbur. Biblical Christianity in African Perspective. Carlisle: Paternoster Press, 1995.
The Zondervan Pictorial Encyclopedia of the Bible. Volume Four M-P, Michigan: The Zondervan Corporation, 1997.

How Aliens Should Be Treated in Our Contemporary Society

INTRODUCTION
The treatment of aliens in our contemporary society is a very important issue to look at. At one time or another everyone who relates extensively with others would have had a cause to become an alien in a place away from his home where he will with people to whom he becomes a stranger. The Patriarchs, Abraham and Isaac, as well as the great prophet Moses, were prototype aliens at strange lands in the Bible (Genesis 12:10; 20:1; 26:1; Exodus 2:15). As our world gradually takes the form of a global community where communication from one end of the world to another becomes easier through internet and telecommunications, and air travel lowering the barrier of distance, the tendency for many more people to become aliens is higher. Today, people are easily involved in occupational mobility, Christian missionary work at foreign lands, educational pursuits in international colleges and inter-racial and cultural marriage. All of these increase the rate at which people become aliens. Therefore, a biblical point of view on how aliens should be treated would enable us live out our Christian faith effectively as prescribed; whether as native-born citizens of a land, or as aliens.
Definition of the Word “Alien”
According to Eerdmans Bible Dictionary, the word “alien” in the Old Testament is derived from the Hebrew word, gér, which also was derived from gûr, meaning “sojourn”. An alien is a person who lives in a place other than their own home or home country. Wycliffe Bible Encyclopaedia defines “alien” as a foreigner, one who is denied the privileges of a specific group to which he is not considered to be a member; sometimes the sense of the word stranger.

TREATMENT OF ALIENS IN THE OLD TESTAMNET
Though the Israelites were a people chosen by God and raised for His special purpose, it is interesting to know that there were aliens among them who were not of Abrahamic lineage. The Bible tells us that, “A rabble of non-Israelites went with them, along with great flocks and herds of livestock” (Exodus 12:48 NLT). Interestingly, God did not instruct the banishment of the aliens, but rather, the aliens were welcomed to a participation of the rights and privileges that were for native-born Israelites. According to Myers, Allen C. And William B., in The Eerdmans Bible Dictionary, these rights included the right to the Sabbath rest (Exod. 23:12), to a fair trial (Deut. 1:16), to participation in sacrificial meals (Deut. 16:11), and to the gleaning of fields and vineyards alongside other disadvantaged people (Lev.19:9-10) [1987:959]. This biblical point of view provides us with a standard to follow on how we may treat aliens in our contemporary society. We must make them a part of us and integrate them into our culture, belief and worship.
Exodus reveals to us that God thought well of aliens and gave instructions for their welfare. This was very important because since Israelites were God’s chosen people, it was likely that they would look down in disdain on other people who were not Jews. But God says,"You must not mistreat or oppress foreigners in any way. Remember, you yourselves were once foreigners in the land of Egypt” (Exodus 22:21 NLT). As part of the rights pointed out above by Myers and William, God commanded that some provisions be made for the aliens that lived among the people of Israel, "You have six days each week for your ordinary work, but on the seventh day you must stop working. This gives your ox and your donkey a chance to rest. It also allows your slaves and foreigners living among you to be refreshed” (Exodus 23:12 NLT). This is an example for us on how we should treat aliens in our contemporary time. If we happen to be better off than they are, we must not look down on them, instead, we should thank God for His faithfulness towards us which is why we are even better in the first place, rather than treat them as second-class citizens. Also, when aliens work with us, we must know that God does not want us to exploit them for selfish gain. Aliens should be in our services only for reasonable lengths of time each day, and they must be given an opportunity to also spend time on their own concerns. God also gave a clear instruction to the Israelites which is a moral law that is equally binding on us today, "Do not take advantage of foreigners who live among you in your land. Treat them like native-born Israelites, and love them as you love yourself. Remember that you were once foreigners living in the land of Egypt. I am the Lord your God” (Leviticus 19:33-34 NLT). As God requires Israelites to treat aliens as they would treat themselves, it becomes clear that all distinctions and differences are completely removed. This scripture therefore suggests that equal job opportunities, housing and education must be made available for aliens just as citizens.
TREATMENT OF ALIENS IN THE NEW TESTAMNET
Jesus’ teaching in the Gospel also gave a hint on how aliens should be treated. Though the word “stranger” is used here, it is synonymous to alien. In the account of Matthew, Jesus tells us of those who will have eternal rewards because in their kindness, they had treated aliens favourably, and those who are condemned to destruction, because on their wickedness had been unkind to aliens:
“Then the King will turn to those on the left and say, ‘Away with you, you cursed ones, into the eternal life prepared for the devil and his demons. For I was hungry, and you didn’t feed me. I was thirsty, and you didn’t give me a drink. I was a stranger, and you didn’t invite me into your home…’ Then they will reply, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and not help you?’ And he will answer, ‘I tell you the truth, when you refuse d to help the least of these my brothers and sisters, you were refusing to help me’” (Matthew 25:41-45 NLT).
Caring for aliens is therefore an aspect of our Christian life which we should not be taken for granted. God is love, and if we are His children we must demonstrate His love to our fellow mankind inclusive of aliens. On this note, Romans instructs us “Contribute to the needs of the saints; extend hospitality to strangers” (Romans 12:13), and Hebrews tells us, “Don’t forget to show hospitality to strangers, for some who have done this have entertained angels without realizing it” (Hebrews 13:2 NLT). These are self-explanatory scriptures of the New Testaments that provide us with a guide on how to treat aliens.
BIBLICAL POINT OF VIEW ON WHEN TO EXCLUDE ALIENS
Much as God wants us to love and care for aliens as people who are one of us, it is important to look at exceptional instances when aliens should not be allowed a participation of the rights of the native-born citizens. For instance, if an alien has not stayed for about 15 years in a foreign land, it is not biblically and constitutionally right for him or her to take a position of political leadership. Deuteronomy 17:15 alludes to this, “…be sure to select as king the man the Lord your God chooses. You must appoint a fellow Israelite; he may not be a foreigner” (NLT). If a foreigner is selected as a king rather than the original citizens, he would become puffed up in self-importance and possibly autocratic and power-drunk. This, perhaps, was the point Paul was driving at when he said, “An elder (leader) must not be a new believer, because he might become proud, and the devil would cause him to fall” (1 Timothy 3:6 NLT emphasis is mine).
Other reason why an alien may be excluded from certain privileges is if he is found to be a person of delinquent character tendencies. God’s segregation of the aliens from the Passover ceremony on grounds of circumcision (Exodus 12:43) is much the same as saying in our contemporary time that aliens who have failed to obey the laws of our land should be denied some citizen’s rights, and if an alien obediently meets the requirements of the law of the land where he is a stranger, then he may be integrated in and given a full treatment as a native-born. Hence, God commanded, “If there are foreigners living among you who want to celebrate the LORD’s Passover, let all their males be circumcised. Only then may they celebrate the Passover with you like any native-born Israelite…” (Exodus 12:48 NLT).
However, having seen the pattern which the bible has set on how aliens should be treated, the Christian should ensure that he is influenced by the Word of God in his treatment of aliens, and the Christian should also allow the word of God guide his conduct if he happens to be an alien in a foreign land.
CONCLUSION
Having seen clear guidelines from God’s Word on the treatment of aliens, one can conclude that love and hospitality are key elements that must be employed in dealing with aliens, whether in bible times or in our contemporary society. In this time of globalization, it would be a terrible sin of anyone to act as a racist or segregationist towards aliens, because what goes around comes around, and what one dishes out, he may also receive.

The Character of Jesus and His Approach to Ministry—Jesus Befriending the Lowly and Promoting Their Cause

Jesus befriended the lowly and promoted their cause. The lowly are those low in status, rank, and importance. They are people with no social significance, whose voices do not matter. Therefore, they are usually “deserving of no attention”. Such people were derided for not having God’s favour and blessings. Perhaps for this reason the lowly such as the blind and lame were restricted in the Temple, probably to the court of Gentiles (Lev 21:18-19; 2 Samuel 5:8). Notorious sinners, the poor and even little children fall into this category. Remarkably, these were the people around whom Jesus had centered his ministry. His character towards them is what this work is considering.

Jesus also had an effective approach to ministry, hence he was very successful. His approach, as also considered in this work, was prayer. He had constant communion and fellowship with God; from which he derived wisdom, instruction and direction. He alluded that he could do nothing by himself, except what he saw his Father doing (John 5:19).
JESUS BEFRIENDING AND PROMOTING THE LOWLY
Jesus’ Disposition towards the Poor and Helpless of the Society
In Jesus’ first public sermon delivered in a synagogue at Nazareth, he announced his manifesto with its interests clearly cantered on the poor, captives, blind and oppressed (Luke 4:18-19). This reveals that Jesus has deep concern for the poor and cares about their troubles.

Luke tells us that Jesus went for a dinner in the home of a leader of the Pharisees, and there he challenged the normal practice of His time, which is still common today: our love to identify with the rich, powerful and famous people of the society, while not having anything to do with indigents and mendicants. Jesus spoke favourably of the poor, crippled, lame and blind, and in this way he made a profound declaration of his affection for this group of people.

“Then he turned to his host. ‘When you put on a luncheon or a banquet,’ he said, ‘don’t invite your friends, brothers, relatives, and the rich neighbours. For they will invite you back, and that will be your only reward. Instead, invite the poor, the crippled, the lame, and the blind. Then at the resurrection of the righteous, God will reward you for inviting those who could not repay you (Luke 12:12-14 NLT).

This scripture clearly shows that Jesus has a perspective on the helpless that perfectly agrees with the Scripture of Old Testament. Proverbs 19:17 says, “When you give to the poor, it is like lending to the LORD, and the LORD will pay you back” (GNB) .This means that the lowly of the society are people much close to the heart of God. Therefore, to care for them implies caring for God himself.

Personally, my hesitation to serve the poor is usually because I don’t know where to start. The needs are so great around me, but my resources are few. However, since God wants us to care for the needy, I will simply give whatever I have to help the poor, and I will extend a hand of care and affection to as many as I meet who are hurting or relegated to a zero status.

Jesus Regarded Kids Highly
It is amazing that as important and busy as Jesus was, he still had time to care and assess the potentials in kids. “Then he put a little child among them. Taking the child in his arms, he said, ‘Anyone who welcomes a little child like this on my behalf welcomes me, and anyone who welcomes me welcomes not only me but also my Father who sent me” (Mark 9:36-37 NLT). This is instructive for me. I usually get so busy with activities and very fast to achieve goals that I starve my little niece and nephew and other kids in the neighbourhood of a warm embrace, and other times I don’t even give them attention because they don’t seem to matter. But if Jesus could find time to take a child in his arms, then activities shouldn’t be an excuse for me. Moreover, Jesus said that whoever receives one child like this in his name has received him. Ultimately, it means that Jesus is pleased when we please kids who are around us.

On another occasion, some children were brought to Jesus so that he might lay his hands on them and pray. The disciples rebuked the parents! The disciples may have concluded that Jesus was busy and was up to important things; therefore, it was no time for kids, but to our surprise, Jesus responded differently; ”Let the children come to me. Don’t stop them! For the kingdom of God belongs to those who are like these children” (Matthew 19:14 NLT).

I am beginning to see that no aspect of ministry should exempt children. Whatever activity, event or program the church is doing, there should be a place to take kids in. If Jesus Christ, who is our Lord, did not make distinctions in ministry towards children then it is inappropriate of us, his followers, to make these distinctions. When the church is running events and programs, planning committees can ingeniously figure out a way to take kids in. After all, they are deserving of our attention because they will be the future pastors, missionaries, teachers, writers, statesmen, industrialists and investors.

Jesus Received and Feasted with Morally Debased Tax-collectors and Sinners
“Tax collectors and other notorious sinners often came to listen to Jesus teach. This made the Pharisees and teachers of religious law complain that he was associating with such sinful people—even eating with them! (Luke15:1-2).

According to Old Testament law, religious leaders in Israel were always careful to stay clean. Therefore they avoided certain people like the tax-collectors who were reputed for extortion and fraud. But because Jesus came to offer salvation to sinners, and to show that God loves them, he didn’t worry about accusations and sanctions that could result from associating with these people.

This observation of the character of Christ touches my heart. It reminds me that my elder brother Rev. Sam would not have become a reverend today had his pastor friend Shiloh not patiently followed up on him even when Sam was backslidden. Rev. Sam now lives a transformed Christian life and he is affecting lives of very many people to the glory of God. The character of Christ teaches me that I can associate and befriend sinners and bad boys, and trust God to use me to influence their lives to His glory. After all, the light which we are would be of no use if we do not reach out to people cloaked in the darkness.

Jesus Spoke Favourably of a Poor Widow and promoted the Virtue in Her
Mark tells us that Jesus sat down opposite the treasury, and he began to observe how the multitude was putting money into the treasury. Many rich people put in large amounts, but contrary to what was expected of Jesus, he disapproved of the offerings of the rich. Instead, he spoke favourably of the offering of the poor widow; he promoted her and showed his acceptance for her meagre giving.
“Jesus called his disciples to him and said, ‘I tell you the truth, this poor widow has given more than all the others who are making contributions. For they gave a tiny part of their surplus, but she, poor as she is, has given everything she had to live on’”(Mark 12:43-44 NLT).

If Jesus disregarded the rich because they had not given in proportion to their riches and commended a poor widow who had nothing more than two small coins, then it is expedient that in ministry should I have the courage to vehemently disapprove of any acts that do not glorify God, not minding whether the doer is the biggest giver in the church. And I must give fair commendation to the poor and ordinary people when they are obedient to God, not minding whether the rich would be offended by such mention.

JESUS’ APPROACH TO MINISTRY

Different people hold different views as to the approach or method of Jesus to ministry. However, of a most significant note was his constant dependence on the Father, and he achieved this through living a prayerful life. John writes, “So Jesus explained, ‘I tell you the truth, the Son can do nothing by himself. He does only what he sees the Father doing. Whatever the Father does, the Son also does” (John 5:19 NLT)

It was through prayer that Jesus received instructions that formulated his approach to ministry. Two critical turning points in the ministry of Jesus were initiated only after he had duly prayed. The first was just before his ministry launched out. Mark hints that Jesus went to pray when he was led by the Spirit into the wilderness, where he spent forty day and forty nights fasting and obviously praying too (Mark 4:1-2). He found this necessary before beginning ministry because it was in prayer and communion with God that he would receive instructions for ministry.

A second turning point in his ministry was when he chose the twelve disciples. Jesus embarked on a night-long prayer so as to be able to choose the right people by the wisdom of God: “One day soon afterward Jesus went up on a mountain to pray, and he prayed to God all night. At daybreak he called together all of his disciples and chose twelve of them to be apostles...” (Luke 6:12-13).

Also, when Jesus performed the land-mark miracle of feeding the five thousand, he sent the people away and went up on a hill to pray (Matthew 14:21). In keeping with his method, Jesus withdrew in a boat and headed for a lonely place when he heard of the death of John; obviously he went to pray and this was shortly before he fed the five thousand (Matthew 14:13).

Jesus’ approach to ministry is amazing and if I must succeed in ministry, then I have to adopt it and do the same. I need to constantly commune with the Father, and depend on him for instructions and directions as to what to do in ministry and how to do it. Prayer is the only tried and true approach to ministry: prayer for wisdom, understanding and direction, and Jesus recommends it to us (Matthew 26:41, Mark 6:31).

Finally, Jesus’ character and approach to ministry are very important areas from which today’s minister can draw helpful lessons that can help in effective execution of God’s work. Jesus had a disposition to attend to the lowly, befriend them and to promote their cause. These are areas of ministry that God wants us to give adequate attention to. (Isaiah 1:17; Psalm 82:3).
How about prayer? Can we succeed in ministry without it? This was Jesus’ approach, and the first thing he did before initiating any critical move in his ministry. It is Sidlow Baxter’s quote which reads, “Men may spurn our appeals, reject our message, oppose our arguments, and despise our persons, but they are helpless against our prayers.” Obviously, when we pray, things happen in our ministries, and we succeed in doing God.’

BIBLIOGRAPHY
Coleman, Robert E., The Master Plan of Evangelism, 3rd Edition, Michigan: Fleming H. Revell Company, 1993.
Hunt, John P.T., Notes on the Life of Christ, 2007 Revision.
“Jesus as Praying: Taking time alone with God,” http://www.jesuscentral.com/ji/jesus-parables-teachings/jesus-example/jesus-praying.php ,accessed 19 April 2009.
Life Application Study Bible, NLT, 2nd Edition, Illinois: Tyndale House Publishers, Inc., 2007.