In class, they showed a robust understanding of the truth, as well as a love for it. The primary purpose of this dissertation is to answer the question: what role did Dagg's concept of the duty of love to God play in his life, theology and ministry. The thesis of this dissertation is that the duty of love to God served as the guiding theme of John Leadley Dagg's theology.
Dagg's Manual of Theology was the first of his four major works, and he most vividly laid down his doctrine of the duty of love to God in this work. To understand the influence of the duty of love to God in Dagg's thinking, this major systematic theology must be thoroughly understood. In his Handbook of Church Order, he not only remained biblical to the core, but the concept of the duty of love to God played an important role in the various aspects of ecclesiology that he emphasized.
Finally, various aspects of the duty to love God will be drawn from Dagg's primary material. A true understanding of the duty of love to God is impossible without an understanding of Dagg's deep emphasis on sacred emotions. In his Handbook of Theology, Dagg emphasized various aspects of the duty of love to God.
Nevertheless, the duty of love to God includes more than this: it involves an approval of the divine being as He is in Himself.
WORKS
Thus, the very nature of revelation requires a spiritual life of study or attention to God's Word. Teaching about the nature of the church reveals the principle that the Christian life is not a solitary life. Thirdly, the nature of the church implies that the common Christian life is not an irresponsible life, but.
Fourth, the leadership of the church insists that the common Christian life is not guided by the thought of man, but by the Word of God. Indeed, he needs the strongest motivations, and they can only come from the heart of the Bible. He pointed out that the New Testament explicitly shows the necessity of the work of Christ and the Spirit in the Christian life.
Man has imagined many deities throughout history, but none of them compares to the God of the Bible. Dagg rebuked Christians who do not have the joy of investigating the divine origin of the Bible.
DOCTRINE
He reveals the glory of God's perfections, the tragedy of man's condition, and the beauty of the road to salvation. Fifth, the teaching of the Holy Ghost warms the heart of man to the duty of living and walking in the Spirit. What made Dagg even more unique was his focus on the Spirit's application of the doctrine as the authoritative word of God, revealed through Christ.
Second, the truth of God's existence is vividly displayed in the actions of the world. An analysis of each of these attributes will serve to further highlight the role of the duty of love to God on Dagg's doctrine of God. The unity of God leads to the universality of the duty to love God.
Dagg united the concept of God's omnipresence with his understanding of God as the moral governor of the universe. This is a clear aspect of Dagg's concept of the duty of love towards God, which stems from a clear understanding of the nature of God. The framework of the duty of love towards God plays into Dagg's understanding of the holiness of God.
A similar function of the duty of love to God can be seen in Dagg's teaching on Christ as priest. His focus on the duty of love to God is not a neglect of the intellect. The law is not the only aspect of the duty of love to God that appears in Dagg's teaching of the Spirit.
Dagg has spoken unabashedly about the Spirit as the Sanctifier of God's people. And prayer has at its source the sovereign operation of the Spirit operating in his office of Sanctifier of God's people. Finally, Dagg emphasized the work of the Spirit as the sovereign sanctifier of God's people.
Again, what sets Dagg apart from other theologians is his focus on the purpose of the image of God. Dagg's description of the original condition of man illustrates how the duty of love towards God shaped his anthropology.
SAVING GRACE
Two important themes arise in Dagg's analysis of the covenant of grace that bear witness to the impact of God's duty of love on it. Second, Dagg's own teaching on the covenant of grace portrays an underlying focus on fostering the human response of the duty of love to God. Ultimately, Dagg turned to the doctrine of the Trinity to set the stage for his investigation of the covenant of grace.
Dagg proved the eternality of the covenant of grace on exegetical and theological grounds. Dagg built his teaching of the covenant of grace upon his earlier teaching of the doctrine of the Trinity. Dagg followed John Gill in many ways, though perhaps not all, on the subject of the covenant of grace.
He concluded his treatment of the covenant by saying that the covenant of grace should not. The duty of love toward God appears as an informing principle about Dagg's doctrine of the covenant of grace in two primary ways. Second, Dagg used language consistent with holy loves when he approached the doctrine of the covenant of grace.
The duty of love to God informs his doctrine of the blessings of grace in a similar way to his view of the covenant of grace. The central role and importance of the duty of love to God is evident in Dagg's teaching on grace, as he said. Rather, this ultimate Christian perfection is the fulfillment of the duty of love to God.
Dagg concluded his assessment of the doctrine of saving grace by considering the sovereignty of grace. Dagg advanced his study of the sovereignty of grace by examining the doctrine of particular salvation. I have shown how this worked in his view of the covenant of grace, the blessings of grace and the sovereignty of grace.
CHURCH
The head of the household, Cuthbert Powell, upon hearing Dagg's work, asked if he could read the manuscript. Dagg thus devoted most of his treatment of baptism to the meaning of the word baptize. His argument began not with the explicit statements of the Word of God, but with a non sequitur that God's eternal covenant of grace affirms the unity of Israel and the Church.
He claimed that it was an institution of Christ to be observed until the end of the world. After addressing various objections to the perpetuity of the Lord's Supper, he went on to describe the design of the Lord's Supper as "a memorial of Christ, a representation that the Supper receives spiritual nourishment from Him, and a sign of communion among de. In his mind, love of God and man could never be strengthened by relaxing even the least of God's commandments.
Dagg found general agreement with his fellow Protestant theologians, while he had specific differences of opinion, mainly over the appropriate communicants of the Lord's Table. Thomas Watson, The Holy Eucharist, Or, the Mystery of the Lord's Supper Briefly Explained (London: A. Miley described the nature of the Lord's Supper in a similar way, but he directly disagreed with Strict Communion.
Dagg developed his view of the Lord's Supper out of his commitment to love and obedience to the God who established it. Having established the effect of the duty of love to God on Dagg's view of ordinances, we can examine its operation on his view of the nature and discipline of the church. The duty of love to God coordinated Dagg's teaching on the nature and discipline of the church.
In the same way as his thorough analysis of baptism, Dagg carefully examined the meaning of the Greek word εκκλησια. Those who doubt such teaching from Christ to the apostles misunderstand the role of the church in relation to the promotion of the gospel. He argued from Matthew 18 that the word of the congregation is final: "The ekklesia not only hears, but decides; not only decides, but announces his decision.
