Salvation and Church

I. The Church Is Holy
qadosh, hagion: Cleansed, pure; set apart (1 John 2:15).: Israel/Church is God's covenantal, showcase people,
called to be holy as God is holy (Ex 19:5, Lev 11:44/1 Pet 1:16, 1 Pet 2:9, Eph 5:27, 1 Cor 5:6-8, 2 Cor 6:14-7:1).
Its people are hagioi, holy ones (Phil 1:1, etc.).
Ekklêsia (church) means assembly, gathering, reunion.: Israel assembles as ekklêsia (1 Kings 8:14).
Israel is scattered among the nations (2 Kings 25).
Israel's regathering is prophesied and begun; (Jer 3:14-17, 2 Chron 36:22-23, 1 Pet 1:1, Eph 1:22-23).
Its epicenter is the approaching Kingdom of God (Matt 12:28/Luke 11:20, Luke 17:21):: a new arrangement/politics/order of holy relationships (with the usual).
The Kingdom's signs and highlights (then and now) include: prophetic proclamation of good news of deliverance and warnings of destruction;
priestly teaching, healing, forgiving sins (Mark 1:21-2:12),
cleansing, exorcism, and 'offensive holiness'; and
royal calling and commissioning disciples on Jesus' mission,
associating with outcasts (Mark 2:16),
breaking tradition on Jesus' own prerogative (Mark 2:23-28, 7:1-13, Matt 11:19),
and accepting sinners and disciplining followers through Christ's word alone.
So the Church ...: ... continues Israel's corporate story, but in a new way.
... is located between Christ's ascension and return.
... reflects the Kingdom's "already" (Matt 12:28) and "not yet" (Matt 13:47-50).
... "manifests the Kingdom without being identified with it."
... is concrete more than abstract, and a 'who' more than a 'what.'
... involves a shared life characterized by Christ's reign and the Spirit's power.
... is centered more clearly than it is bounded.
... is one, holy, catholic (universal), and apostolic (grounded and sent).
How can the Church be what it wasn't? Through salvation ('healing').

The Church's Salvation for Creation's Salvation
Salvation describes this remaking of cosmos, people of God, and persons.: The "order" of salvation (ordo salutis) describes the steps in that remaking:

II. Step Zero: Preparation III. Step One: Regeneration IV. Step Two: Renewal and growth V. Step Three: Maturity or perfection

'Old Time' describes an order that is 'passing away' and marked by both natural evil and moral evil (Rom 8:18-24a).
Entry into the Kingdom of God is relational change with God and others (2 Cor 5:17, John 5:24).

Our habituation to Old Time leads to 'jet lag': disorientation, inconsistency between our identity and actions, fatigue, even doubt.

'Abiding' in the Kingdom yields real change in persons and relationships: re-orientation, growth in holiness, suitability for service, confidence.

'New Time' describes 'new creation', when all things are made new (Rev 21:5, Rev 21:22-22:5) and "God will be all in all" (1 Cor 15:28).

God initiates blessing to all families through Abraham (Rom 10:11-17).
God creates Israel through patriarchs, liberates it with exodus, and constitutes it at Sinai (Rom 9:4-5).
God sustains and matures Israel, forgives after sins, and grafts in Gentiles (Rom 9:25-28).
God promises to remake Israel, have mercy upon all (Rom 11:2, 11:26-36), and finally renew the waiting creation (Rom 8:18-25).

God welcomes 'strangers' through the Kingdom's hospitality, evangelism, and mission. 'Rebirth' newly creates believers (John 3:1-8, 2 Cor 5:17) whose identity is now in Christ. In a context of holiness and mercy (Matt 18), disciples receive and practice gifts of the Spirit to build up ('edify') Christ's body. Perfection means finishing, reaching the goal — full acclimation to 'New Jerusalem' (Isa 65-66, Rev 21) with its tasks (Isa 2) and responsibilities (1 Cor 6:1-11).

Operative (prevenient) grace precedes cooperative grace. Protestants associate regeneration with justification by grace (favor) through faith (trust) alone. Later Protestants call this process sanctification (after Melanchthon). Catholics/Orthodox: Disciples who "have run the race to the finish" experience glorification or theosis as authoritative examples: 'saints.'

Greeting signifies God's and the Church's hospitality to insiders and outsiders.

Church pacifism (distinct from both Gandhian pacifism and 'sixties pacifism') is radically sacrificial missional hospitality.

Baptism signifies this transformation (1 Cor 10).

Passing the peace signifies believers' new community of just relationships.

Discipline and reconciliation (Matt 18, 1 Cor 5) renew justification.

Confirmation, marriage, ordination, healing etc. aid church life.

The powerful Spirit is a 'guarantee' or 'earnest' of the church's destiny (so 'Spirit-baptism' and tongues?).

Life in eucharistic fellowship signifies, anticipates, and embodies its hope; excommunication warns of consequences of unreadiness (1 Cor 5).

The benediction blesses a congregation unconditionally in God's power and will (Jude 24-25).

God desires to draw all people to himself (2 Pet 3:9, John 12:32). God joins us on a unitive way to 'walk' with Christ. Ascetic rules of Christian behavior and discipline are a purgative way.
The illuminative way yields 'the beatific vision' and perfect eternal communion.

God and God's elect agents act through the Holy Spirit's love, joy, and kindness toward sinners, "calling to freedom" and even absorbing their distortion and rejection. New disciples receive peace with God and reflect this spiritual fruit (Luke 7:47). "They have crucified the flesh." The arrabon of the Spirit supplies assurance, self-control, and other resources to "walk in newness of life" (Rom 6:4). We "walk in the Spirit" using and learning patience (cf. Rom 5:1-11) and exchanging gentle discipline ('grace and truth'). The virtue of God's good and faithful ones makes them worthy to "inherit the Kingdom of God," serving in love with new freedom and authority and the Master's joy (Matt 25:19-23, Luke 19:15-19).

Creation is the object or target of new being. Righteousness is the outward aspect (justice) of new being. Holiness is the inward aspect (worthiness) of new being. Glory is the goal and proof of new being (2 Cor 3).

II. Step Zero: Preparation	III. Step One: Regeneration	IV. Step Two: Renewal and growth	V. Step Three: Maturity or perfection
'Old Time' describes an order that is 'passing away' and marked by both natural evil and moral evil (Rom 8:18-24a).	Entry into the Kingdom of God is relational change with God and others (2 Cor 5:17, John 5:24). Our habituation to Old Time leads to 'jet lag': disorientation, inconsistency between our identity and actions, fatigue, even doubt.	'Abiding' in the Kingdom yields real change in persons and relationships: re-orientation, growth in holiness, suitability for service, confidence.	'New Time' describes 'new creation', when all things are made new (Rev 21:5, Rev 21:22-22:5) and "God will be all in all" (1 Cor 15:28).
God initiates blessing to all families through Abraham (Rom 10:11-17).	God creates Israel through patriarchs, liberates it with exodus, and constitutes it at Sinai (Rom 9:4-5).	God sustains and matures Israel, forgives after sins, and grafts in Gentiles (Rom 9:25-28).	God promises to remake Israel, have mercy upon all (Rom 11:2, 11:26-36), and finally renew the waiting creation (Rom 8:18-25).
God welcomes 'strangers' through the Kingdom's hospitality, evangelism, and mission.	'Rebirth' newly creates believers (John 3:1-8, 2 Cor 5:17) whose identity is now in Christ.	In a context of holiness and mercy (Matt 18), disciples receive and practice gifts of the Spirit to build up ('edify') Christ's body.	Perfection means finishing, reaching the goal — full acclimation to 'New Jerusalem' (Isa 65-66, Rev 21) with its tasks (Isa 2) and responsibilities (1 Cor 6:1-11).
Operative (prevenient) grace precedes cooperative grace.	Protestants associate regeneration with justification by grace (favor) through faith (trust) alone.	Later Protestants call this process sanctification (after Melanchthon).	Catholics/Orthodox: Disciples who "have run the race to the finish" experience glorification or theosis as authoritative examples: 'saints.'
Greeting signifies God's and the Church's hospitality to insiders and outsiders. Church pacifism (distinct from both Gandhian pacifism and 'sixties pacifism') is radically sacrificial missional hospitality.	Baptism signifies this transformation (1 Cor 10). Passing the peace signifies believers' new community of just relationships.	Discipline and reconciliation (Matt 18, 1 Cor 5) renew justification. Confirmation, marriage, ordination, healing etc. aid church life.	The powerful Spirit is a 'guarantee' or 'earnest' of the church's destiny (so 'Spirit-baptism' and tongues?). Life in eucharistic fellowship signifies, anticipates, and embodies its hope; excommunication warns of consequences of unreadiness (1 Cor 5). The benediction blesses a congregation unconditionally in God's power and will (Jude 24-25).
God desires to draw all people to himself (2 Pet 3:9, John 12:32).	God joins us on a unitive way to 'walk' with Christ.	Ascetic rules of Christian behavior and discipline are a purgative way.	The illuminative way yields 'the beatific vision' and perfect eternal communion.
God and God's elect agents act through the Holy Spirit's love, joy, and kindness toward sinners, "calling to freedom" and even absorbing their distortion and rejection.	New disciples receive peace with God and reflect this spiritual fruit (Luke 7:47). "They have crucified the flesh." The arrabon of the Spirit supplies assurance, self-control, and other resources to "walk in newness of life" (Rom 6:4).	We "walk in the Spirit" using and learning patience (cf. Rom 5:1-11) and exchanging gentle discipline ('grace and truth').	The virtue of God's good and faithful ones makes them worthy to "inherit the Kingdom of God," serving in love with new freedom and authority and the Master's joy (Matt 25:19-23, Luke 19:15-19).
Creation is the object or target of new being.	Righteousness is the outward aspect (justice) of new being.	Holiness is the inward aspect (worthiness) of new being.	Glory is the goal and proof of new being (2 Cor 3).