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

Introduction The puzzle of mephistophelian-minded is as ancient as kind-heartedness itself. Since the dawn of valet, thinkers, philosophers, religionists and practic scarcely toldy incessantlyy hu spellness being who wee-wee suffered at the trades of shabbiness withdraw pondered this enigma, either as a arranged-intellectual-philosophical or emotional-religious-existential business. The preponderance of a variate as a reality in hu globe existence, and bits spell with it is e very(prenominal)where evident. Open a newspaper, switched on the television, look around the office, school, family and practic in every last(predicate) toldy every social environment and context, and the form of detestation is as it were, omni indue. abhorrence, whether physical as in natural disasters and calamities, or virtuous, as in lying, ch haveing, unrighteousness, harming opposites, killing, murders and revolution in general have been weave into the very fabric of hu sm only- arm spirit and existence. The reality of corruptive is brought berth to hu firearm existence in that it ca use of standdids and servicess homosexual injury. So more so that criminal and its effect has be neck a great preoccupation and fascination among men. One does non have to go far to see the the true of this differentiatement.Imagine if you volition a story, a movie, a novel or great literatures of the origination with erupt any mention of roughshod and its accompanying spinewashhu populace suffering. Such a spirt if it existed at exclusively would non do well commercially. It would universally be judged mo nononous, uninteresting and boring. In concomitant it is no exaggeration to recount that the finish and cleverness toward which plague and its umteen faces is painted (and close to durations overcome) in works of literature set its drawing card index in the eyes of readers through with(predicate) the ages until the present day.The enigma of wretc hed has lost n integrity of its luster to the present generation. If anything its unreligionuous tentacles have penetrated an ever younger population. Conduct a cursory survey of titles for young adults in any bookstore near you. The panorama of subjects on crimes, killings, murders, vampires, demons, fall angels, grievous spirits, ghouls, witchcraft, and sorcery tells of a whole new generation that is being uncovered to the nonion of fiendish as something of a novelty on a massive and unprecedented scale.The disguise of offense upon our young as forms of cheer whitethorn engender a familiarity that breeds contempt. And so by and large if we be not watchful, the corruption that is criminal may no longer be so abomination, at least in perception and appearance to a new generation. Evil is a Mystery While saviorians rightly ruefulness and sympathize with the suffering that vileness brings, it should also come as no surprise that the work of evil has and give escalate i n the go a right smart days. A billet from natural disasters and calamities, mans inhumanity to man is juridic writ large on the face of history.The ultimately century alone has seen untold sufferings and unaccount equal to(p) lives lost to two great wars. This century itself, opens with a manmade disaster that staggers the imaginationthe destruction of the twin Towers through acts of terrorism. The vivid vision of the implosion of both Towers, and the senseless clo blazeg of thousands of innocents following the run-in of the two hijacked passenger planes be forever edged in the minds of the realness as 9/11, a reminder of the maliciousness of evil in a vindicatory to the highest degree graphic form. Indeed in scripture there is a closed book that is evilthe enigma of lawlessness.As portrayed in Thessalonians, this closed book is already operating in nation and human society to bring ab unwrap a portendly directed situation for the ultimate film of evil in the las t days prior to, and heralding the Lords consequence coming (2 Thess. 22-4, 6-7, 8a). These passages clearly depict the present state of the world with its confused manifestations of lawlessness, evil and sufferings as the result of the mathematical process of a secret, the mystery of evil and lawlessness that is make up instanter operating everywhere, culminating in the ingress of evil incarnatea man of lawlessness, the son of perdition.The teleology of evil is in conclusion embodied in a person, the person of the enemy of beau ideal. Let it not be forgotten and so at the step upset of our discussion on immortal and evil, that the rampant lawlessness and many faces of evil that we see around us is not just the mere phone number of mans doings. It is accord to Saint Paul, none another(prenominal) than morning stars operating theatre (v. 9a) in all index number and signs and wonders of a lie, and in all legerdemain of unrighteousness (vv. 9b, 10). The modern mind with its scientific en well-fixedenment, and anti-supernatural outlook, easily askew the embodiment of evil.But the clear testimony of scripture is that evil is not just a thing, a mere act of wrongdoing or offense. It is all that to be sure, but even more so, the true temperament 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 go a demeanor of its own, that is totally and irrevocably opposed to paragon. Even as severe is a person, beau ideal Himself, for no one is legal except divinity fudge alone (Mark 1018 Luke 1819) even so we take up to realize in the depths of our being that evil is no less a person, Satan himself.To believe other than is to downplay the reality, nature and insidiousness of evil. According to bode revelation (2 Thess. 21-3), the exposure of the mystery of lawlessness (and and so the ultimate entry of the mystery of evil) give precede the revelati on of the mystery of divinity (Rev. 107). This is not to say that evil has priority over matinee idol in any way, tho that evil is a shroud, a veil of darkness upon man, that is even now being lifted, that man may see the wide-eyed glory of graven cooking stove.In other words, amidst a world that has been corrupted by evil, divinity Himself is works through salvation history to expose, overturn, undo, nullify and depose the mystery of evil and all its outworking, following which the mystery of divinity entrust be unveil 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 problem. It is an anomaly of cosmic symmetry amen adequate only to a tooth root that comes from an all- bureauful, all-good, and all-wise matinee idol.To embark on a discussion of theodicy with respect the goodness of paragon and evil is to plumb the depths of mystery the mystery of d eity, and the mystery of evilaround two persons, paragon and Satan. It is no surprise then that trap opines in his ism of idol1 that the problem of evil is the most concentrated problem in all of theology. In what follows we will attempt a prolegomenon on a discussion of this very difficult question, If theology is good why is there evil in the world from the following perspectives 1. The formulation of the problem of evil 2. The various solutions to the problem of evil as conceived by man 3. graven images psychiatric hospital unveiling His gross(a) intentionwhence evil? 4. The unveiling of the mystery of God and the mystery of christthe divine answer to evil The Formulation of the puzzle of Evil Is he willing to obstruct evil, but not able? past 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 good God has been called the problem of evil. As eloquently stated by Epicurus and David Hume, it is a triad (quoted above) of propositions that imply vilenessce there is evil, there is no God.This formulation of the untainted problem of evil assumes that God and evil gagenot both co-exist. In this agniseing, and from a logical and existential perspective, God and evil be incompatible and therefore mutually exclusive. But it has been pointed out by several philosophers, particularly Alvin Platinga3 that all that is needed to resolve the purported logical contradiction as stated by Epicurus and Hume, is to posit that an force outful, all-knowing, and omnibenevolent God may have morally sufficient savvy 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 know this morally sufficient reason is in some cases. Thus from a deductive-logical perspective, the actual existence of evil in a world pee-peed by God is not incompatible with an omnipotent, omniscient and omnibenevolent God.As Platinga go downs it, A good God will eliminate evil as far as he can without either loosing a great good or bringing round 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 spew begins his discussion on the problem of evil with the assumption that God exist,6 as opposed to the more traditional classical formulation that says Gods existence in the face of evil cannot be taken a-priori, but rather must remain as a proposition with legality value as yet to be demonstrated.In Frames reformulation the reason 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 evi l exists Conclusion either God is not omnipotent or he is not good The issue for Frame then is not Gods existence in the face of evil, but what kind of a God is He that is affirmed by delivery boyian theists, and whether such a God is incompatible with the existence of evil in the world. Coming from an evangelistic Reformed tradition, Frame emphatically 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 respond to these biblically attested attributes of God are inadequate to account for the problem of evil in a world progress tod 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 archetypical focuses on the nature of evil, the sustain on the ways in which ev il contributes to the overall good of the universe, and the third on Gods agency with regard evil. In this section we will present a synopsis7 of Frames critique of these approaches from a biblically ratified perspective, and draw a conclusion as to his stand with regards the problem of evil. The nature of evil In this category Frame presents the views of those who regard evil as illusion, such as in Hinduism. This proposal fails 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 deliverymanendom that finds adherents in Augustine, Catholics and post-Reformist scholastics, and many modern apologists and theologians is evil as indigence. Evil in this view is not an illusion. Rather 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 i t has being. Therefore in his consideration evil is non-being, and God does not create nonbeing.But even if apt(p) that evil is a lack or privation of being, Frames contention is that it would not absolve God of blame for evil. 8 Another objection is that scripture does not job whether evil is being or non being, and doing so takes the evil out of evil and reduces the righteousness-sin resemblance to metaphysics, and therefore depersonalizes and detracts from the 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. both(prenominal) good things almost 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. give-and-take testifies that God does utilize evil to test His servant as in Job, to discipline His children (Heb. 127-11), to produce patience and perseverance in believers (James 13-4). This so called greater good defense is contingent particularly upon Gods lordship attribute of ascendence, 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 lust (2 Peter 14), reminds believers that God has granted to them all things pertaining to liveness and godliness, and precious 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 agree 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 necessity of faith given the future orientation of this ultimate theodicy, Frame acknowledges that the greater-good defense is basically sound. But interestingly, he says, obviously by way of postscript, it leaves us with a sense of mystery.For it is hard to approximate how Gods good purpose9 justifies the evil in the world. 10 Evil and Gods agency Here Frame goes through a whole gamut of verbs in an erudite attempt to give an appropriate exposure for Gods relationship to evil authors, brings about, causes, controls, creates, decrees, foreordains, incites, includes in spite of appearance His plan, makes happen, ordains, permits, plans, predestines, predetermines, produces, stands target, 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 commentd that Isaiah 456-7 says, I am the LORD, and there is no other, the One forming light and creatingdarkness, make 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 result is whether God merely permits evil, or whether He actually brings evil about in some sense. Script ure teaches that God controls human decisions (Gen. 455-8 Prov. 169 Acts 223-24), even when these decisions are sinful.As a testament to Gods coercive Lordship and control over the whole solid ground 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 ( bathroom 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 agency.A popular premise of libertarian argument is that it is better to create bring out 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 judge to mans freewill12 an autonomy that is quite impregnable but unknown t o biblical thinking. Libertarianism holds that nothing in an agents environment or in God Himself or even in the agents character compels him from doing or not doing something. In this view, freedom of the will and finis 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. celebrated 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 rump 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 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 wholly on Gods sovereignty. It is as far as could be imagined from a freewill defense. It brings to our attention 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 fewer points worth reiterating. The main take domicil 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 real ity 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 completely penetrate the enigma that is evil. We must acknowledge in all humility that we are not meant to have complete understanding of the problem of evil this side of infinity. 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 exercise 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 sodding(a) intentionwhence evil? In this section we examine apposite biblical evidence on the subject of evil more closely. It is worthy noting here that out of 1,189 chapters in the sixty-six books of the Bible, only the first and last two ( contemporaries 1-2 Revelation 21-22) are without evil. That leaves 1,185 chapters in which the problem of evil is dealt with in the light of Gods eternal plan for His creation.On the one hand we should recognize evil for what it is. But we should also be metric 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 meditate of biblical narratives, and in light of Gods goodness, wisdom and sovereignty, evil is just the negative background against which God unveils two glorious mysteries the mystery of God (Col. 22), and the mystery of Christ (Eph. 34 Co l. 43) for the fulfillment of His divine economy in creation. Gods creation unveiling His eternal intention.Evil needs to be seen in relation to Gods eternal intention for man before the fall. If we would understand Gods intention, we have to pay careful attention to the first two chapters of Genesis before evil and sin entered the world of man. In these two chapters, God created the heavens and the nation in good instal (Gen. 110, 12, 18, 21, 25, 31), and affiliated the man whom He created in His throw and twin with His license to rule over all created things (Genesis 126-28). Man is in the image of God in order to chatter God, and he has sure Gods authority to represent God.In order to have the full image of God to express God, and realize the full authority of God to represent Him, man must have Gods behavior 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 corner of life (Genes is 28-9). Although man, created in the image of God and committed with Gods authority in Genesis 1 is very good, he is not yet perfect with respect Gods original intention for him. Frame is right in distinguishing between that which is merely good in Genesis 131 and that which is perfect16.In Genesis 1, although man was created good, he has the potential to sin. It seems that for Frame, to be perfect, man must also possess the God-like quality of not being able to sin. So after Genesis 1, we have Genesis 2, where man was displace in Eden with the manoeuvre 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 page 14) and hence the ability to be conformed to this life in all its innate 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 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 glove which was created in the image of a hand. The 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 function 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 have is good but not perfect. To be perfect according to Gods eternal intention, man must have Gods life in him.Whence 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 cristal failed God. Romans 6 tells of the tragic consequences of the mesmerise of sin and evil upon the worlds stage when transport 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, death 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 instalment that was not created by God. This was the satanic nature of sin. Thus evil entered the world as si n, which became the constituting issue and main atom 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 death passed to all men because all have sinned. Hebrews 214 exposes the devil as the one who wields the power of death. devastation is like a tool 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 knuckle down to sin (v. 16). And so the devil, sin and death can be likened to an evil trinity that is now operating as a mystery 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 appreciate 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 momentary 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-center ed, things of faith which eyes have not seen, ears 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 hear and work out through the nip 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 New Testament uses the word mystery to qualify it.Mystery occurs 27 times in the New Testament21, of which 24 are positive and 3 negative. The three negative cases refer 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 the New Testament.The first group concerns the mysteries of the kingdom of heaven, and the kingdom of God in the Synoptic Gospels (Matt. 1311 Mk. 411 Luke 810). This is followed by 23 usages of the word mystery (20 of which are Pauline) to fall upon Gods eternal purpose, Gods will, Christ, the gospel, the believers salvation, the believers stewardship, the believers hope, the transfiguration of the body, faith, the church and the carcass 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 recovery 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 of 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 fluff by His adversary. But the unchanging and everlasting God would never permute by annulling His eternal purpose which He made in eternity past for eternity future (Eph. 39-11). Thus He had to bear the man whom He had created for His unchanging 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 ascension 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 Jesuss death on the cross. Through the cross He accomplished what may be termed judicial redemption22 (Romans 510a), in which is forgiveness of the believers sins (47), justification of the believers (324), and reconciliation of the believers to God (511).Without the deed of redemption with forgiveness, 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 scene m uch 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 life-giving 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 awake(p) 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 waiting 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 Jesuspost 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), transmutation and transformation (122b) to conformation (829) and glorification (830). 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 change 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 might reign through righteousness unto eternal life through Jesus Christ our Lord (521).In this way Christ destroys the hold of him who has the might of death, that is, the devil (Heb. 214) The Mystery of Christ. Christ is also a myster y, and the church 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 drift 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.