God's Redemption And Restoration Theology

God's redemption and restoration theology encompasses the divine plan for humanity's salvation and the renewal of creation, a concept central to Christian thought ^[9]. This overarching scheme is not left to chance but is orchestrated according to God's predetermined counsel and will, with specific ends in view ^[2]. The work of Christ is understood to achieve two primary objectives: the removal of the curse of sin and the restoration of humanity ^[1].

The concept of redemption is deeply rooted in the idea of a covenant between the Father and the Son concerning the salvation of humanity ^[3]. Christ's advent into the world is seen as the execution of this covenant, and the nature of this covenant defines the purpose of his death ^[3]. In Reformed theology, this covenant of redemption implies that humanity, having lost the ability to fulfill the conditions of the covenant of life through the Fall, necessitated God's intervention ^[3].

The historical development of the doctrine of atonement, a key component of redemption, is often divided into three periods: Patristic, Scholastic, and the Reformation era to the present day ^[1]. While various theories of atonement have emerged, they generally aim to explain how Christ's work addresses the problem of sin and effects salvation ^[1]. For instance, some early Church Fathers spoke of Christ saving the world as a teacher, while others emphasized his role as a ransom given to Satan ^[8].

A significant aspect of redemption theology is the understanding that God's plan involves not only individual salvation but also a broader restoration. This restoration extends to the renewal of human nature and, ultimately, the entire creation. The work of Christ is seen as producing a subjective effect in the sinner, overcoming evil and restoring holiness ^[7]. This inward change is accomplished through various means, depending on the specific theological perspective ^[7].

The application of Christ's redemptive work to individuals is carried out by the Holy Spirit, leading to the actual salvation of God's people ^[9]. This process involves election to holiness, meaning that individuals are chosen to be made holy, rather than being chosen because they are already holy ^[6]. This highlights the sovereign nature of God's grace in redemption ^[10].

However, not all theological perspectives agree on the precise mechanisms or implications of redemption. Some views, for example, reject the idea that Christ obeyed the law and bore its penalty vicariously as a substitute for sinners ^[4]. They also deny that Christ's righteousness is imputed to believers as the basis for their justification, or that saving faith involves resting on Christ's objective righteousness ^[4]. Such perspectives often do not view justification as a forensic or judicial act where God declares a sinner just ^[4].

The doctrine of restoration also touches upon the resurrection of the body, a concept found in various forms in ancient religions, though it is a distinct doctrine within Christianity ^[5]. This doctrine, despite its apparent improbability and challenges to natural analogy, is a cornerstone of Christian hope for ultimate restoration ^[5].

Sources

CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 108: CHAPTER IX. THEORIES OF THE ATONEMENT. The history of this doctrine is commonly divided into three per nods, the Patristic; the Scholastic; and the time of the Reformation and from that event to the present day. The method which the writers on this subject have usually adopted, is to pass in review in chronological order the distinguished theologians living during these several periods, and present a general outline of the teaching of each. The two great objects to be accomplished by the work of Christ are, the removal of the curse under”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 59: God himself. As in all these lower departments of his works, God acts according to a preconceived plan, it is not to be supposed that in the higher sphere of his operations, which concerns the destiny of men, everything is left to chance and allowed to take its undirected course to an undetermined end. We accordingly find that the Scriptures distinctly assert in reference to the dispensations of grace not only that God sees the end from the beginning, but that He works all things according to the counsel of his own will, or, according to ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 107: § 2. Proof of the Augustinian Doctrine. That these questions must be answered in the affirmative, is evident, — 1. From the nature of the covenant of redemption. It is admitted that there was a covenant between the Father and the Son in relation to the salvation of men. It is admitted that Christ came into the world in execution of that covenant. The nature of the covenant, therefore, determines the object of his death. According to one view, man having by his fall lost the ability of fulfilling the conditions of the covenant of life, Go”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 28: Christian doctrine, they agree, first, in rejecting the Church view of the plan of salvation; they deny that Christ obeyed the law and bore its penalty vicariously, or as the substitute of sinners; they deny that his righteousness is imputed to the believer as the ground of his justification; they deny that saving faith consists in receiving and resting on the righteousness of Christ as something objective; they deny that justification is a forensic or judicial act in which God pronounces the sinner just, not on the ground of his subjecti”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 82: § 2. History of the Doctrine. The doctrine of the resurrection of the body is not exclusively a doctrine of the Bible. It is found, in different forms, in many of the ancient religions of the world. This is the more remarkable as it is in itself so improbable, and so much out of the analogy of nature. One generation of plants and animals succeeds another in uninterrupted succession; but the same individuals never reappear. The case is the more remarkable when we consider the difficulties with which the doctrine is beset; difficulties so g”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 59: all his works of creation, providence, and redemption, which is declared to be his own glory, but we have, in many cases, the relation which one 316 part of this scheme bears to other parts expressly stated. Thus, for example, it is said, that Christ died in order that He might save his people from their sins. We are elected to holiness. Therefore election precedes sanctification. We are chosen to be made holy, and not because we are holy. These revelations concerning the relation of the subordinate parts of the scheme of redemption, of n”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 113: § 5. The Mystical Theory. The fifth theory on this subject is the mystical. This agrees with the moral view (under which it might be included), in that it represents the design of Christ’s work to be the production of a subjective effect in the sinner. It produces a change in him. It overcomes the evil of his nature and restores him to a state of holiness. The two systems differ, however, as to the means by which this inward change is accomplished. According to the one it is by moral power operating according to the laws of mind by the e”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 114: § 6. Concluding Remarks . In reviewing these several theories concerning the method of salvation through our Lord Jesus Christ, it is important to remark, — 1. That it is not to be inferred because certain writers are quoted as setting forth one particular theory, that they recognized the truth of no other view of the work of Christ. This remark is especially applicable to the patristic period. While some of the fathers speak at times of Christ’s saving the world as a teacher, and others of them say that He gave himself as a ransom to Sa”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 57: SYSTEMATIC THEOLOGY PART III. SOTERIOLOGY. 312 313 PART III. — SOTERIOLOGY. Under this head are included God s purpose and plan in relation to the salvation of men; the person and work of the Redeemer; and the application of that work by the Holy Spirit to the actual salvation of the people of God.”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 142: to give saving grace to some and not to others. This is the principal distinguishing feature between the theory of these French theologians and of the Semi-Pelagians and Remonstrants. The former admit the sovereignty of God in election; the latter do not. This system necessitates a thorough change in the related doctrines of the gospel. If fallen men have power to repent and believe, then original sin (subjectively considered) does not involve absolute spiritual death. If this be so, then mankind are not subject to the death threatened t”

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