A theological reflection on unity and uniqueness Essay

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Chapter TWO


Biblical and Theological Basis

Integrity and singularity are built-in and consistent to the composing of the existence. The universe around and the skies above reveal the Creator ‘s work, a tapestry of creative activity that abounds with harmoniousness and diverseness. The universe He fashioned overflows with originality and there are distinguishable markers of diverseness, yet all of the differences are held together in consistent integrity. Christian divinity histories for both the coherency of the existence and the peculiarity of its parts. This is the nucleus of the Apostle Paul ‘s confession ; “all things were created in Eden and on Earth, seeable and unseeable, whether thrones or rules or princedoms or authorities-all things were created through Him and for Him. He ( Jesus Christ ) is before all things, and in Him all things hold together” ( Colossians 1:16 ) . The created order of things in the universe is non inactive ; it is utterly dynamic. The universe is loaded with dynamic diverseness that is at the same time being held together in integrity, in Christ.

Both the Old and New Testaments back up the subject of uniqueness and integrity. In this theological contemplation the research worker will analyze the thought of integrity and uniqueness as revealed in Scripture. The theological footing for this undertaking is that the subject of integrity and singularity is one of God ‘s overarching rules conveyed in the disclosure of the Godhead, the composing of the Canon, and in the design of the establishments of matrimony and Church. In this paper, the research worker will give greater attending to the survey of the Trinity because, “all the important elements in ecclesiology and full divinity are rooted in the philosophy of the Trinity.”

Integrity and Uniqueness in the Godhead

The subject of uniqueness and unity exists in creative activity is an reverberation of the presence of uniqueness and integrity in God. One of the most basic Christian beliefs is that God is “one God in three persons.” This philosophy is recognized in the historic Christian religion as the philosophy of the Trinity. While the word “trinity” does non happen in the Bible, nor is the theological construct to the full described in the Text, the thought is rooted in the Bibles. Since there is no open mention to God as Triune in the Bible, Emil Brunner, the Swiss Protestant theologist gives an insightful position: “The ecclesiastical philosophy of the Trinity, established by the tenet of the ancient Church, is non Biblical kerugma, therefore it is non the kerugma of the Church, but is a theological philosophy which defends the cardinal religion of the Bible and of the Church.”

Early church theologists developed the term Trinity as a manner to pass on the three typical individuals of God that constitute one Godhead being. They developed this philosophy in opposition against unsafe unorthodoxies, in which Christ with God was called into inquiry, either on God ‘s behalf or on Christ ‘s. Jurgen Moltmann, an influential mind on modern Trinitarian divinity, writes, “It was merely in these contentions that Trinitarian tenet grew up, and with the tenet grew its preparation, as philosophical nomenclature was given a new theological mould.” This new philosophy would be derived from the Latin word trinitas, intending “threeness, ” mentioning to the Tri-unity of God.

This philosophy conveys that the ageless Godhead exists as three distinguishable Persons. All three—the Father, Son, and Holy Spirit -are distinguishable yet interconnected. The early church explored the disclosure of God ‘s three-in-oneness and the decisions of these geographic expeditions were expressed in the Athanasian Creed, “We worship one God in Trinity, and Trinity in Unity ; neither confusing the Persons: nor spliting the substance.” This subject of Trinity can be summed up in this concise manner: “The Father is God, the Son is God, the Holy Spirit is God ; yet, there are non three Gods, but one God.”

Man did non contrive this philosophy of Trinity ; this doctrinal place was established in credo to joint the construct of a triune God based on the disclosure through Bible of three manifestations of the Godhead. In the first century church statements were intense sing what exactly was “three” about God, what was a godly individual, what was “one” about God, what this meant for now, and how the nature and individuality of Jesus should be understood. The early church treatments did non take the enigma ; instead the credo they established on the philosophy of the Trinity simply gives lucidity within the enigma, supplying reassurance by wrapping words around an imaginativeness spread outing world.

The credos are nil more than a well-ordered agreement of the facts of Scripture which concern the philosophy of the Trinity. Hodge writes that, “They assert the distinguishable personality of the Father, Son and Spirit ; their common relation as expressed by those footings ; their absolute integrity as to substance or essence, and their consequent perfect equality ; and the subordination of the Son to the Father, and of the Spirit to the Father and the Son, as the manner of subsistence and operation. These are Biblical facts, to which the credos in inquiry add nil ; and it is in this sense they have been accepted by the Church universal.”

While the credo gives lucidity to the enigma, it in now manner contains an account for the God who created the celestial spheres and the Earth. God ‘s nature and kernel can non be wholly understood by the human head. Finite heads can non grok an infinite God. The comprehensiveness of the nature of God remains outside of our experience and cognition. God is surpassing and the singularity and integrity within the Godhead is described in complex footings. The church did non contrive the philosophy of the three ; it merely accepted it from what God revealed about Himself through the Bible.

The philosophy of the Trinity gives us a key to understanding integrity in diverseness. Inside this tenet is an inexplicit singularity within the typical individuals of the Godhead that does non decrease the incorporate kernel. Three reveals much about the nature of God and the values of the existence. The existent content of the philosophy of the Trinity may be summarized with four statements: “God is one, God is three, God is a diverseness, and God is a unity.” These four simple statements come together in a philosophy that is complex and paradox ; it is a beautiful enigma that is biblically justified. Though we may ne’er to the full comprehend the enigma of the Trinity, we can make for higher apprehension while standing house on the concrete signifier of scriptural disclosure. The research worker will indicate to transitions that communicate and illustrate the world of three. There is much to work with, harmonizing to the Princeton theologian B.B. Warfield, “the philosophy of the Trinity is instead everyplace presupposed in the Bible.”

The Unity of God: There is Merely One True God

The Bible does non learn tritheism or polytheism ; Scripture teaches that there is merely one true ageless God. The integrity of God is rooted in the Judaic religion anchored in the Torah. The Hebrew people were monotheistic, which in the ancient universe positioned them in stark contrast with their encompassing states who worshiped “many gods.” Even to this twenty-four hours, as an act of worship the Jews on a regular basis proclaim their approval, or credo, called the Shema: “Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your bosom and with all your psyche and with all your strength.” ( Deut. 6:4-5 ) . This statement clarifies their belief in the Oneness of God. The philosophy of the Three affirms the Hebrew apprehension of God, but differs in that the LORD is understood to be one non in “a lone integrity but a composite unity.”

As Christians we believe that the God of the Trinity is the one whom the Old Testament worshippers knew as Elohim or Yahweh. In their worship of Yahweh there was enticement to take up the many Gods of their pluralistic neighbours. While other states were encompassing polytheism, the prophesier Isaiah reminds Israel, “This is what the LORD says, ‘I am the first and I am the last ; apart from me there is no God.” ( Isaiah 44:6 ) . The Apostle Paul carries this instruction of the Oneness of God into the New Testament, three times he instructs the church, “there is no God but one” ( 1 Cor. 8:4, 1 Cor. 8:6, 1 Timothy 2:5 ) .

The Uniqueness of God: Three Distinct Persons

Plurality through Pronouns and Names. There are hints of Trinity in the Old Testament, most of them are found in God ‘s disclosure of himself through names and pronouns. The name Yahweh may be the first name God chooses to present himself with in a conversation, but the first name used for God is the Hebrew word Elohim. “In the beginning God [ Elohim ] created…” ( Genesis1:1 ) . After merely four words into the Biblical narrative, God introduces himself as Elohim, which is a plural signifier, and though no clear statement of three is contained, a plurality of individuals could be implied. Another early allusion to divine plurality is found subsequently in the chapter, “Let us make adult male in our image, in our likeness.” ( Gen 1:26 ) . He says once more, “The adult male has now become like one of us…” ( Gen 3:22 ) . And a 3rd clip he says, “Come, allow us travel down and confound their language” ( Gen. 11:7 ) . Contemplating these transitions, a Roman Catholic theologist, Bertrand de Magerie asks: “Does this Divine “we” evoke a polytheistic age front tooth to the Bible? Or a deliberation of God with his beatific tribunal? Or does it non instead bespeak the interior profusion of the deity? How does it go on that merely in these four transitions the plural signifier of the name Elohim used here has influenced the verb, which is plural merely here? And what is more extrodinary is that these plural signifiers are introduced by expressions in the singular: ‘Elohim says ‘ . ” These inquiries are presented in an effort to assist the reader engage with the plurality of God. They look to oblige the reader from disregarding plurality in the Torah as a extremely challenging to recognizing it ‘s high importance as an innuendo for the Trinitarian thought.

Distinctive Plurality through Unique Activity. Evidence for the construct of plurality in the Godhead exists beyond pronouns and names ; it is besides found in the distinguishing activity of God in Genesis. Within the creative activity history there is an detonation of activity where each individual acts unambiguously with his ain actions.

In Genesis 1:1 God the Father is revealed bing as the conceiver of the created universe. He is presented as the originator behind creative activity and the 1 who generates the universe ex nihilo. He

In Genesis 1:2, the Bible introduces God as the Spirit who watches over the plants of creative activity, vibrating as the Waterss. He is the active agent in creative activity. He is the 1 who “hovers” over creative activity, maintaining things in tact, preserving, protecting, and uniting what the Father brings into being. The Spirit brings order out of pandemonium and confusion. As one theologist writes, “it is because of Him that we have cosmos alternatively of chaos.”

In Genesis 1:3 we are introduced to the “Word” of God through whose work the will of God becomes initiated. God speaks and the Word brings it into world. John writes in the 4th Gospel, “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made” ( John 1:1-3 ) .

While the philosophy of the Trinity was non clearly enunciated in the Old Testament, the theologian Gerald O’Collins, has stated, “The graphic personification of Father ( Wisdom ) , Son ( Word ) , and Spirit, in every bit much as they were both identified with God and the Godhead activity and distinguished from God, opened up the manner toward acknowledging God to be tripersonal.”

Distinctive Plurality through Unique Personhood. These Old Testament history merely gives an allusion of Trinity ; the Trinitarian philosophy receives much Fuller intervention in the remainder of the Bible as God manifests himself and farther reveals himself to humanity. The Trinitarian construct ‘s main development is anchored in the New Testament, the Gospels present the disclosure of Jesus Christ the Son, and in the book of Acts, describes the sending of the Holy Spirit on the Church.

In several New Testament transitions Christ is clearly called God ( Heb 1:9-9, John 1:1, John 20:28 ) In The latter transition, John 20:28, one of the apostles, Thomas, confronts the resurrected Jesus and proclaims, “My Lord and my God.” From this poetry, the Scholar D. Moody Smith, contends,

Thomas ‘ response is precisely appropriate, as he utters the confession of Jesus as Lord ( kyrios ) and God ( theos ) . This confession is typical of early Christian divinity and linguistic communication every bit far as Lord ( kyrios ) is concerned, but unambiguously Johannine in its attribution of the name of God ( theos ) to Jesus every bit good. In 1:1 the preexistent word ( logos ) is called God ( theos ) and at the terminal of the prologue this most elevated rubric is repeated, after the embodiment of the Word in Jesus has been confessed. For the most portion John withholds the appellation theos from Jesus, but in the class of the narrative makes clear that this attribution of divinity to Jesus is so right and ineluctable ( 5:18 ; californium. 5:19-24 ; 10:30 ; 14:8-11 ) . While Thomas may hold one time doubted, he has now made the confession that is indispensable and true. Jesus is Lord and God.

The description of Christ as God was an of import account that integrated New Covenant divinity with the monotheistic Hebraic compact of the Old Testament. The confession of Thomas and the other transitions in the New Testament aid build the Christian apprehension of Christ as God.

The construct of the Spirit of God in the Old Testament is carried over into the New Testament. The same individual of God that “hovers” over his creative activity and the Holy Spirit fills Mary and descends on Jesus at his baptism. As Jesus was being baptized, the Trinity became expressive to human senses. John the Baptist and others who witnessed the baptism, audibly heard the voice of the Father affirm Jesus as his Son, and visibly saw the Holy Spirit descend on Jesus in the similitude of a dove. The Spirit is revealed in the similitude of linguas of fire when he empowers the adherents on the twenty-four hours of Pentecost. This is in fulfilment of Jesus ‘ promise to his adherents that “the Holy Spirit, whom the Father will direct in my name, will learn you all things and will remind you of everything I have said to you” ( John 14:6 ) .

The nazarene words at the terminal of Matthew ‘s Gospel are known as the “Great Commission, ” but one must n’t overlook the “great expression” of Trinity. Jesus sends out his adherents to baptise with the “Trinitarian formula” , “Therefore go and make adherents of all states, baptising them in the name of the Father and of the Son and of the Holy Spirit” ( Matthew 28:19 ) . Christ ‘s words reveal Trinity.

Subsequently in the New Testament, in the Epistles, the Apostle Paul gives description of the Spirit ‘s nature and activity. To the church at Corinth he explains, “We have non received the spirit of the universe but the Spirit who is from God, that we may understand what God has freely given us” ( 1 Cor. 2:12 ) . Paul gives other direct mentions to the Spirit that are unmistakable Trinitarian mentions. In another missive to the church at Corinth offers a blessing, “May the grace of the Lord Jesus Christ, and the love of God, and the family of the Holy Spirit be with you all” ( 2 Cor. 13:14 ) .


In this subdivision, the research worker has presented cardinal transitions that reference the triune God, showing that the Bible reveals God bing as three alone individuals yet in integrity as One, which is the philosophy of the Trinity. There is complexness within the specific maps of the Godhead yet a integrity in their intent and three Persons. Each of the three Persons performs specific maps and are involved in everything together. This philosophy is cardinal to understanding the subject of integrity and singularity in the existence, because whenever we see it in our universe it exists as an look or reverberation of it ‘s beginning in the Godhead.

The Trinity holds a cardinal topographic point in this undertaking traveling frontward because all important elements in divinity, ecclesiology, and sociology, are rooted in the philosophy of the Trinity. This subdivision has demonstrated that the philosophy of the Trinity has roots in Scripture. But when looking at the subjects of integrity and singularity we see that even the Bible itself, it bears the grade of integrity and singularity in its composing. The work is a contemplation Trinitarian kernel of the Godhead writer.

Singularity and Unity in the Cannon

Though ‘Bible ‘ is a remarkable term, the Bible is non one book, but a library of diverse Hagiographas refering God and his relationship with the universe. While the subject of uniqueness and integrity is present in the disclosure of God ‘s Word, it is besides apparent in the composing of the Bible. The Bible is a diverse aggregation of books that present one over curving incorporate subject. “Neo-Orthodox” theologists in the past century worked to resuscitate an accent of survey in the integrity of the Bible. Professor C.H. Dodd called for greater survey in this country ; “Biblical bookmans have long worked on separate subdivisions in what might be called the centrifugal motion, but now the centripetal motion is needed ; a survey of the integrity of the parts, an effort to happen the deeper significances of the dominant subject nowadays within the diverseness of Hagiographas. This subdivision will analyze the singularity in the composing and the consolidative subject of the text.

The Uniqueness of the Books within the Cannon.

The Bible is a diverse aggregation of books that were composing over a period of 1,500 old ages by many writers from a broad scope of experiences and walks of life. These 66 unique were written in a assortment of historical and cultural contexts. The 40 writers wrote in a broad array of literary signifiers. The diverseness of the Hagiographas may be described as the humanity of the Bible, since it extends over a huge scope of human experiences and positions. This diverseness is expressed good by writer Terry Hall: “It had to be one of the strangest publication undertakings of all clip: no editor or publication house was responsible to supervise 40 independent writers stand foring 20 businesss, populating in 10 states, during a 1,500 twelvemonth span, working in 3 linguistic communications, with a dramatis personae of 2,930 characters in 1,551 topographic points, together they produced 66 books, incorporating 1,189 chapters, over 31,000 poetries, 7 hundred 74 1000 words and over 3.5 million letters. This monolithic volume covers every imaginable topic expressed in literary signifiers poesy, prose, love affair, life, scientific discipline, and history, to state one narrative with internal consistency.”

To appreciate the troubles the integrity of the Scriptures, we merely need conceive of the complexness in turning this diverse aggregation into a incorporate work. The complex world of the integrity in composing despite wide sweeping diverseness reveals grounds for godly writing. The grounds is from the world that despite the many differences there is one overarching meta-narrative. The internal consistence could be described as the deity of the Bible. God chose to utilize typical, alone personalities to uncover his incorporate infallible, inerrable word. God weaves together the diverseness and uniqueness to organize one narrative, the narrative of salvation.

The Unity of the Cannon.

God ‘s Word is ever united to this subject of salvation and tied in with history. G. Ernest Wright respects this integrity as “the confessional narration of God ‘s economy and redemptional acts.” If one follows the meta-narrative, the narrative line leads from creative activity, to the autumn of adult male, to the demand for salvation, to the sacrificial system, to the individual of Jesus who fulfills prognostication and brings salvation through his forfeit, from the garden to the great metropolis of God, the consistent consolidative subject within the Book is Jesus and the work of salvation.

A tradition in the British Navy illustrates this consolidative subject ; there was a pattern in the Royal Navy that every rope they used would hold a vermilion cord woven into it. The cord would run from terminal to stop, that manner whether lost at sea or stolen in the seaport, no affair where the rope was cut, every inch was marked and it was evidenced that it was ownership of the Crown. And so it is with the Bible, in the united message within the diverseness of the Text. The Scriptures are comprised of 66 books and regardless where one cuts in on the narrative, there is one incorporate subject, the salvation of world through the work Jesus the Messiah.

Karl Barth called this the “Christological concentration.” He stated this cardinal accent on Christ this manner ; “in the Bible merely one cardinal figure as such has begun to busy me – or each and everything else merely in the visible radiation and under the sing of this cardinal figure.” Jesus Christ is the vermilion yarn that runs throughout the Bible. Bible contains alone books with integrity in their composing and subject.


The diverseness and integrity of the Bible is supernatural, the grounds supports its claim to be the revealed Word of God. There is a striking a integrity out of diverseness, a harmonious and uninterrupted message from get downing to stop, a self-consistent whole, where the chief subject is the individual and work of Jesus Christ. God intended for the diverse books of Bible to suit together as a incorporate whole, the assorted books coming together as a beautiful and cohesive whole is merely another disclosure of this cosmopolitan subject of integrity among alone parts. The Godhead writer has designed this into the created order of the Cannon and integrated integrity and singularity in the created order of humanity and the architecture of the establishment of matrimony.

Integrity and Uniqueness in Marriage

God is Trinity, which means that in God there is a integrity, a perfect consistence of kernel. Since this is within his being, God finds delight in singularity within integrity. God makes his pleasance known by weaving this subject into the universe, into the cannon, and into the Crown or vertex of his creative activity, humanity. The indispensable integrity of God finds look in the creative activity of world and the establishment of matrimony. Worlds have been stamped with integrity and singularity, since God created adult male in “ [ His ] image, in [ His ] likeness” ( Genesis 1:26 ) .

The procedure of being created in God ‘s image has of import deductions for human relationships, as Stanley Grenz explains: “The image of God is chiefly a relational construct. Ultimately we reflect God ‘s image in relationship. Thus the imago Dei is non chiefly an single ownership but a corporate or societal world, present among humans-in-relationship.”When God created worlds, “He constructed into animals and relationships a unity-in-diversity that characterize the ageless Godhead reality.”This originative act of integrity and singularity is apparent in the creativeness of the male and female design: “God created adult male in his ain image, in the image of God he created him ; male and female he created them” ( Genesis 1:27 ) . The male and female differentiation within humanity cryptically reflects the image of God. This is revealed in the matrimony authorization and the godly establishment of matrimony.

The Marriage Mandate

The matrimony relationship has been deigned and instituted by God. In fact, matrimony is the really first establishment that God creates. In the created order, matrimony is formed before civil authorities and the local church. Marriage is the primary establishment and is the preeminent constructing block of social verve.

God sets forth his design for matrimony in the matrimony authorization, “For this ground a adult male will go forth his male parent and female parent and be united to his married woman, and they will go one flesh” ( Genesis 2:24 ) . The Hebrew word for one in one flesh, is the same Hebrew word used in the Shema, “Hear, O Israel: The LORD our God, the LORD is One” ( Deut. 6:4-5 ) . This word one references the integrity of the Godhead made up by three alone individuals with three distinguishable functions. In the instance of matrimony, it is non tri-unity as with God, instead it is unity of two individuals, male and female – one flesh. This unity, or integrity, is the taging contemplation of God ‘s kernel on the matrimony compact.

Singularity in Marriage

The unity of matrimony does non intend that the matrimony authorization reduces or eliminates individualism. Merely as the distinguishable individuals and different functions in the Three are unified in intent and mission as one, male and female in the matrimony compact come together as 1. Both individuals bring their typical personalities and giftedness, alone passions and abilities together, non to be simply as two persons but to go united together. The Bible Teachs that matrimony is the complimentary operation of two alone individuals in their functions to reflect the image of God.

It is of import to observe that distinguishable individuals and different functions does non bespeak different value. Just as the three individuals of the Trinity are equal in their value and in their personhood, besides adult females and work forces have been created equal in their worth. Neither male nor female are “better” or “worse” than the other. In God ‘s economic system, both male and female are equal before him. As the apostle Paul writes in the missive to the Galatians, “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” ( Gal. 3:28 ) . Bible affirms absolute equality of personhood. But equality of value and importance is different than equality of function and duty. Males and females have been assigned alone functions harmonizing to the created order. Curate and Theologian John Piper writes: “In the Bible, differentiated functions for work forces and adult females are ne’er traced back to the autumn of adult male and adult female into wickedness. Rather, the foundation of this distinction is traced back to the manner things were in Eden before wickedness warped our relationships. Differentiated functions were corrupted, non created, by the autumn. They were created by God.”

Although adult male and adult female are equal, Scriptures teach that there are proper functions within the matrimony authorization. The Apostle Paul defines these functions in this missive to the Ephesians. He writes, “Wives, submit to your hubbies as to the Lord. For the hubby is the caput of the married woman as Christ is the caput of the church, his organic structure, of which he is the Savior. Now as the church submits to Christ, so besides wives should subject to their hubbies in everything. Husbands, love your married womans, merely as Christ loved the church and gave himself up for her” ( Eph. 5:22-26 ) .

The hubby is called to function and give for his married woman as an look of his love for her. Likewise, the married woman is called to subject and esteem her hubby as an look of her love for him. In this manner they complement each other. God has given the hubby the function of loving servant-leadership, with a duty to take, protect, and supply for the married woman. In the same manner, a adult female ‘s duty is to confirm and back up his leading, as a helpmeet. The complementing differentiations create a reciprocally supportive place that affirms each others naming in Christ. These two complementary halves unite – physically, spiritually, mentally, emotionally and physiologically and the integrity of the uniqueness reveals the image of God in matrimony.

Integrity in Marriage

The Bible uses the phrase “one flesh” to depict the cryptic and marvelous integrity that is present in matrimony. This description distinguishes the brotherhood of matrimony from any other human connexion, distinguishing the matrimony relationship from any other societal establishment. Marriage is non the merchandise of societal development or a cultural innovation ; instead it is a pre-fall created relationship that began with the cardinal event in the Garden of Eden. Within matrimony there is this sacred enigma of integrity and uniqueness held together in one entity.

In the New Testament, Jesus affirms the matrimony authorization and profound significance thereof: “Have you non read, that he who created them from the beginning, made them male and female. And said for this ground a adult male shall go forth his Father and Mother and shall split to his married woman and they shall go one flesh? Consequently they are no longer two but one flesh. What therefore God has joined together allow no adult male separate” ( Matthew 19:4-6 ) Jesus presents the profound significance of the appointed limit, as the adult male and adult female leave their male parent and female parent, and unite as they cleave to one another in the sight of God and go “one flesh.”

Cleaving together and going “one flesh” as hubby and married woman is symbolized and sealed by sexual brotherhood, but the “one flesh” relationship entails more than sex. It is the cryptic merger of two lives into one, where life is shared together, by the common consent and compact of matrimony in a cryptic brotherhood. By God ‘s architecture in humanity, male and female are made anatomically, emotionally and spiritually for one another, for unity. Through godly purpose, by fall ining together, the hubby and married woman represent the full spectrum of the God ‘s image. As God ‘s integrity is everlasting, the matrimony integrity is designed to be brooding of his ageless nature, by two people giving themselves over into a lasting circle of shared company.

In the context of the missive to the Ephesians it appears that matrimony is set within the meta-narrative of God ‘s Restoration of all things under the headship of Christ. This includes all of humanity who believes, Jews and Gentiles, the organic structure of Christ, the church. Paul sets forth God ‘s intent of humanity “to bring all things in Eden and on Earth together under one caput even Christ” ( Eph. 1:10 ) . The authorization of Christ is supreme, he is the caput of all things, and all things are subjected to him. This overarching autonomous work of God becomes the cardinal intent for a incorporate matrimony. Integrity in matrimony is developed from sharing this God-given mission and intent.


The longest statement in the New Testament on the integrity of matrimony and the relationship between hubbies and married womans is found in Ephesians 5:21-33. In this transition Paul conveys the typical functions for married womans and hubbies and at the same clip reveals the manner it corresponds to the relationship between Christ and his church. In this manner, matrimony serves as a metaphor of deeper religious worlds. The truth matrimony mirrors is that the integrity of hubbies loving their married womans to go one flesh/body is a dimension of the great enigma of the integrity of all trusters into the one “body” of the church through the self-sacrificial love of its caput, Christ ( Eph 5:2, 23-30, 32 ) . Marital integrity in love adds to the great cosmic enigma of integrity doing the growing of all things to Christ, so that all might be united under him.

This subject of integrity among uniqueness is present all throughout the universe and creative activity. Flowing from the Trinity, the theological underpinning of the kernel of integrity and singularity has wide-ranging deductions for the survey of Scripture, the map of matrimony, and ecclesiology. Basically, this philosophy is the foundation of practical Christian contemplation of the diverseness and integrity within the Godhead. The human household is non the lone manner God has ordained to reflect his integrity to the universe. Within the church we have “many members” and yet “one body” that display his glorification ( 1 Cor. 12:12 ) .

Integrity and Uniqueness in the Church

The integrity of the Church is a subject that carries throughout the New Testament. There is non a clear, concise, sum uping definition of the church put away in the Scriptures, but we know that a prevalent grade of the Church in the New Testament is the integrity derived through the Holy Spirit. Paul writes in his missive to the church at Ephesus, “Make every attempt to maintain the integrity of the Spirit through the bond of peace. There is one organic structure and one spirit – merely as you were called to one hope when you were called -one Lord, one religion, one baptism, one God and Father of all” ( Ephesians 4:3-6 ) The prevailing word in these poetries is one. Merely as God exists in three individuals, as God exists in integrity and singularity, so should you. As the church, the Bride of Christ, we reflect God ‘s integrity and Oneness when we exist and exemplify integrity among diverseness.

Integrity is the signature of God on the church. Before he died, it was the focal point of Christ ‘s intercession for this in the church: “My supplication is non for them [ the 12 disciples ] entirely. I pray besides for those who will believe in me through their message [ the Church ] , that all of them may be one, Father, merely as you are in me and I am in you. ( John 17:20-23 ) . At such a critical clip, Jesus prays for the church. His deathbed supplication is an look of his life ‘s passion, a incorporate people who carry out the ministry of rapprochement. Jesus knew that the Church would be unable carry on his mission of seeking and salvaging the lost, of accommodating work forces to God, unless the church had unity, therefore he prayed for their unity.

Jesus implored the Father endlessly to protect the integrity of his first followings. His desire is for the church to be a united, community of unity in a broken, estranged, and fragmented universe. He knew that the unity would reflect in the darkness, that ‘s why he prayed, “May they besides be in us so that the universe may believe that you have sent me. I have given them the glorification that you gave me that they may be one as we are one: I am in them and you in me. I have given them the glorification that you gave me that they may cognize that you sent me and have loved them even as you have loved me” ( John 17:21-23 ) .

The Apostle Paul uses the construct of the “body of Christ” to typify the manner the church carries the construct of unity into pattern. Based on Paul ‘s analogy, “oneness is impossible unless the component parts of the organic structure are different from each other. Sameness consequences in uniformity, but this is non oneness.” The universe repels and culls diverseness. The gravitative pull of the universe is toward conformance, classs, homogeny, and standardisation. The system of the universe segregates people into racial, cultural, societal, economic, and gender stratifications. God designed the church to be a contemplation of His diverseness. He draws people together in their diverse composing to be an look of his creativeness and so cryptically assembles uniquness together for unity.

The divinity of the church, or ecclesiology, carries this subject of integrity and singularity. Inside the integrity of the church there is a freedom for persons to show their singularity in ways that are different, retaining their personhood. Each individual uses their ain alone gifts to profit the community in a manner that makes the church more effectual at transporting the Great Commission. This subdivision will research the ecclesiological subject of integrity and singularity, for it must be as prophetic and practical as it was in Paul ‘s twenty-four hours. For Just as in the first century, the organic structure must work efficaciously to transport out the mission of Christ in the universe. Bing attached to Christ, attaches us to one another, as Paul writes, “in Christ we who are many form one organic structure, and each member belongs to all the others” ( Romans 12:5 ) . These members of the organic structure are attached together, but

There is a deep enigma within this integrity of the church. In the Catholic tradition this has been known as “the mystical organic structure of Christ.” The church is the organic structure because it is alive and traveling. The church is called the organic structure of Christ, because He is the Head. The church is called mystical, because the integrity that exists is present as in the supernatural, affecting both physical and religious worlds.

This mystical organic structure is realized when the church expresses a religious integrity with one another and Christ himself, being of One Spirit of God and one Body of Christ. Paul uses many mentions to the organic structure, for illustration: “For we were all baptized by one Spirit into one body—whether Jews or Greeks, slave or free—and we were all given the one Spirit to imbibe ( 1 Cor. 12:13 ) ; and “You are all boies of God through religion in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” ( Gal. 3:26-28 ) . This pulling together of diverse backgrounds, cultural groups, endowing, gender, and socio-economic position and forming integrity among alone and diverse persons reveals the world of supernatural presence and manifestation of the organic structure of Christ.

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