Purpose: This session is to teach the disciple a formula for understanding and sharing the Gospel of Christ. One must learn and experience the Gospel before sharing it.

Objectives

1. The disciple will understand the Gospel in an easy outline for learning and sharing.

2. The disciple will practice sharing the Gospel.

3. The disciple will know where to go from the basic sharing of the Gospel to full assurance.

4. The disciple will learn enough Scripture to back up each point of the

Gospel shared.

Scripture Memory

But to all who have received him - those who believe in his name - he has given the right to become God’s children.

John 1:12

Agenda

1. Prayer together and mutual sharing of requests.

2. Discuss the worksheet.

3. Discuss new terms.

4. Discuss the questions at the end of the worksheet.

Introduction

The Gospel is made up of certain truths that must be heard, understood, believed and acted upon in order for someone to come to saving faith. Understanding each aspect of the Gospel is imperative if one is to be a disciple of Jesus Christ. The following are the six main points of the Gospel.

1. The fact of sin. Romans 3:10,23; James 4:17; Galatians 3:10; James 2:10.

2. The penalty of sin. Romans 5:12; Romans 6:23; Ezekiel 18:20.

3. The penalty must be paid. Hebrews 9:27; Hebrews 2:2,3, 9:22; Romans 2:12.

4. The penalty was paid by Christ. Romans 5:8; 1 Peter 2:24; 1 Peter 3:18; Isaiah 53:5-6.

5. Salvation is a free gift. Ephesians 2:8-9; Romans 3:24; Titus 3:5; John 3:16.

6. You must accept. Revelation 3:20; John 1:12; John 6:37; 1 John 5:11- 12.

Men may try other means such as good works, ritualism, church attendance, the "sacraments,” sacrifice, and morality to earn their salvation, but Isaiah 64:6 says all these are worthless—they are "human goodnesses" and are as unclean things.

There are three things necessary for saving faith:

1. Knowledge—awareness of the plan of salvation: the Gospel.

2. Belief—giving mental assent—accepting it as true.

3. Volition—acting upon what you believe.

New words to learn well:

1. Reconciliation

2. Atonement (the Old Testament word for reconciliation)

3. Mental assent

4. Volition

5. Grace

6. Sacrament

7. Death—the basic meaning of the word "death" is separation. There are at least six types of death mentioned in the New Testament.

a. Physical death—the separation of the body from soul and spirit.

b. Spiritual death—the state of man who is unregenerate—apart from God.

c. Eternal death—the eternal separation of a man from God when he experiences physical death while in the state of spiritual death.

d. Temporal death—being out of fellowship with God because of sin. This is the opposite of temporal fellowship, Ephesians 5:14, James 1:15. (Remember death means separation.)

e. Judicial death—Romans 6. This is God's decree that believers are dead to sin.

f. Sin unto physical death, James 5:19-20.

Worksheet

This session will enable you to become somewhat familiar with the plan of salvation, and the Scriptures that support it. Look up the verses and answer the questions as best you can.

The First Point—the Fact of Sin

The first point in understanding the Gospel is that which relates to the condition of man. Men view themselves in varying ways, depending upon one's self-concept and theological background. The word "understand" is a crucial word. Men think they understand themselves and like to think they understand God or whomever their "supreme being" is.

1.What does Romans 3:11 say about man's understanding of a "supreme being?"

2.Concerning man's ability to meet the standards of Jehovah God, we are all _______________ and fail in meeting the standards of___________ Romans 3:23.

3.We think of sin in terms of doing what we shouldn't do. James 4:17 casts more light on the nature of sin and greatly broadens the concept. Here we are told that ____________________________________________ is sin! In this approach to understanding the nature of sin, we can do nothing and yet sin.

4.But what if a person tries to keep the Ten Commandments? What is the problem when we approach God in this way, Galatians 3:10? James 2:10?

Where do these Scripture passages leave men?

The Second Point—the Penalty of Sin

The second and truly significant point is related to the penalty of sin. It is important to understand this, inasmuch as one needs to realize his "lostness" before he can see his true spiritual needs and hopelessness.

1. What was the effect of Adam's sin, Romans 5:12?

2. How do I become a sinner just because Adam sinned, Romans 5:19?

3. Jesus was born as a result of what promise, Gen. 3:15?

4. Why was it necessary that He be born of "the seed of a woman" rather than of the "seed of man"?

The problem relating to the virgin birth of Jesus is involved in this question. The Gospels say that He was conceived by the Holy Spirit rather than through a human father. Mary contributed 23 chromosomes through the egg she held, and the Holy Spirit gave the other 23 in a miraculous way. In this way, she bore One who was the God-man without sin. This was apparently necessary to keep Christ from having a sinful nature. We are not sinners because we sin, but we sin because we are born sinners; we were born with a sinful nature.

5. What is the penalty for sin, Romans 6:23?

What is the meaning conveyed in the concept of "death" as stated in this verse? Look at the verse carefully. When does one experience this penalty according to the teaching of this verse?

6.What does Ezekiel 18:20 teach about the absolute certainty of this penalty?

Where does this leave me, a guilty sinner?

The Third Point—the Penalty Must Be Paid

The third point is also vital in the ongoing development of understanding of the Gospel. The charges of sin are not going to be dropped for anyone. That would be a violation of the holiness of God! God seems to require that all sin everywhere must be paid by someone somewhere. Simply not having knowledge of the Gospel does not excuse men.

1. In terms of the above reality, what does Romans 2:12 teach us?

2. What possibility of escape exists for us, Hebrews 2:2-3?

3. What additional truths are taught in Hebrews 9:22, 27?

4. In a real sense, no sin is ever forgiven, because God requires payment for sin. The sinner is forgiven. The sin is paid for by Christ, the perfect sacrifice.

The Fourth Point—The Penalty Was Paid by Christ

The fourth point is the work that Christ has done to eliminate the problems that man has which are so basic to his life and existence in this world. But before we look at God's solution to this problem, let's look at some of man's feeble efforts to solve his problem.

1. Men have offered to God good works, sacrificial living involving self denial, regular church attendance, moral lives (in societies' thinking), and other good deeds. It is not that these things do not have value in our society. They certainly do. But before a holy and righteous God, they have what kind of value? Isaiah 64:6.

These are simply of no value whatsoever in helping man reach God or please Him. They are as worthless as filthy rags in pleasing Him.

You will remember we stated that no sin is ever forgiven. It is paid for either by the sinner or by Christ. This brings us to God's provision for the problem of man and how He has brought about reconciliation, Eph. 1:7.

2. The greatest problem God ever sought to solve was how He could be __________ and yet be the One who _____________ those who believe in Jesus, Romans 3:26.

3. What was the grandest expression of God's love for us sinners? Romans 5:8.

4.On the cross, Christ bore _________ __________ that we might ________________________________________________, 1 Peter 2:24.

5.The purpose of Calvary is stated as being that, _____ _____ _____ _____ _____, 1 Peter 3:18.

6.We are likened to ______________ , and the Lord has laid on Christ ______ ____________ _____ _____ _____ , Isaiah 53:6.

The Fifth Point—Salvation is a Free Gift

The fifth point of the Gospel is one that is almost universally misunderstood. For good reason, the god of this age (Satan) has put into the minds of people the idea that works are needed to please the Father. The reality of salvation being a free gift is totally foreign to the thinking of humans. It is built into the structure of our unregenerate thinking that something must be done to merit life. After all, as the saying goes, “that's the way we would do it if we were God.”

1. If salvation then is a gift, how can it become ours? _______________________________, Ephesians 2:8-9. Both this verse, and Romans 3:24 tell us that salvation is purely a matter of ! The word "grace" has special meanings for us and will become one of the most important words in the entire structure of salvation. Suffice to say for now, it means "everything for nothing for those who don't deserve anything.” It is God who accomplishes our salvation through the Holy Spirit.

2. Titus 3:5 tells us that ____________________ have nothing to do with our salvation. The Holy Spirit is active in our salvation in what ways?

Write in your own words what this has meant in your own life in a practical sense.

The Sixth Point—You Must Accept

The sixth point of the Gospel is our required action. If understanding has been adequate to this point and the individual is truly moved by the Holy Spirit, there will be relatively good understanding that salvation is a ________  ________, Romans 6:23.

1. The one thing I must do to get a gift is __________ _____ John 1:12. What will happen if I try to add works to it? Romans 11:6

2. What promise is given to all who simply come to Jesus? John 6:37

3. What assures us of eternal life? 1 John 5:10; The testimony that _________ has given.

4. All that one must do to have the Son is __________ __________, John 1:12.

There is never a reason for us to be rejected if one accepts Christ into his life.

Christ will not _____ _______ John 6:37.

Three Things Necessary for Saving Faith

To be sure one’s faith is "saving faith" there are three distinct elements that are necessary and observable.

1. Romans 10:17 says faith comes by_____________. When I hear something, I become a_________ of it. I therefore have k______________ of the plan of salvation. In view of this, the first element of a faith that brings eternal life is _________________.

2. I can obviously be aware of an idea or a body of information and yet have some doubt as to its authenticity. I must _____________ this information if it is going to mean something that will be life-changing for me, 1 Peter 1:8.

3. But simply being aware and giving mental assent are yet insufficient. There must be an action on my part that appropriates the work of Christ. This action is spoken of in John 1:12 as ___________ ______. Much of the world believes that Jesus lived and that He was a good man. Many attest belief in His resurrection and that He is the Son of God and died as a sacrifice for the sins of man. This is not enough! There must be an appropriation of His work for us and this is only accomplished through receiving Him as Personal Savior — inviting Him into my life and confessing Him as Lord, Romans 10:9-10.

Questions for Review and Discussion

1. Can something that is a gift ever be withdrawn if no conditions are attached to receiving it?

2. When do we receive eternal life? 1 John 5:11,12

3. At what point in the suffering of Christ on the cross did He actually bear our sins? Matthew 27:35-46

4. What part does Lordship play in salvation?

5. How can one know his faith is "saving faith?"

6. What is the problem when we mix faith and works? Romans 11:6

7. What was the dilemma God faced in providing salvation for mankind? Romans 3:26

8. What two basic attributes of God were involved in His provision of salvation?

9. Man is portrayed to be dead in trespasses and sins. How can a dead man believe? Eph. 2:4-5

Purpose: The Bridge to Life was a session that addressed the plan of salvation. This session helps the believer know some of the things that happened to him when he received Christ.

Objectives

1. The disciple will understand that his life has become new life.

2. The disciple will learn many things that have happened to him.

3. The disciple will understand some of the unique and important things about his life that are for today and some that are yet future.

4. The disciple will understand that what has happened will be the object of God’s purpose of revelation for eternity.

Scripture Memory

Since the eyes of your heart have been enlightened - so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints, and what is the incomparable greatness of his power toward us who believe, as displayed in the exercise of his immense strength.

Ephesians 1:18-19

Agenda

1. Mutual sharing, accountability and prayer.

2. Discuss the session material.

3. Discuss the questions at the end of the worksheet.

4. Discuss any new terms.

Worksheet

You have trusted Christ and have settled that issue. What does the Scripture say has happened to you? See 2 Corinthians 5:17

What meaning does this have in your life.

How many things are new according to Paul and his statement in verse 17?

1. I have had an encounter with the Holy Spirit of God. The Holy Spirit is God — one of the members of God’s triune being. What part has the Holy Spirit played in my coming to Christ? See John 3:5. The Holy Spirit con_________ me of my s_________, brings me to life, and gives me faith to ______________, John 16:8-9.

2. The Holy Spirit has put me into a very special body, 1 Corinthians 12:12-13. This body is called the _______________ . The church is made up of every true believer regardless of his denominational affiliation. I am a member by virtue of my new birth. This church is the body of Christ.

3. I have quality __________, 1 John 5:11-12. Quality life refers to its superiority both in the nature of this life, and its endurance. It is life that is ___________, John 3:36, and life that is _______________, John 10:10. This life has brought me forgiveness of sin, Ephesians 1:7. I am not only innocent, I also have the covering of Christ righteousness, and I am seen as perfect in God’s sight.

4. I am now a member of the family of God as a ___________ in the family, John 1:12. I am no longer a stranger or ___________, Ephesians 2:19. In this family, I have many privileges that are really innumerable. Some are, however, very evident.

I have the privilege of _______________________, John 16:24. I can approach God at any time and know that He is listening. If I ask according to His will, I will receive what I ask.

He has a wonderful _____________ for my life, Psalm 32:8. It should be my desire to seek that plan, follow it, and do His will for me. His will is always _____________, _______________, and _____________, Romans 12:2. Because of this, and because of His sovereignty, He can make all things work _______ for _____, Romans 8:28. What does this promise mean to you? And remember, when He puts forth His own sheep, ____ ________ ____ ________,John 10:4. This new life has a more than adequate map to guide me. What is this map? _______________________________

2 Timothy 3:16-17. I have, as it were, a tour guide who is always with me and helps me if the map is difficult to follow. Who is this “tour guide?” _____ _______ ____ _________John 16:13.

The Holy Spirit is in me and becomes my ___________, John 14:26. As my Teacher, he helps me understand the written instructions in the map I am given — the Bible.

5. I am no longer a slave to _________, Romans 6:6. With my release from the dominion of sin, I can now choose to not sin in any situation. Before I came to Christ, I could only sin.

Now, knowing Him, I have freedom to yield my will to ____________, and not sin, Romans 6:13-14. This freedom characterizes my whole life as a Christian. Perhaps it is important at this point to say that as long as I am in the flesh, I can sin. But I must also say that if I do, it will be my choice, and I can choose not to sin as well.

6. As I think of what God has done for me, I must also speak of His deliverance from the ________ ___ __________, Hebrews 2:15. This seems to be the universal dread of mankind. This is not true for believers. We will ____________________________, 1 Thessalonians 4: 17-18. We have the assurance that to die is ____________, Philippians 1:21. We also have assurance concerning a future ________________ of our bodies, 1 Thessalonians 4:17. These bodies will be perfect.

7. He has called me to ministry (service). In doing this, at the point of my entry into the body of Christ, He has also given me ____________. These gifts are sovereignly given just as ___ ________ for the very ministries to which He calls me, 1 Corinthians 12:11. These gifts can work in concert with my talents. As I discover and sharpen the use of these gifts, I aid the functioning of Christ’s body, the Church.

8. We become ___________ of _____ and _________ ________ with Christ, Romans 8:16-17. Many of us will be heirs of nothing that is material. We have, however, confidence that we will be heirs of God and ________ ________ with Christ. Our inheritance is linked with Christ’s inheritance. The only reason we would not receive our inheritance is related to Him not receiving His inheritance. We are the heritage of the Great Creator. Both Christ’s and our inheritance are certain.

9. I am introduced to a particular group of people. These are people I love and they are like me. This group calls each other ________________________, 1 John 2:9-10. In reality, one of the ways we know we truly possess eternal life is that we love the brethren. This is an indicator that we have truly entered relationship with God. We find that these people have kindred spirits and we desire to be with them. Meeting, sharing and prayer is called ________________. We have this with one another, 1 John 1:3.

10. I have __________ for the first time, Romans 5:1. This peace is both positional and p______________. Practical peace comes as a result of God’s instructions concerning how I handle stress. What does Philippians 4:6-7 say concerning practical peace? How does Psalm 55:22 reiterate this same truth?

11. Finally, although certainly not the end of things that have happened to me, God gives me the enabling to live the life He has given me. Jesus says in Matthew 11:28-29 that this life is characterized as ______ and _________. Rest certainly eliminates great effort and struggle.

My new life is called rest in Hebrews 4:1. We will learn more about this in a future study on the practice of spirituality. Your new life has given you an abundance of possibilities waiting for you to explore. May these considerations excite you and cause you to be stimulated to grow.

Questions for Review and Discussion

1. What was your chief expectation the day you trusted Christ?

2. What surprises have you encountered since you have become a Christian?

3. Of the things considered in this session, which seems most difficult to believe?

4. With the knowledge of what we have discussed, how will your life be different from this point?

Summary and Key Concepts

Jesus says that coming to Him is like entering a yoke that makes your labors easy. The results of coming to Him include things you will spend all eternity discovering. God’s word says that you are a new creation when you come to Him. You begin to understand this when you see the many things He has accomplished through the decision you have made.

Purpose: It is the purpose of this session to acquaint the disciple with truths relating to standing and state to better grasp the reality of trusting Christ.

Objectives

1. The disciple will learn the doctrine of justification by faith.

2. The disciple will learn the truth of his sanctification.

3. The disciple will learn that one is clothed with garments fit for heaven.

4. The disciple will begin to learn doctrine that relates to his permanent standing before God.

Scripture Memory

For by one offering he has perfected for all time those who are made holy.

Hebrews 10:14

Agenda

1. Prayer and sharing.

2. Discuss questions.

3. Scripture memorization.

4. Discuss new terms.

Positional Truth

Standing and State

It is important for every Christian to understand the difference between standing and state. Standing deals with my position with God by virtue of the new birth which I have experienced, John 1:12. This position is one of perfection, since I am justified. (Be sure you understand the meaning of the word justification which is a central doctrine of salvation.) Because the righteousness of Christ has been imputed or reckoned to me, I am just as perfect as Christ in the Father’s sight. As Christ is, so am I in this world, 1 John 4:17. Finally, this standing is one of permanence, Romans 5:2. I don’t “step in and out of grace.” The permanence of my relationship with Christ is spoken of also in Romans 8: 1,38-39.

State is quite another matter. State deals with my condition in this world. It is involved with what kind of a child I am as a member of God’s family. What is the nature of my walk with the Lord? At best, one can say it is imperfect. It will vary from day to day. I may or may not be efficient in my practice of spirituality — keeping step with the Spirit.

State has to do with practical sanctification. The writer of Proverbs states: “But the path of the righteous is like the light of dawn, that shines brighter and brighter until the full day,” Proverbs 4:18. Hopefully this practical sanctification will bring one’s state or condition to be more consistent with his standing. But the two will never be equal until we experience glorification with the Lord, 1 John 3:2. Then, “we will be like Him, because we will see Him just as He is.”

The following are words that you should learn and understand if you do not know them. They are included in the section Definition of Terms.

1. Standing - position

2. State - condition

3. Justification - a legal declaration that I am innocent and righteous. No direct feelings are experienced when we are justified.

4. Sanctification - positional sanctification is being set apart for God. Practical or progressive sanctification is the process of being made holy.

5. Glorification - a state of perfection involving both standing and state which will become a reality when I am with the Lord.

6. Saint - God calls me a saint when I experience new birth, and through practical sanctification I am learning to live like one.

These are words that occur in theological writings and some of them in Scripture. They are necessary for our understanding of biblical truth that relates to our salvation. You should learn them well.

Worksheet

One of the most basic understandings necessary for effective functioning as a Christian is that which involves the difference between where I am (in Christ) and how I function in the world today. Another way of stating this is how God sees me in the world today as opposed to how I and others see me.

This is a study of positional truth. My position has to do with where I am in the Father’s sight and this is called my standing. __________has to do with how God sees me in this world, and this is central in what we call ____________ truth. What I experience on a day-by-day basis is different, however. This is called my state. _________ relates to my every day experience in the world. It relates to how I see and experience myself in this world. My ____________is how God sees me; my ___________ is how I and the world see me.

Standing and state are usually quite different, at least at the beginning of one’s spiritual journey. The purpose of this session is to help each Christian recognize the difference. This recognition can make the difference between peace in a person’s life, or having great personal anxiety. Understanding these differences can literally set me free.

Let’s first look carefully at the position I have as a Christian. Central to an understanding of this (where I am) is the doctrine of justification. Justification is a key doctrine in understanding my ____________ as apposed to my ______________. The only thing I can do to give me adequate positional relationship with Christ is to ____________, Romans 4:5. When I come to Christ by faith, I become a _________ of God, John 1:12. I can look into His face and call Him________________, Romans 8:15.

In this position as a ___________ of God, I now have many things. Perhaps the most important possession I have is the _____________, 1 John 5:12. We have already seen in a previous study that to have Him is to have __________ ___________, 1 John 5:11. But this is not all I have, however wonderful that might be. There is much more. Not only do I have position in the family of God, I also have a position that is perfect because I have been given the __________________of God, Romans 3:22

His righteousness and life give me a _______________ standing or position, Hebrews 10:14. Because I stand in the righteousness of Christ, I am just as righteous in the Father’s sight as is _____________. For this reason, I can have ______________ in the day of judgment, 1 John 4:17. One whose standing is ______________ need never, never fear_______________, John 3:18.

A final and wonderful truth about my standing or position is that it has been settled forever. Look again at Hebrews 10:14. He has __________ ____ _____ _______ those who are sanctified (being made holy). For how long will this transaction last? For how long am I a son of God in His family? Write in your own words what the words “forever” and “eternal” mean to you.

It is a wonderful thing to understand truth related to my position. I am a child of God with perfect standing and righteousness. I am secure because this is going to continue forever. No charge can ever be laid out against me by an adversary, Romans 8:33. But I am aware that my life in practical ways does not seem to correspond with my position in Christ. I am justified — declared both innocent and righteous. Yet I sin on a daily basis. How am I to understand this seeming discrepancy with what the Scriptures teach about my position. Consider again Hebrews 10:14. “Sanctified” is in the present tense in the original and can just as well be translated b_______ s____________. This is a process that will continue for the rest of my earthly life. It is described in the Old Testament in Proverbs 4:18. Write what this verse says about the process going on in your life, in your own words.

These words are a biblical description of my ______________ rather than my standing or position. It is a description of my day-by-day experience in the world as I do battle with my spiritual enemies. What does 1 John 1:8 say that makes us liars?

Ecclesiastes 7:20 says there is not a righteous man on earth who __________ _________. So we seem to be stuck with being _______________. This means that my condition, in contrast with my perfect standing, might well be seen as im____________. This condition of imperfection has its “ups and downs” on a daily basis. Some days are better than others, but every day is characterized by _________________. In contrast with my perfect standing, my state or condition is highly __________________. It changes from day to day. Remember, the process of helping my state approach my standing is called sanctification, whereby we are being _______________, Hebrews 10:14. This is practical ________________, as opposed to___________ sanctification which makes me a saint. Practical sanctification is a process which begins when ___________________, and continues until I go to be with the Lord,

1 John 3:2. The rest of this discipling ministry has to do with how I can help my state be more consistent with my standing. This should be our earnest desire and basic effort in the world since we are representatives of the King of Kings and have made Him our Lord, Romans 10:9-10.

Questions for Review and Discussion

1. To which does justification relate - standing, state or both?

2. To which does sanctification relate - standing, state or both?

3. To which does glorification relate - standing, state or both?

4. To which does being a saint relate - standing, state or both?

5. How does my condition affect my position?

6. What kinds of things might happen to me if I pay no attention to my state and continue on in a life that never experiences progress in practical sanctification?

7. God declares when He justifies me that I am righteous. How can this be? What does He do?

8. Which is more basic—justification or sanctification? Why?

9. What is the relationship between justification and any future judgment for the believer in Jesus? Romans 8:1,2; John 5:24

10. In your own words, contrast justification and sanctification.

11. React to this statement in relation to the doctrines of justification and sanctification: “That person is really a saintly person; her life is one of Godly concern and faithfulness.”

Positional Truth
The Christian’s Foundation to Stability in the Christian Life

The casual observer of Christians and the Christian life is quickly aware of the halting and stumbling of most of us in our Christian walk. It seems we will begin our walk with vigor, only to falter soon and slip into lives that characterize mediocrity. We find ourselves doing battle with our three arch enemies: the world, the flesh and the devil. Many become discouraged and fall away.

This brief article is a statement of truth that is basic to the effective functioning of a Christian in this world. It is an effort to develop some basic teaching in a way that makes sense and help it become a part of the stabilizing force that will make one’s walk with Christ more successful. These are the doctrines of justification and sanctification. They are readily recognized as theological axioms, but inadequately understood as far as their place in our lives is concerned.

These truths are not new truths. Indeed, they are as old as salvation itself. Nor are they unnecessary truths. They are practical and important in our experience of Jesus Christ today. They are neither peripheral nor secondary truths. They are as central and important as the doctrine of reconciliation through the blood of Christ. But they are much neglected truths. We need to understand them for our walk with God through a world in which we struggle to be free from the carnage of sin.

What Is Positional Truth?

We have already stated that positional truth is a consideration of the doctrines of justification and sanctification and their impact upon those of us who are followers of the Lord Jesus Christ. Let me attempt to make this understandable and practical.

Positional truth has to do with the difference between what I have in Christ as a child of God, as opposed to my actual condition in the world. Another way to express this is to say it defines the difference between how God sees me in this world as one of His own, as opposed to how I and those around me see me, and what I experience in the world. For the purpose of this study, these are called my standing and my state. Our first comparison and the primary distinctions of this discussion relate to these two terms. Let’s remember that justification has to do with my position or standing, whereas sanctification has to do with my state or condition.

We first consider the doctrine of justification. This is a cardinal doctrine in the broad scope of salvation and regeneration. Paul says in Romans 5:1, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ,” and in, Romans 3:24, “being justified as a gift of His grace through the redemption which is in Christ Jesus.” Other verses tell us we are not justified by the law or the works of the law, (Rom. 11:6), and of course this doctrine became a focal doctrine in the movement we call the Reformation that initiated Protestantism.

What is the meaning of this doctrine? Why is understanding justification so very central to the body of teaching regarding my position in Christ? Do I experience justification when it happens? These are some of the questions I will attempt to answer in this discourse.

First, it is important to understand the nature of justification. This doctrine is not something we experience. It’s a legal term describing what God does. The results of this declaration may have everything to do with how I live. The Father declares that something is true. When this term was first used in Scripture, it was spoken in relation to Abraham because he believed the promise God gave him concerning his son Isaac, (Genesis 15:6).

Some have attempted to make the understanding of the word simple by saying the meaning may be remembered easily if you say “just-as-if-I’d-never-sinned.” When we are justified, it is just as if I’d never sinned! Now that would be wonderful indeed. We are all sinners and long for the ability to reverse many of the deeds of our lives. Words have gone from our lips that we can never retract. Works relating to the darkness of this world have been acted out and tears cannot remove them. We are all in the same place as far as our guilt is concerned. Time can never be reversed. But our Father’s remedy for this is in the doctrine of justification. Our God declares that I am innocent when I receive His Son. For me now, it is just as if I’d never sinned! This is part of the glory of His true forgiveness. When God forgives, He does not tuck the record away to be brought out at some distant date to incriminate me again. When He forgives, He chooses to not remember! He casts my sin behind His back...He remembers them no more. I truly am “just as if I’d never sinned.” How wonderful that One who knows everything can also choose to not remember! Psalm 130:3 says, “If you Lord, should mark iniquities (kept a record of sin), O Lord, who could stand?” This certainly implies innocence before Him. But this is not the only truth in the doctrine of justification.

There is another declaration that comes from the Father when He justifies me. Not only am I forgiven--declared innocent, but I am also declared righteous by the Father. This He does as a result of Christ’s resurrection. See Romans 4:25. Because of His resurrection, He can clothe me with garments that are suitable for heaven. I have the righteousness of God, Romans 3:22. The Father literally covers me with His righteousness and gives me perfect standing in His presence. Because of this, I need never fear future judgment. 1 John 4:17b declares, “...we may have confidence in the day of judgment; because as He is, so also are we in this world.” And He is altogether righteous!

This truth is vividly illustrated in the Chinese word for righteousness. Many years ago, I was teaching my class in the Vineyard at the First Presbyterian Church in Honolulu on Sunday and was trying to share the meaning of “righteousness.” Somewhere I had heard that the Chinese word for righteousness was two words—lamb over man. I mentioned this that day. It happened that the Professor of Chinese Linguistics at the University of Hawaii was present in that class, and he corrected me. The correct rendering is wounded lamb over me. How personal and how strange and interesting that in a language of a people in darkness—even today, there is a structure that conveys the truth we desire to illustrate in this writing. It is “wounded lamb over me.” It could never be anything else.

The offering of the Savior for sinful man has made it possible for the Father to declare us righteous in His sight, and this is because He sees us through the righteousness of His own beloved Son. His canopy over us is love demonstrated through the offering of His Son and the covering His blood affords. And as the Father sees me now, He sees me through the righteousness of Christ that is my covering. So the Scripture declares, “Because by one sacrifice He has made perfect forever those who are being made holy,” Hebrews 10:14(NIV).

Now let’s look back and review. I have come to Jesus by faith (John 1:12). Because of this, I am made a member of His family. In this position, I am justified. As one who is justified, I am declared innocent and righteous. I am no longer guilty before the Father and He has covered me with the righteousness of His Son. I now have clothing fit for heaven. I probably don’t feel it, but it’s true. I don’t need to feel it for it to be true. I simply need to believe it. And the glory of this is the sufficiency of His work and offering. It is forever! See Hebrews 10:14, once again. His one offering need never be repeated! My salvation is assured. Throughout the Greek text, the word apax is used. This word means “once for all,” and that’s the emphasis of the Hebrews passage. God has perfected forever those who believe. We have perfect standing before Him because we are justified. So justification is a legal declaration by God that I am no longer guilty. I am innocent. It is also a declaration that I am just as righteous as His Son because I am covered with Christ’s righteousness.

To summarize, then, my standing relates to my position as a child of God. That position is perfect. It is also permanent. This summarizes the meaning of the doctrine of justification. It needs to be learned well. It is the most practical basic understanding of a new child of God. It is absolutely necessary to understand for effective living as a Christian.

The Growing Side of Positional Truth

There is a practical side to positional truth. This involves the doctrine of sanctification. This is how the world and I see me on a day-by-day basis. This is the growing part of my life in Christ. The original text says those who are perfected forever are “being sanctified” (being made holy). Although sanctification has a positional aspect—we are set apart for Christ—it has practical aspects as well. I am in the process of being sanctified. Sanctification begins the moment I place my faith and trust in the Lord Jesus and it continues on until the day I am with the Lord.

Paul speaks of sanctification in terms of our ultimate glorification, Romans 8:29, and as the process involved in reaching glorification when Christ comes for us. Once again the process of practical sanctification is found in Proverbs 4:18, “The path of the righteous is like the light of dawn, that shines brighter and brighter until the full day.”

Think of the typical experience of coming into relationship with God. The description of the “path of the righteous” in the above verse is something like this description. In the beginning, there is joy—joy that is hard to contain—that is different than anything I have ever experienced. The burden of sin is gone. There is understanding that I now have eternal life. It seems that all things are indeed new (2 Corinthians 5:17). Then there is something of a slump and things are now almost as before, though I struggle to keep my joy if I can. And then from nowhere I am hit with the most horrendous trial I’ve ever known. Something that is worse than anything ever experienced as an unbeliever. Needless to say, I don’t understand it. I am now a Christian. Why should I have things like this coming into my life? I am not well enough acquainted as a babe in Christ to understand that it is through the process of trial that I am brought to perfection—that the Father sanctifies me! James is a very practical epistle involving the Christian life and difficulties encountered as a Christian. Trials are the first problem considered in his writings (James 1:2).

What do I learn from this? Could it be that this is one of the ways “God causes all things to work together for good,” Romans 8:28,29? Could it just be that this is the way God is now beginning my process of living a life that will burn brighter and brighter to the bursting of full day? Might this experience produce the peaceful fruit of righteousness for those who have been trained by it, Hebrews 12:11? So I learn—pick myself up—and go on. I discover that although I have been made a new creature in Christ Jesus, this has not exempted me from the trials of daily life. I turn to the Word of God for further understanding and I find myself increasing in knowledge. The Word is sweet to my taste and there is a preciousness about it I have now discovered. It has become “the joy and rejoicing of my life.” I begin to learn how to “walk in the Spirit,” to allow this Heavenly Guest Who lives within me to manage my life. I have not relished the ideas of being controlled by anyone to this point in my life, but now it seems reasonable in the light of confessing Him as Lord, to let Him be my Lord and God. This is new and strange to me, and I must learn how to do this. I learn to acknowledge my sin and confess when I fail Him (1 John 1:9). I am involved in a process when I enter the state of “being” sanctified. This is far different from my standing which is perfect and settled once and for all—it is very unsettled and imperfect.

Therefore, standing and state might take the following form. My standing with the Father is absolute—perfect. My state, my sanctification, is a matter of growth or degrees. It is highly relative. What I am actually involved with is working to bring my state nearer the level of my standing. In the course of these workings, which will take a lifetime, I will have many ups and downs. I will slip and fall, but the Lord upholds me with His hand. I will learn to walk in the Spirit only to make choices that again involve carnality. Hopefully I will learn lessons from each failure that will enable me to follow the Savior more closely. As I make the Scriptures a part of my life, I will be cleansed, John 15:3, Psalm 119:9,11. But at best, my state is characterized by many failures, yet hopefully a gradual movement toward a perfection that will be mine when I am with the Lord. At that point, the process of sanctification and glorification is complete.

Justification is a declaration by the Father that I have perfect standing with Him because He has forgiven me and declared me righteous. He can do this and be just because of the death of Christ for me, and His resurrection, (Romans 4:25). What He has done with regard to this has given me perfect standing forever. I need never fear judgment or any condemnation in the future, Romans 8:1.

My life in a practical sense is different. I have experienced new birth. I am in the process of being sanctified and this is a daily matter of my walk with Him. Central aspects of this include my growth toward spiritual maturity and my ability to learn to “walk in the Spirit.” Because I am a sinner and actually imperfect in my walk, this is an up and down process. Some days my walk is more effective than other days. Until I am with the Lord, my walk will need work in order that it be more consistent with the perfect standing I have in the Father’s eyes.

Finally, there is no truth in theological thought more practical than the truth found in the simple terms “standing” and “state.” Assurance and peace are found in the teaching of this brief writing. And if both of these are necessary in a fruitful walk and a life of victory, there is no way they will sooner be a part of one’s experience than to grasp an intellectual and spiritual understanding of these principles. In the doctrine surrounding standing and state are the mighty and meaty implications of justification and sanctification. Do not let these teaching slip from your grasp. They are basic investments for eternity! Your life will find a stability in the understanding of them.

Key Thoughts and Concepts

The understanding of positional truth is absolutely necessary in building a sound theological base for a person. Therefore it is necessary to understand basic concepts and doctrines that are involved in the teaching.

Positional truth begins with the doctrine of justification. Remember that justification is a legal declaration that one is innocent (including the forgiveness of sin and restoration to Adam’s innocence) and righteous (I am just as righteous as is Jesus, because I am covered with His righteousness, Romans 3:22). It is important to understand and remember these two aspects of justification. It is also important to emphasize that justification is not something felt by us. It is a declaration that relates to my new position in the Lord Jesus and the family of God. Therefore the writer of the book of Hebrews states that I am “perfected forever.”

Justification gives me perfect standing with the Father. Nothing could ever be added that would make it more perfect. It is as perfect as it will ever be for all eternity. I am “in Christ,” a “son of God” in His family, “accepted in the beloved.” Each of these statements relate to my position. My position also relates to my being a “saint.” With positional relationship, I can understand that I am now a saint.

Positional truth must also include the doctrine of sanctification. Sanctification – the reality that I am a saint – is also related to my position. A saint, according to Scripture is anyone who has made a covenant with God by blood, Ephesians 2 13, 19. There are positional aspects to sanctification, which have a basic meaning of being set apart for God. Sanctification also relates to my state or condition. In this respect, it is the progressive aspect of positional truth, and is never perfect. The latter part of Hebrews 10:14 says I am “being sanctified.” This is relatively accomplished during my lifetime, and it has to do with my ability to learn to walk efficiently in the Christian life. It will never be fully accomplished until I am with the Lord.

The basic truth that needs emphasizing is that my state does not affect my standing or position. I am perfected forever! This does not mean that I will have no concern of sin in my life. Rather, because I am a child of God forever, I will have every concern that my life might be pleasing to Him.

Glorification has to do with the ultimate movement of my state in becoming equal with my standing or position. When I am with the Lord, the process of sanctification will be complete—position and condition will be equal. I will be glorified and that will be my eternal state.

Life Application

You may be a mature believer or perhaps you are a new Christian. Wherever you are in your growth, make a list of all the things you can think of that are yours because you have been born from above.

It is important to remember that there is never a time on earth when I can become sinless. It is not a matter of reaching a place where I cannot sin. But Christ has set me free and now I am able to NOT sin. I can choose to not sin in any situation, Galatians 5:16 and 1 Corinthians 6:18-20. I sin when I choose to not follow the leadership of the Holy Spirit and the Word of God.

Purpose: It is the purpose of this reading to provide understanding for the disciple in order that he might know what spiritual maturity is.

Objectives

1. The disciple will know that maturing spiritually is a process.

2. The disciple will understand that we all develop uniquely.

3. The disciple will understand the difference between maturity and spirituality.

4. The disciple will understand aspects of spiritual maturity that he can work toward.

5. The disciple will see that spiritual maturity is always relative.

6. The disciple will understand the purpose and importance of stress in his life.

Scripture Memory

So that you may live worthily of the Lord and please him in all respects - bearing fruit in every good deed, growing in the knowledge of God.

Colossians 1:10

Agenda

1. Prayer and mutual accountability.

2. Discuss spiritual maturity.

3. Discuss of new terms.

4. Share Scripture memory.

5. Discuss applicability of the session in your own life.

What It Means To Grow as a Christian
by Emery Nester, Ed.D., D.Min.

"But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both nowand to the day of eternity. Amen." 2 Peter 3:18

Spiritual Maturity

Growing is a natural part of life for every living thing. We watch plants grow from tiny seeds into grandiose displays of color. Little animals greet life with enthusiasm and develop into robust pets. And as parents and grandparents, we are fascinated as we observe our children and their offspring move from childhood, through adolescence and become adults.

Sometimes the process is thwarted; it is not allowed to progress in its normal course. Such was the case of a young cousin years ago. My aunt and uncle had wanted a daughter for many years. Not that their two boys were unloved and lacked appreciation, but they had hoped that their third child would be a girl. Their dreams seemed fulfilled with the birth of little Lynn. She was a lovely yellow-haired little girl with so much promise for happiness for her family.

But spinal meningitis ravaged this little girl during the first year of her life. Her growth, both mentally and physically, was stunted. She would never learn what healthy children learn and experience during her early growth processes—to walk, to talk and to play. The disease abruptly eliminated these.

One's growth is not confined to physical processes. Growth also takes place emotionally and spiritually. We are urged to grow into mature persons who bear Christ's likeness. This, too, should be a natural process, but often the process fails. It does not seem to "just happen.” We do not become mature simply because years pass by. Job says in Job 32:9 (NIV), "It is not only the old who are wise, not only the aged who understand what is right."

This statement implies that there is more to growing than passively experiencing years that go by. That there is something we must do in order to make the process of development toward maturity a reality for us. Other Scriptures affirm our need to grow. 1 Peter 2:2 says, "Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation."

The writer of the epistle to Hebrews remembered the readers of his letter and their immaturity and said:

On this topic we have much to say and it is difficult to explain, since you have become sluggish in hearing. For though you should in fact be teachers by this time, you need someone to teach you the beginning elements of God’s utterances. You have gone back to needing milk, not solid food. For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant. But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil. (Hebrews 5:11-14)

So important is this matter that Paul speaks of it as one of the primary goals of Christian ministry in Ephesians 4:13, "until we attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ."

The mature man in this text refers to the fully developed man — one who has grown emotionally and spiritually. Surely these texts present to us the importance of growing in the life I now have in Christ. This is the theme of this first section.

Some general considerations of maturity are necessary for our understanding of this crucial subject. They are essential if we are to clearly differentiate between maturity and spirituality.

Maturity Is Relative

The first important consideration is that maturity is always understood in terms of degrees. It is a human condition or quality that is reasonably measured from one point on a scale from infancy, or immaturity, to adulthood, or maturity. None of us is ever totally mature in this life. It is even possible in relation to processes that make us mature, to lose some of our maturity and become less mature. Therefore, we are each one more or less mature. Nor will any of us ever become totally mature—as mature as we might ever be--in this life. Maturity will become complete at glorification, just as our standing was completed at justification.

Maturity as Process

Process coupled with maturity suggests that it takes time to grow. We do not see growth from day to day as a rule. Audrey (not her real name) is a woman I knew years ago. She was in her early forties, a high school graduate, whose husband divorced her. She made some important decisions about her life while in counseling. These included going back to school and getting a degree. Finding herself able to do academic work quite successfully, she continued in graduate school and eventually obtained a master's degree and became a marriage and family counselor. She continued her counseling during most of that time, working to understand her inner dynamics and the will of God for her life. It would be difficult to see Audrey grow from day to day, or even week by week. Her maturing had to be measured in "chunks of time.” But over the longer term, she had become a different person. Her life, seven years later, was nothing like it had been in the beginning of our acquaintance. Her growth was process-oriented, not specific.

Yet time alone is not enough for growth to take place. It is possible for me to live many years, and yet be as defensive, rigid, and unaware as in my earlier years. Part of the process of maturing involves improving ways of interacting with stress. I make my functioning in the world more efficient by applying my increased knowledge to the situations faced in my life. The more I am aware of reality, the more able I am to handle problems successfully.

Maturity and Uniqueness

Maturity develops in ways that are just a little different in each of us. We are unique! Each is intelligent in ways that are unlike the intelligence of another. Some are mechanical. Others are artistically gifted. Some are mathematical, while others are blessed with verbal skills. Each of these differences impacts our maturity and causes our development to proceed in unique ways.

Personality is another factor of significance. Differences in personalities probably cause us to move into different types of experiences. If I am a person-oriented individual, I will undoubtedly be more involved with people. My experiences, then, will move me toward greater maturation in areas that relate to interpersonal relationships, as opposed to those with scientific orientations who spend much time alone or working with things. In these situations, one may be more highly developed in skills that involve working alone. Loneliness may not be a problem for such a person, as it might be for one who is person-oriented.

Another factor of personality that possibly directs trends of growth is self-concept. I tend to interpret my environment through the "grid" of how I see myself. As my self-concept is unique, my interpretations become unique. One whose self-concept is negative will make interpretations that are less likely to be associated with growth. On the other hand, if I am somewhat positive about how I see myself, these concepts of self will aid in my growth process. I remember Ted (not his real name) who had many problems in interpersonal relationships. He simply could not make a friendship last. He saw himself as basically unliked by others and generally inadequate. Although he would try in some circumstances to extend himself and be friendly, it was easy for him to misjudge statements made by his would-be friends. He tended to be somewhat paranoid and would often set up self-fulfilling prophecies that would insure his failure. As hard as he would try, he just couldn't have a good experience. He would fail every time. And so his maturity was hindered—his growth blocked.

Each person's environment is also somewhat different from another's, and this can affect how maturity takes place. We live in different places geographically. One is the first-born in any family. If there is more than one child, one is in last place, or somewhere in the middle. Again, the unique differences of a couple without children, as compared with one with children, will cause differences in experiences that in turn affect the nature of one's growth. Even the Father's unique way of dealing with me and my personal needs will affect my growth, my maturation.

Spiritual Maturity

A final word about maturity needs to include a brief word about the uniqueness of spiritual maturity. For those who know Jesus Christ, maturity is always more complex or multidimensional when compared with that of an ordinary person in the world. Surely, unbelievers can mature as persons. Many reach a higher level of maturity than some Christians reach, it is sad to report. A professor in my graduate school was not a Christian, but he had grown throughout his lifetime into a well-rounded, mature person who had many virtues and human goodnesses. He could deal effectively with problems he encountered day by day, and he was highly skilled in interpersonal relationships. His effective behavior enabled him through the years to develop admirably as a human. Yet for all of his development, he knew nothing of spiritual maturity.

In the case of a Christian, not only are emotional and intellectual qualities involved in maturity, but spiritual qualities as well. These unique aspects include knowledge of Scripture, dealing with the unseen world, the present world system, the development of hope, and efficient ways of handling stress. Each of these is crucial in the Christian's quest for maturity.

The Spiritually Mature Person

A description of a person who is spiritually mature must include characteristics that are those of any emotionally mature person, as well as descriptions that are specifically those pertaining to Christians. In this section, therefore, both classes of conditions will be merged as a composite in describing or depicting one who is spiritually mature. The first description is that of...

One Who Is Well Aware

As one grows older, experiences accumulate, and we might reasonably think that anyone who has lived longer will be more mature in knowledge. The passing of many years is usually in the favor of maturing as far as information is concerned. We travel, read, listen to lectures, experience varied things in our lives. And as these experiences take place, barring injury or some other unusual circumstance, we increase in awareness. For this reason, Jung, a disciple of Freud, felt that none could begin to mature until he had reached at least fifty years of age. It takes this long to accumulate adequate information to apply to the rest of life so one can be relatively mature. Life prior to fifty is simply filled with too many extraneous things that hinder real growth, such as rearing children, earning a living, and keeping one's self together in early adulthood and into the middle years.

There are, of course, many other experiences that younger people experience that are crucial for maturing. Rearing children, earning a living, and other everyday experiences are maturing in themselves. Yet it is true that with respect to increased awareness of the world in which we live, years must pass in order for me to accumulate and analyze information that enables me to live more efficiently. And, of course, for you and me who are Christians, awareness of my world includes in a very central way, the Word of God—the Scriptures. Without Scripture, there can never be spiritual maturity. Indeed, the Word makes the difference between mediocrity and productivity.

A spiritually mature person finds leadership for his life, not only in his awareness of the world about him, but also and centrally, in the Bible. This is my primary guide for daily living. Without an awareness of the Word of God, all of my use of information in the world will only lead me to living a life that is earthbound and wise according to men, but not God. As years pass, with diligent and systematic efforts we build "line upon line, line upon line, here a little, there a little” (Isaiah 28:10), until our awareness has increased significantly and we have a basis for efficient living. This foundation becomes the matrix out of which springs...

A Well-Defined Philosophy of Life

This variable is a requirement in the lives of both Christians and non-Christians alike, when maturity is considered. But this basic characteristic of structure for living will vary rather profoundly when Christians and non-Christians are compared. A life with no anchoring “philosophy of life” is like a ship without a compass or chart. I set sail with no direction and basically drift with whatever wind may blow me about, and often end upon the rocks of ruin. I suppose this would not be so crucial if life were no more than a grasshopper dance off to oblivion. But it is not that simple. Existence is characterized by turmoil and pain—by games people play with us, by dishonesty and the dehumanizing of each other, as well as by tragedy over which none of us has much control.

An adequate philosophy of life helps me know where I am going, and how I am going to get there. It gives me direction along the way, and enables me to make my life more than random effort.

The mature person, therefore, has thought much about the issues of life and what governs his behavior. Having organized his life's direction well, much of the usual ambiguity he struggles with is gone. He knows where he is going.

With a clearer understanding of these principles, the maturing person is better able to deal with the struggles and stressful problems of life. These are, of course, the "warp and woof" of our lives and the maturing process. There is no way of escape from them. We can only learn to handle them more effectively if our lives are to become more efficient. With a mature, adequate, biblically-based philosophy of life, I am able to understand the "whys" and "hows" of pressured situations. With these mysteries no longer present, I deal with my pressures and go on. And as this process takes place, if I am maturing, it is important to have, a...

Relatively Positive Self-Concept

Self-concept is another variable related to maturity. One who is spiritually mature is characterized by a relatively positive and healthy self-concept. He feels good about himself. He doesn't feel "normal,” "average,” or "necessarily” superior. But he feels adequate. Adequate refers to an awareness of what one is as being "enough.” This may appear strange at first, yet when union with Christ is understood, and when I experience His adequacy in connection with my own functioning, I begin to see myself as enough. For some reasons difficult for me to understand, self-concept is often neglected in approaches to spiritual maturity. Yet it is most important to consider in relation to the spiritually mature person.

Perhaps one of the most hackneyed statements from pulpits today is the statement that "once I become a Christian and understand who I am, I will never have an inadequate or negative self-concept again." Such statements are inaccurate, and misleading. The church is filled with believers who are negative in ways they feel about themselves, and often in ways that lead them to be very confused and disillusioned. They should feel good about themselves, but they don't. They read about adequacy, "positive self-images,” but they do not have them. Often poor self-images are equated with humility, but this, too, is wrong. Humility is seeing oneself as he truly is. It is an accurate understanding one's abilities as well as liabilities. Humility is to see myself realistically. And humility involves my self-concept and how I feel about myself.

Understanding what constitutes self-concept is vitally important. Many descriptions of this variable are at best hazy or ambiguous. Self-concept or self-image are terms common to most all Americans today. Educators, psychologists, ministers, and teachers everywhere talk of it and suggest strongly its importance. But few understand what goes into its makeup.

Let me try to enlarge upon this for you. Self-concept is made up of hundreds, perhaps even thousands of concepts of self. These are individual, discreet concepts of self. I see myself in hundreds of ways. These concepts vary in clarity with each other. Some are clear and others not so clear. Some are more central than others. Some are important and others not so important. There are concepts of self vitally related to who I am and what I am about. Other aspects of "me” are not so important. But each way I see myself is part of the perceptual organization of my self-concept. Each is relatively positive or negative.

I illustrate this in the following way. What I am about to say are individual, discreet ways in which I see myself. I am a male and a senior citizen. These two aspects of myself are fairly central. I feel good about being a male, but perhaps not so good about being a senior citizen (although I qualify for those outstanding senior citizen menus in certain restaurants). I am average in height. That's not too central. How tall I am is really not all that important. I am a Christian! Ah, this is the most central and pivotal aspect of my life. The reality that transformed me from a hopeless wretch into a prince, a child of God, is of supreme importance to me. Another concept of self—I am a good Christian, is not quite so clear. I am not sure I really understand all that a good Christian is. And if I did, I am terribly frightened that I would fail the criteria involved. I like and own a good bicycle—a Paramount with "campy" parts. I also have a thing with German automobiles. I love little Schnauzers and most other dogs. I have an adequate income. I am a teacher and psychotherapist. I desire to be a servant...more than anything else to be as Barnabas, a "son of consolation,” a helper in the lives of others. I am a father. Big deal! Just about any male can become a father. A good father? Well now, that is not quite so clear. There are yet echoes of my failures as a father. So one can readily see that each of these concepts of self varies in centrality or importance, and each differs in clarity. The total organization of these becomes my self-concept which is more or less positive—or negative.

Self-concept has a significant effect upon my relationship with the world in which I live. I tend to behave in ways consistent with how I see myself. If my perceptions are somewhat negative, then I will tend to act in ways that confirm those negative feelings. Conversely, if how I feel about myself is somewhat positive, I will tend to act in ways that will confirm and be consistent with these feelings. A relatively positive self-concept, which is related to maturity, will enable me to be more efficient in my behavior and act more maturely.

Other aspects of self-concept include its stability once it is organized, and its fluidity or ability to be changed, although it is characterized by stability. These characteristics are actually opposites, although each is true of self-concept. Stability means the self-concept tends to maintain its present structure and preserve what characteristics of self are presently true. This is the case whether the characteristics are positive or negative. Hence there is a stability about self-concept. One theorist (Combs) has gone so far as to say that the one supreme need of human personality is to "preserve and enhance the self-concept that is.”

It is equally true that no concept of self is so set in concrete that change cannot take place. It is probably true that to simply concentrate on what I am like—to attempt to study my own self-concept—will cause its fluidity to become apparent. There will be movement. The interaction I have with my environment on a continual basis, will cause change to take place as well.

Self-concept develops as a result of my interaction with my environment. I see myself in a particular way because I have had experiences in my world that have caused me to feel "able" or "unable.” For instance, I am a singer. That is another concept of self for me, incidentally. I like to sing. Earlier in my life I sang in a male quartet, in duets and on occasion, solos. I got moderately good feedback. I felt that I sang relatively well. I felt somewhat positive about the concept of self "I am a singer.” That has changed in more recent years. When I sing, no one asks me to sing again. When I sing in a church congregation, I am not always in tune with what's happening. Let's face it, I am not the singer I used to be. I now feel somewhat negatively about the whole idea of my being a singer. I still love music, but I would really rather hear it than make it.

The principle of the importance of interaction with the environment is true in every way I see myself. I do not develop certain ways of perceiving myself, as a general rule, by simply thinking about those things that pertain to me. Thinking may give me enough encouragement to attempt something new, but it will never change my self-concept. Therefore, "self talk" really makes little difference in any change. I can assure myself forever that I am able to become a writer, but I will never see myself as a writer until I am successful in publishing. This is why simply understanding my position in Christ does little, in itself, to change my views of myself. I may as a result of understanding that position reach out to the world in new ways and experience something new and different, but it is the experience and not the understanding that truly makes the difference. To experience love, being valued and accepted will generally enable me to consider myself lovable, valuable and acceptable. Nothing else will do that for me. Therefore, in summary, we might say that the quality of my self-concept will heavily rest upon the nature of my experience with my particular world—my phenomenal environment. And self-concept usually deals with concepts involving "being able and being worthwhile.”

A final consideration of self-concept in this section involves the effect of my self-concept upon my behavior in everyday life. This turns out to be pretty much the same, whether one is a Christian or not. The effect is simply that I tend to behave in ways consistent with how I see myself. If I believe I am a failure, I will tend to be a failure. This will happen because I not only distort the reality of my ability, but I create self-fulfilling prophecies and end up making them true. If I feel I am a poor witness for the Savior, I will either not witness at all, or witness poorly, never expecting to introduce anyone to the Savior. If I feel I am a poor husband, unworthy of my spouse, I will act like an unworthy spouse, behaving poorly. I remember Giavini—how he hated his big nose and felt he had "lucked out" in winning the love of his pretty wife. Instead of thanking the Lord he was truly loved by such a person, and understanding that noses do not constitute bases for happiness in marriage, he would on occasion become terribly threatened by her friendships with her fellow workers. He would frequently pull great clumps of hair from her head because of his jealousy.

It is therefore quite easy to understand how the nature of one's self-concept can accelerate or decelerate growth or movement toward maturity. I have a friend who has experienced love and acceptance most of his life. He could probably be best described as being a little above average because of the success of his life. Surely he is not overly capable, but you couldn't impress him with that fact. He puts himself into the middle of situations where even angels would tremble to be and somehow comes out "smelling like a rose.” Because of the goodness of most of his experiences, and his willingness to involve himself in almost every kind of task, he has become a very mature, capable person. He is an effective servant of God. Most people who know him would agree that his strongly positive self-concept has enabled him to grow at an accelerated rate as compared with the person who feels bad about himself. Self-concept is a significant factor in growing more mature.

Spiritual Maturity and Relative Openness

One of the more difficult things to be dealt with in the maturing process is the lack of relative openness among Christians. As a child, I was aware that my father had most of the information available in the world. He never faulted in his understanding—was always correct in his assessments. I remember feeling that he was the most knowledgeable, intelligent man in the world. But the more I matured, the more I realized the dogmatism that characterized my father's insistence that he had all the answers. I have also found that dogmatic thinking is characteristic of the world in which I have been reared. Dogmatic thinking is just one area in our lives that relates to relative openness.

Closely associated with dogmatic thinking is our own defensiveness—our ability or inability to see ourselves realistically and accept responsibility for successes and failures. Relative openness means that I am willing to see myself pretty much as I am. This is, of course, nothing more than true self-acceptance. Not necessarily liking myself, but at least letting me see what is really happening with me, and how I really am.

A mature person moves from dogmatic positions to more flexible or open positions. This certainly does not mean that we give up our firm convictions that we have held precious to our faith in the Lord Jesus. It does mean that we become willing to investigate and question traditional positions. It means that we learn to admit into our awareness, perceptions that are different than our own, with a minimum amount of distortion from our own perceptions.

When I was interviewed by the graduate faculty of the Department of Counseling Psychology at Arizona State University many years ago, one of the esteemed faculty said to me, "Nester, when we're through with you, you won't be a Christian." Perhaps this was half joking, and perhaps it was somewhat serious. After all, no minister had up to that time ever finished the doctoral program in that department. I thought about that statement for several weeks. Could it be possible that the commitment I had made some 20 years previous could be inferior to some other commitment? Could it be possible that I would find in my studies in psychology something superior to the commitment I had made to the Lord Jesus? A commitment that had turned my life from despair to hope? One that gave me meaning I had never known? I was determined to finish my doctorate in that field, and I made a decision to look at other commitments and evaluate them for their superiority to Jesus. Alas, I found nothing that could compare with Him! But I was open, and I emerged stronger as a Christian than I had been before. My commitment could endure open evaluation. This seems to be a movement toward openness.

A mature person is also relatively non-defensive. This is necessary for growth, change, and maturation. If I am wrong, it is important that I admit my wrong and take responsibility for my part in whatever is involved. The Apostle Paul and David are two examples of those who readily took responsibility for their sins. In doing this, they preserved their growth and maturational processes.

See David, the king of Israel, guilty of both adultery and murder. Nathan approaches him with a message from God concerning his sin. In order to help him see his sin more realistically, Nathan tells a story and clarifies the situation the king found himself in. David's immediate response was, "I have sinned." He took responsibility and admitted his failure. The same was true of the Apostle Paul. In Acts 23:1-5 NIV we read: “Paul looked straight at the Sanhedrin and said, ‘My brothers, I have fulfilled my duty to God in all good conscience to this day.’ At this the high priest Ananias ordered those standing near Paul to strike him on the mouth. Then Paul said to him, ‘God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!’ Those who were standing near Paul said, ‘You dare to insult God's high priest?’

Paul replied, ‘Brothers, I did not realize that he was the high priest; for it is written: 'Do not speak evil about the ruler of your people.’’”

Possibly Paul could have been excused because of poor vision. There seems to be strong evidence that he was afflicted by an eye disease that not only caused him to be rather repulsive to look at, but also to have seriously impaired vision. He said in his defense, "I did not realize that he was the high priest." Then he condemns his actions by referring to Old Testament Scripture. He took responsibility for his conduct—his behavior. Such openness or non-defensiveness must be characteristic of the life that is relatively mature, or the life that wishes to be mature. Characteristically, we work to defend ourselves against being responsible for behavior that is interpreted negatively by ourselves or others. Ready admission of responsibility will open the door to forgiveness and personal growth.

Sometimes it is as difficult to experience success as it is to know failure. Success can create conditions of omnipotence in my life. I will see myself unrealistically and perhaps forget that who and what I am as a Christian, is the result of my personal relationship with Christ and the Holy Spirit's control of my life. On the other hand, successes can help improve my self-concept and my overall behavior. It is important to keep an awareness of my position in the world under the Lordship of Christ. What I have, I have received. What I accomplish is the result of grace in my life, not my own dynamic resources. I am only a servant functioning under the suzerainty of Christ.

Spiritual Maturity and Inner-Directedness

One of the most important concepts involved in the whole problem of emotional maturity is the matter of inner-directedness. Numerous writers agree that one cannot become mature without learning to be, and being willing to be, one’s self. Basic in this concept for the Christian is my willingness to develop as the Father has made me. Turning from the common practice of patterning my life after the directions and feelings of others, I experience what can be uniquely "me.”

As I become committed to this aspect of what is necessary to grow, I will shun standards that are not "me.” Simply behaving in a certain way because this is expected of me does not produce spiritual or emotional maturity. My true potential for development is blocked, if not completely stopped.

Writers speak of the necessity of moving away from the "shoulds" and the "oughts.” To do this completely is probably not a realistic goal. "Men ought always to pray." We can only affirm that Scriptural statements such as these are entirely appropriate and healthy for spiritual growth. But to engage in a type of behavior, religious or otherwise, simply because there are those out there that feel I "ought" or "should" do something is not a biblical or healthy psychological basis for behavior. It is to deny myself the experience of growing uniquely into a person who can fit into the Body of Christ in the way He has designed. And it hinders me in the whole maturing process.

Saint Augustine spoke of "loving God and doing as I please.” Some are shocked by such a statement. How can I ever "do as I please"? But this statement is consistent with the idea of the Spirit-controlled life. When I am practicing spirituality as developed in the next sessions of this manual, I am basically able to "do as I please.” My actions will be those that please God, even though they come from within me, because my life is lived in concert with the Holy Spirit. Such a life moves me away from "other-directedness" and toward an "inner-directedness" that produces maturity and psychological health. I begin to feel a sense of personal dignity related to the special and unique gifts given to me individually as a person.

Of course, there are problems related to this style of living. One might ask, “What about Scripture that emphasizes 'becoming all things to all men?’” And this is certainly a legitimate question. We are urged to be willing to become all things to all men so that we by all means might win some. There is certainly no point in doing this if we are not motivated to do so from within. To simply do this because we ought is not the proper tact to take in evangelizing the lost. I have an inner urging to introduce someone to the Savior, and I am willing to extend myself in order to do this. This is consistent with moving away from the "shoulds” and the “oughts.”

What about the practice of liberty urged in Galatians 5:1, and the constraints put on this practice relative to the "law of love" and the "weaker brother?” I am not to do anything that would cause a weaker brother to stumble—anything through which or because of which he would be offended. This certainly seems to indicate that some behavior might legitimately be "other-directed.” And again, this is true. If I am to understand this truth correctly, I need to understand the meaning of the word translated "offend.” The idea inherent in the word "offend" is that of falling on one's face, never again getting on one's feet to walk with the Lord. There are not many things I can think of that would cause one to never again walk with the Lord simply because I might do them. But there are probably some, and I should know each behavior and its effect on a brother who doesn't understand liberty. There will be an elaboration of this principle and these subjects later in Session 32.

Mark this: Inner-directedness as a style in life is consistent with biblical concepts of the Christian life and the practice of spirituality. With the Holy Spirit in control of me, I can safely "do as I please.” This style of living is truly healthy for me as an individual and enables me to become all I can be in the direction of my spiritual gifts and unique personality. The long-range impact upon the Body of Christ is its growth and ultimate benefit because I as a member will fit strategically into the purposes He has planned for me. Therefore, for both the Body of Christ and me as a person, "inner-directedness" becomes the badge of psychological and spiritual health.

Spiritual Maturity and Effective Interpersonal Relations

For both believers and nonbelievers, growing effectiveness in interpersonal relationships becomes a mark of maturational processes being highly developed. One who is mature will be able to relate well to others. And this is crucial in our fulfilling our purpose in the world in which we live. We are in the world as witnesses for the Lord Jesus. We are here to serve Him in the reaching of mankind. Just as a maturing nonbeliever is able to develop more highly his skills in interpersonal relating, even so is a believer able to develop more highly his interpersonal skills because of his unique assets as a Christian.

Basic to all effective interpersonal relationships is grace lived by me on a consistent day-by-day basis. In the psychological world, one might refer to acceptance. In the theological world, the word is much more beautiful—grace, grace, grace! Grace is more than a doctrine. It is a way of relating to others. Perhaps its basis is in doctrine—"unmerited kindness,” "everything for nothing, to those who don't deserve anything.” But it is also an attitude that puts the doctrine into action for me.

Grace is characterized by moving away from the position of being an evaluator or judge of others. It is accepting people without any qualifications—as they are. It makes no demands on another to change in order for me to care for them. When my life is characterized by grace, I will not force another into my "rubric.” I do not insist upon my unique standards to qualify them for my love and acceptance. I allow others to be themselves.

Many years ago, I pastored a small church in the foothills of the Cascades Mountains in Oregon. A woman lived in this community who was considered somewhat strange and who probably had some intellectual deficits. She rode a bicycle around the little community where we lived. Her son, who was about twelve or thirteen years of age, was also somewhat retarded. He accompanied her on the bike as a rule.

This little woman would fish the village creek and come around to the parsonage and tithe her fish to us. She did have a spirit of generosity and was very kind, though so odd. One day during a ladies meeting at the church, she was being casually discussed. One by one those present gave their impressions of strange Ruthie. Then one dear lady ventured her thoughts and said, "Every time I see Ruthie, I think of the Scripture that says we should entertain strangers, because in so doing some have entertained angels unawares."

This was truly a woman who had grown in grace—her attitude of acceptance in receiving an unlovely person considered queer by the community. Surely this characteristic of maturity enhances interpersonal relationships and demonstrates as nothing else, God in one's life.

Acceptance sets the climate for knowing and loving people. It gives basis for a sound interpersonal relationship with others. It releases others to grow and love me. When I learn to relate to others in this way, I demonstrate the greatest gift of Jesus after the giving of His life—unconditional acceptance just as we are.

Questions for Review and Discussion

1. How would you describe growth as a human and growth as a Christian?

2. We believe that reproduction is an indication of spiritual maturity. What things must be combined with spiritual maturity that would enable one to be reproductive?

3. When comparing a spiritually mature Christian with an emotionally mature unbeliever, what are the differences?