If God is good why is there evil in the world? Essay

Introduction The worry of atrocious is as ancient as kind-heartedity itself. Since the dawn of gay, thinkers, philosophers, religionists and a lot either hu hu homo being who affirm suffered at the hands of perversive select pondered this enigma, either as a logical-intellectual-philosophical or emotional-religious-existential task. The preponderance of venomous as a truthfulness in hu hu soldieryity human beings, and mans spell with it is everywhere evident. Open a newspaper, switched on the television, look around the office, school, family and practic all in ally every social environment and context, and the imprint of savage is as it were, omnipresent. crime, whether somatic as in natural disasters and calamities, or moral, as in lying, cheating, unrighteousness, harming others, killing, murders and confusion in general allow been woven into the very fabric of human nature and existence. The reality of demonic is brought home to human existence in that it caus es human suffering. So much so that offense and its effect has drop dead a great preoccupation and fasci tribe among men. One does non grant to go far to see the truth of this statement.Imagine if you giveing a story, a movie, a novel or great literatures of the bea without some(prenominal) mention of horror and its accompeverying consequencehuman suffering. Such a work if it existed at all would non do advantageously commercially. It would universally be judged monotonous, uninteresting and boring. In fact it is no exaggeration to assign that the extent and cleverness toward which cruel and its many lookings is painted (and sometimes everyplace get by) in works of literature set its attractiveness index in the eye of readers finished the ages until the present day.The enigma of in justice has confounded no(prenominal) of its illumination to the present generation. If anything its blunderuous tentacles do penetrated an ever younger population. Conduct a curso ry survey of titles for young adults in any bookstore to the highest degree you. The panorama of subjects on crimes, killings, murders, vampires, demons, downfall angels, atrocious spirits, ghouls, witchcraft, and sorcery tells of a unit of measurement new generation that is being exposed to the notion of grievous as something of a novelty on a massive and unprecedented scale.The conceal of corruptive upon our young as organises of entertainment whitethorn engender a familiarity that breeds contempt. And so by and large if we atomic number 18 not watchful, the corruption that is barbarous may no longer be so plagueness, at to the lowest degree in perception and appearance to a new generation. Evil is a Mystery While rescuerians rightly sorrow and sympathize with the suffering that evil processs, it should also come as no surprise that the work of evil has and will escalate in the last age. Aside from natural disasters and calamities, mans inhumanity to man is writ la rge on the tone of report.The last century alone has seen untold sufferings and unaccountable lives lost to ii great wars. This century itself, opens with a man do disaster that staggers the imaginationthe destruction of the twin Towers done acts of terrorism. The vivid imagery of the implosion of both Towers, and the sense little cobblers last of thousands of innocents following the run-in of the two hijacked passenger planes ar forever march on in the promontorys of the homo as 9/11, a reminder of the venom of evil in a most graphic form. Indeed in record book thither is a conundrum that is evilthe whodunit of anarchy.As portrayed in Thessalonians, this brain-teaser is already operate in nation and human society to bring about a presagely say situation for the ultimate exposure of evil in the last days preliminary to, and heralding the Lords second coming (2 Thess. 22-4, 6-7, 8a). These passages clear depict the present state of the human beings with its var ious manifestations of lawlessness, evil and sufferings as the result of the operation of a brain-teaser, the mystery of evil and lawlessness that is portion out down now in operation(p) everywhere, culminating in the entranceway of evil incarnatea man of lawlessness, the son of perdition.The teleology of evil is ultimately embodied in a person, the person of the enemy of idol. Let it not be forgotten and so at the outset of our discussion on paragon and evil, that the rampant lawlessness and many faces of evil that we see around us is not however the mere reveal of mans doings. It is according to saint capital of Minnesota, none other than hellers operation (v. 9a) in all top executive and signs and wonders of a lie, and in all deceit of unrighteousness (vv. 9b, 10). The innovative mind with its scientific en inflameenment, and anti-supernatural outlook, easily askew the personification of evil.But the clear deposition of scripture is that evil is not just a thing, a mere act of wrongdoing or transgression. It is all that to be sure, muchoer up to now more so, the true nature of evil is that it is personified in scripturethe evil one (Matt. 1319, 38 Mk. 939 Jn. 1715 Eph. 616 Col. 39) as scripture calls itwith a mind and will of its own, that is totally and irrevocably opposed to god. Even as true(p) is a person, immortal Himself, for no one is exhaustively object beau ideal alone (Mark 1018 Luke 1819) redden so we need to realize in the depths of our being that evil is no less a person, Satan himself.To believe otherwise is to downplay the reality, nature and insidiousness of evil. correspond to perceive revelation (2 Thess. 21-3), the exposure of the mystery of lawlessness (and thence the ultimate unveiling of the mystery of evil) will precede the revelation of the mystery of god (Rev. 107). This is not to say that evil has priority over graven image in any way, plainly that evil is a shroud, a veil of darkness upon man, that is even now being lifted, that man may see the full glory of deity.In other intelligence informations, a midst a existence that has been corrupted by evil, paragon Himself is working by means of salvation history to expose, overturn, undo, nullify and depose the mystery of evil and all its outworking, following which the mystery of theology will be unveiled in all its glory. and so evil should be recognized for what it is. We should not forget even for a fleeting moment that evil is more than just an intellectual or emotional conundrum. It is an anomaly of cosmic proportion amenable only to a firmness of the pitsgle-valued function that comes from an all- fountainful, all- pricey, and all-wise matinee idol.To embark on a discussion of theodicy with respect the chastity of immortal and evil is to plumb the depths of mystery the mystery of god, and the mystery of evilaround two persons, beau ideal and Satan. It is no surprise then that inning opines in his Doctrine of paragon1 that the line of work of evil is the most difficult riddle in all of theology. In what follows we will attempt a prolegomenon on a discussion of this very difficult question, If divinity is close wherefore is on that point evil in the field from the following perspectives 1. The homework of the problem of evil 2. The various solutions to the problem of evil as conceived by man 3. theologys creation unveiling His without end intention thence evil? 4. The unveiling of the mystery of theology and the mystery of rescuerthe divine answer to evil The Formulation of the Problem of Evil Is he automatic to prevent evil, that not able? Then he is impotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Whence then is evil? 2 Epicuruss unanswered question The presence of evil in the face of a better divinity fudge has been called the problem of evil. As eloquently verbalize by Epicurus and David Hume, it is a triad (quoted above) of propositions that imply boobce there is evil, there is no God.This formulation of the classical problem of evil assumes that God and evil pecknot both co-exist. In this under contributeing, and from a logical and existential perspective, God and evil argon inconsistent and thus mutually exclusive. But it has been pointed out by several philosophers, curiously Alvin Platinga3 that all that is needed to resolve the purported logical contradiction as stated by Epicurus and Hume, is to posit that an omnipotent, omniscient, and omnibenevolent God may have morally suitable reason for allowing evil.Building on this, Groothius suggests that the classical form of the problem can be reformulated as follows4 1. God is omnipotent and omnipresent 2. God is omnibenevolent 3. in that location is objective evil 4. For any evil that God allows, God has a morally sufficient reason for allowing this evil, even if we do not sock this morally sufficient reason is in some cases. and so from a ded uctive-logical perspective, the actual existence of evil in a world created by God is not incompatible with an omnipotent, omniscient and omnibenevolent God.As Platinga puts it, A good God will eliminate evil as far as he can without either loosing a great good or bringing about a greater evil. 5 Consequentially, there is no contradiction between a good God and the existence of evil in the world. Perhaps this is the reason skeletal frame begins his discussion on the problem of evil with the assumption that God exist,6 as opposed to the more handed-down classical formulation that says Gods existence in the face of evil cannot be taken a-priori, but rather must go along as a proposition with truth value as so far to be demonstrated.In ranges reformulation the argument assumes the following form 1. If God is omnipotent, he is able to prevent evil 2. If God is good, he wants to prevent evil 3. But evil exists Conclusion either God is not omnipotent or he is not good The issue for puke then is not Gods existence in the face of evil, but what kind of a God is He that is sustain by Christian theists, and whether such(prenominal) a God is incompatible with the existence of evil in the world. Coming from an evangelical Reformed tradition, trope unimpeachably affirmed the biblical testimony that God is all-powerful, all-good, and all-wise.The implication here is that any solution to the problem of evil that runs counter to these biblically endorseed attributes of God are miserable to account for the problem of evil in a world created by an all-benevolent, powerful and wise God. The various Solutions to the Problem of Evil as conceived by Man In his Doctrine of God, Frame surveys three categories of solutions to the problem of evil as conceived by man, albeit some more biblically sound than others.The legitimate focuses on the nature of evil, the second on the ways in which evil contributes to the overall good of the universe, and the third on Gods deputa tion with regard evil. In this section we will present a synopsis7 of Frames critique of these attemptes from a biblically sanctioned perspective, and draw a decision as to his stand with regards the problem of evil. The nature of evil In this course Frame presents the views of those who regard evil as illusion, such as in Hinduism. This proposal crushs as a solution because of the reality of the suffering that evil afflicts.If evil is an illusion, why is suffering so real? A more widespread notion held by Christendom that finds adherents in Augustine, Catholics and post-Reformist scholastics, and many modern apologists and theologians is evil as privation. Evil in this view is not an illusion. quite a it is an absence of good where good should be. As such it is a privation, a deprivation of good. In Gilsons version and exposition, since God created all things good, everything is good in so far as it has being. Therefore in his regard evil is non-being, and God does not create nonbeing.But even if disposed(p) that evil is a lack or privation of being, Frames contention is that it would not absolve God of blame for evil. 8 some other objection is that scripture does not speculate whether evil is being or non being, and doing so takes the evil out of evil and reduces the righteousness-sin relation to metaphysics, and thusly depersonalizes and detracts from the free weightiness of sin. So, from a biblical perspective, the privation argument also is inadequate as a solution to evil for it does not recognize evil for what it isan objective reality in the world.Some good things about evil as it contributes to overall good This is the argument that evil in the world is good when seen from a broader perspective. The goodness of God is such that He does bring about greater good from evil. watchword testifies that God does utilize evil to test His servant as in Job, to discipline His children (Heb. 127-11), to develop patience and perseverance in trusters (Jam es 13-4). This so called greater good denial is contingent particularly upon Gods lordship attribute of control, that God is sovereign over evil, and can therefore use it for good.Christian stand against evil is firmly rooted in faith in an all-benevolent God who has provided for its defense. In this regards, the apostle Peter, while acknowledging the corruption that is in the world by hunger (2 Peter 14), reminds believers that God has granted to them all things pertaining to brio and godliness, and curious and exceedingly great promises that they should persevere with all diligence, virtue, knowledge, self-control, endurance, godliness, brotherly love, and love that Christians would be fruitful amidst a contrary world (vv. 3-8).In this vein, Saint Paul also writes that all things work together for good for those who love God and are called according to His purpose (Rom. 828). While cautioning readers on such items as the proper definition and Gods standard for good, that it is for Gods greater glory the need to evaluate Gods action over the full extent of human history and the fatality of faith given the early orientation of this ultimate theodicy, Frame loves that the greater-good defense is basically sound. But interestingly, he says, seemingly by way of postscript, it leaves us with a sense of mystery.For it is hard to imagine how Gods good purpose9 justifies the evil in the world. 10 Evil and Gods office Here Frame goes done a whole gamut of verbs in an learned attempt to give an appropriate delineation for Gods race to evil authors, brings about, causes, controls, creates, decrees, foreordains, incites, includes within His plan, makes happen, ordains, permits, plans, predestines, predetermines, produces, stands behind, and wills. Among these Frame cautions against the use of authors, incite, stand behind, wills and create.Authors seems to suggest that God (like the author of a book) not only brings evil about but approves of it. Contrary to scripture incites and stand behind can mean that God encourages people to do evil things. Wills is ambiguous, since it can mean God approves of evil, or simply that He brings it about. Frames view is that creates can be awkward because evil is a quality, not a thing, and God creates things, not qualities. Even so, it should be noted that Isaiah 456-7 says, I am the LORD, and there is no other, the One forming light and creatingdarkness, causing well-being and creating evil11 I am the LORD who does all these. According to Frame, all the other terms listed are less controversial. They differ only in connotation and can be appropriate descriptors at one time or another depending on context. Amidst his remarkable virtuosity on words, the crux of the matter is whether God merely permits evil, or whether He actually brings evil about in some sense. Scripture teaches that God controls human decisions (Gen. 455-8 Prov. 169 Acts 223-24), even when these decisions are sinful.As a testament t o Gods right-down Lordship and control over the whole realm of creation, Christian scripture attest unequivocally that God controls all events He makes everything happens as it does (Lam. 337-38 Rom. 828 1136 Eph 111). Astonishingly as it sounds, we cannot even become believers of Christ unless God draws us (John 644, 65 Acts 1614-15). For these biblically founded reasons, Frame affirms that God does bring about sinful decisions of human beings. Frame is a compatibilist who does not subscribe to a libertarian view of execution.A touristed premise of libertarian argument is that it is better to create salve beings who may fail than to create beings who are robots or automata or puppets as such. Certainly there is truth in this, but contra scripture, libertarians ascribe to mans freewill12 an indecorum that is quite absolute but alien to biblical mentation. Libertarianism holds that nothing in an agents environment or in God Himself or even in the agents character compels him fro m doing or not doing something. In this view, freedom of the will and determination of the will from factors outside of the will are therefore incompatible.For the libertarian or incompatibilists, the power of contrary choice is a necessary choice for moral agency. Notable adherents of libertarianism include the early Augustine to C. S. Lewis, Alvin Platinga, Richard Swinburne and Norman Geisler among others. These have championed libertarian agency as the basis of defense for the problem of evil. As Geisler puts it, if it is good to be free, then evil is possible. Freedom means the power to choose otherwise. So in this present world if one is free to do good, he is also free to do evil any(prenominal) alleged.freedom not to choose evil rather than good is not really freedom for a moral creature. 13 Frame on the other hand concludes his argument on the problem of evil by saying, the answer to the problem of evil turns entirely on Gods sovereignty. It is as far as could be imagin ed from a freewill defense. It brings to our management the fact that his prerogatives are far greater than ours 14. No doubt Frames stand on the absolute sovereignty of God is a very hard teaching because at one level it makes the problem of evil more intractable.But Frame has suggested that it is also reassuring because if evil comes from some other source other than God, it would be very disturbing, as it implies evil may ultimately be beyond Gods purview and control. Such a state of affair would be undesirable indeed, if not at all unthinkable. As conclusion to Frames survey, there are a few points worth reiterating. The main take home lessons from among the three categories of proposals on the problem of evil is that any biblically sanctioned solution must hold in tension the following scriptural truths1. Evil is an objective, and undeniable reality in the world. It is neither an illusion nor a privation of sorts. But there is a veil of inscrutability to the mystery of evil, and therefore we should not expect to subly penetrate the enigma that is evil. We must acknowledge in all humility that we are not meant to have complete arrangement of the problem of evil this side of timeless existence. 2. The existence of evil in the world is not incompatible with an all-powerful, all-good and all-wise God.On the contrary scripture attests that Gods goodness and sovereignty in His attribute of lordship and control is such that He utilizes evil for our overall good, and to His greater glory. As this is future oriented, it requires the practice session of our faith. 3. Given Gods absolute sovereignty, human freedom and agency must be understood in a compatabilistic manner, that is, it is compatible with Gods agency in foreordaining all our decisions. In this regards any libertarian solution to the problem of evil that curtails, or put a limit on.Gods attribute of total lordship and control is contrary to biblical testimony. Gods creation unveiling His pure(a) intentionwhence evil? In this section we examine pertinent biblical evidence on the subject of evil more closely. It is worthwhile noting here that out of 1,189 chapters in the sixty-six books of the Bible, only the offshoot and last two ( propagation 1-2 manifestation 21-22) are without evil. That leaves 1,185 chapters in which the problem of evil is dealt with in the light of Gods gross(a) plan for His creation.On the one hand we should recognize evil for what it is. But we should also be careful not to overplay that card. For it is well to remind ourselves that evil like all things else, is under Gods complete control. In the huge canvas of biblical narratives, and in light of Gods goodness, wisdom and sovereignty, evil is just the negative punctuate against which God unveils two glorious mysteries the mystery of God (Col. 22), and the mystery of Christ (Eph. 34 Col. 43) for the fulfillment of His divine parsimony in creation. Gods creation unveiling His sempiternal intent ion.Evil needs to be seen in relation to Gods eternal intention for man in the first place the fall. If we would understand Gods intention, we have to pay careful attention to the first two chapters of multiplication before evil and sin entered the world of man. In these two chapters, God created the orbit and the earth in good order (Gen. 110, 12, 18, 21, 25, 31), and committed the man whom He created in His image and likeness with His office to rule over all created things (Genesis 126-28). Man is in the image of God in order to emit God, and he has received Gods self-confidence to represent God.In order to have the full image of God to express God, and realize the full warrant of God to represent Him, man must have Gods life in him15. Therefore, in the first two chapters of Genesis, there is not only image and authority (Genesis 1), but also life, signified by the shoe shoetree of life (Genesis 28-9). Although man, created in the image of God and committed with Gods autho rity in Genesis 1 is very good, he is not up to now faultless with respect Gods trustworthy intention for him. Frame is right in distinguishing between that which is merely good in Genesis 131 and that which is gross(a)16.In Genesis 1, although man was created good, he has the authority to sin. It seems that for Frame, to be perfect, man must also suffer the God-like quality of not being able to sin. So after Genesis 1, we have Genesis 2, where man was placed in Eden with the tree of life and the tree of knowledge of good and evil (also in the midst of the garden). Gods intention was that man should take in the tree of life, representing God as life, and reject the tree of knowledge of good and evil, that the created man may be perfect according to Gods original design.It is by eating (partaking and receiving into him) the fruits of the tree of life, that he may have Gods eternal life (cf John 551 and Gen. 322. Also see explanatory note 15 on foliate 14) and hence the ability to be conformed to this life in all its internal goodness, including the ability to not sin. In other words, man was created as a special vessel (Rom. 920-21) with Gods image and likeness, but if he stops in Genesis 1, that is all he hasthe outward-bound form of Gods image and likeness. As such, he will not be perfect, because though good, he has the potential to sin.This is like a baseball mitt which was created in the image of a hand. The baseball glove is good because it has the exact outward image of the hand, but this is not perfect because the five fingers of the glove is just an image. They are not able to employment perfectly the way a hand can. According to its original design, the glove can only fulfill its full potential and be perfect if it receives the hand into it as content. Likewise in mans original created state, the image and likeness that he possessed is good but not perfect. To be perfect according to Gods eternal intention, man must have Gods life in him.Whe nce evil? Unfortunately, before God could come into man as life17 and carry out His purposes, the embodiment of Satanthe subtle serpent, caused man to fall (Genesis 31-7). Due to the fall, the race of go failed God. Romans 6 tells of the tragic consequences of the ingress of sin and evil upon the worlds stage when Adam disobeyed Gods command to not eat of the tree of knowledge of good and evil. Paul says that through one mans disobedience, evil entered the worlds stage, and through sin, closing passed to all man because all have sinned (512).Furthermore, the apostle adds that through the disobedience of one man the many were constituted18 sinners (v. 19). Even more than just an act of wrong doing, sin in Pauline understanding is an inward constitution, the nature19 of sin within man (720b, 23). Through his fall Adam received an element that was not created by God. This was the satanic nature of sin. Thus evil entered the world as sin, which became the constituting essence and mai n element of fallen man. It is this constituting essence and element that constituted all men sinners. So we are sinners not primarily because we sin rather, we sin because we are sinners.Whether a man does good or evil, in Adam he has been constituted a sinner. This is due primarily to an inward element in fallen man, which is prior to his outward action of wrongdoing. This constituting element is the element of sin, and through sin destruction passed to all men because all have sinned. Hebrews 214 exposes the get as the one who wields the power of death. Death is like a mechanism in the hand of the evil one. It is the power of incapacity that is now operating in fallen man. Through the power of death, the devil renders mankind incapable of obedience to God.For in every sinner, death lords it over him (Rom. 69b), reigns in his mortal body (v. 12), and makes him a slave to sin (v. 16). And so the devil, sin and death can be likened to an evil trinity that is now operating as a m ystery in fallen manthe mystery of lawlessness (2 Thess. 27a). Out of this come all the moral, natural, and physical manifestations of evil in the world. This then is the subtlety of the entrance of evil as sin and death into the world created by God in good order.The unveiling of the Mystery of God, and the Mystery of Christthe divine answer to evil Our thinking concerning the problem of evil tends to be man centered, probably because of the existential reality of suffering that evil brings. From such a standpoint, it is psychologically difficult to send word what greater good can issue from the afflictions caused by the existence of evil in the world20. The apostle Paul however councils that human sufferings are but flying lightness of affliction (when seen in the light of Gods eternal intention for man), for suffering works out for us an eternal weight of glory far beyond all comparison (2 Cor.417).But these things are God-centered, things of faith which eyes have not seen, ear s have not heard, and have not come up in mans hearts, things that God has prepared for those who love him (1 Cor. 29). There is a glorious and greater mystery than evil that God desires to reveal and work out through the design that searches all things, even the depths of God (v. 10). To indicate that Gods eternal intention is higher than that which man could conceive, the impudent Testament uses the word mystery to qualify it.Mystery occurs 27 times in the New Testament21, of which 24 are optimistic and 3 negative. The three negative cases quote firstly to the mystery of lawlessness (2 Thess. 27), and lastly, the mystery of Babylon the Great (Rev 175, 7). As we have seen, the mystery of lawlessness is the mystery of evil, the mystery of Satans operation. This will consummate in the mystery of Babylon the Great as the finality of Satans work in the world. But over and against the mystery of Satans operation, there are 24 positive references to the mystery of Gods operation in t he New Testament.The first group concerns the mysteries of the kingdom of heaven, and the kingdom of God in the Synoptic evangel (Matt. 1311 Mk. 411 Luke 810). This is followed by 23 usages of the word mystery (20 of which are Pauline) to describe Gods eternal purpose, Gods will, Christ, the gospel, the believers salvation, the believers stewardship, the believers hope, the transfiguration of the body, faith, the perform and the Body of Christ. The last reference is Revelation 1017, in which the apostle John proclaims that the mystery of God is finished.Clearly God Himself is working out a mystery through the ages to effect the convalescence of a fallen world back to His eternal intention, which according to Saint Pauls writings can be summed up as two great mysteries the mystery of God, who is Christ Himself (Col 22), and the mystery of Christ, which is the church as the Body of Christ (Eph. 3-4, 9 532). The Mystery of GodChrist. God is a mystery, and Christ as the embodiment o f God to express Him, to make Him known, is the mystery of God (Col. 22-3, 9).With the entrance of sin and death into the world, the man created by God was spoiled by His adversary. But the motionless and everlasting God would never change by annulling His eternal purpose which He made in eternity past for eternity future (Eph. 39-11). Thus He had to rescue the man whom He had created for His immutable purpose, even at the cost of His only begotten Son (John. 316). Gods solution to the evil, sin and death that has come into the world is Christ Himself as the mystery of Godin whom are all the treasures of wisdom and knowledge (Col22-3).It is for this reason that even in eternity past Christ as the second of the divine Trinity was preparing to come into time (Micah 52) to die for fallen man according to the divine determination made in the council of the divine Trinity in eternity past (Acts 223 1 Pet. 118-20). Gods incarnation in Christ, His death and resurrection, is negatively to solve the problem of sin and death, and positively to re-open the way back to the tree of life that man lost in Genesis 3, that man may receive God as life.In fact, the whole process of Christs incarnation, human living, death, resurrection and raise is a mystery, the great mystery of godliness (1 Timothy 316) by which God resolves the problem of evil, sin and death. The problem of sin is resolved through delivery boys death on the cross. Through the cross He accomplished what may be termed judicial redemption22 (Romans 510a), in which is tenderness of the believers sins (47), justification of the believers (324), and reconciliation of the believers to God (511).Without the accomplishment of redemption with exonerateness, justification and reconciliation, there would be no basis for a righteous God to forgive a sinful people, and no way for sinful man to approach Him. The problem of death is resolved through Gods organic23 salvation in life (Rom. 510b), an aspect much neglected , if not in doctrine at least in emphasis. This aspect of Gods salvation is carried out by Christs life in the Spirit. In order to accomplish this, in resurrection He became a invigorating Spirit (1 Corinthians 1545b).We receive this Spirit through regeneration (John 36). Whereas before we were dead in our trespasses, transgression and sin, now we are made alive in Christ (Eph. 21, 5). Today, Christ indwells believers through the Spirit. This is Christ in us, our hope of glory (Col. 127). Christ is our life wait to be manifested (Colossians 34). He is our life Scripture attests that the Spirit of God, the Spirit of Christ, even Christ Himself, is in us today (89-11)24.This heavenly ministry of deliverymanpost resurrection and in ascensionis within the believers as the Spirit, and it spans the whole spectrum of Gods organic salvation in life from regeneration (Titus 35), through sanctification (619, 22 1516), renewing and transformation (122b) to conformation (829) and nimbus (83 0). It is indeed a salvation so great (Heb. 23a), for its eschatological goal is for Christ to make His home in our hearts through faith and that we may be filled unto all the fullness of God (Ephesians 316-19).And so, through the process of Gods salvation in life our spirit is enlivened (Rom. 810), our mind becomes life (Rom. 86b), and even our mortal bodies also will receive life through the Spirit who indwells us (Rom. 811b). Over against the reigning of sin in death in fallen man, much more we who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ (517b). Thus in Gods salvation our whole being comes alive in order that just as sin reigned in death, so also grace exponent reign through righteousness unto eternal life through Jesus Christ our Lord (521).In this way Christ destroys the hold of him who has the cleverness of death, that is, the devil (Heb. 214) The Mystery of Christ. Christ is also a mystery, and the ch urch as the Body of Christ to express Him, to make Him known, is the mystery of Christ (Eph. 34, 9 532). This mystery is Gods economy, or Gods administration to head up all things in Christ. The Bible affirms that God created the heavens and the earth for a purpose. Ephesians 19 reveals to us that God has a good pleasure.