He rooted this realism in the writings of St. Augustine on the
observable presence of sin wherever men live and act — even in the courts of law, even in marriage, to name two of the better human institutions.
That is, He allows a person to freely choose Him or reject Him, and if rejected, He will gracefully step out and allow the person to live with the decision forever, because God can not be in
the presence of sin.
And isn't that inability precisely because they haven't been set free from the power and
presence of sin?
If God asks me to depend on HIm, wouldn't He make it possible by freeing me from the power and
presence of sin?
Though it is an oversimplification, we could say that if justification is deliverance from the penalty of sin, and sanctification is the deliverance from the power of sin, then glorification is the deliverance from
the presence of sin.
The presence of sin draws out the even deeper enaction and expression of divine love which is Christ's faithfulness to his original mission, «even to death on a Cross» (Philippians 2:8).
God is perfect, pure and holy and because of that He can not be in
the presence of sin, He must judge and destroy it.
It has been suggested (and the idea has merit) that, at the moment our sins were placed on Jesus» shoulders, God's spirit left because He could not abide
the presence of sin.
The presence of sin in our lives makes us feel like we are forsaken, like God has abandoned us, forgotten us, or left us alone to suffer and die, when in fact, God is right there all the time, holding us, loving us, and crying with us over our pain.
Eventually, when we receive our new bodies in the resurrection, we will be finally freed from
the presence of sin.
In the same way that we're inclined to be surprised and taken aback by
the presence of sin in a Petreaus - type's life, we are every bit as surprised and taken aback by sin in our own lives.
Another point of continuing disagreement concerns
the presence of sin in those who have received justification by faith and baptism.
If God had not done this, we would have forever been suffering the consequences of our sins, but since Jesus died for us, though we still suffer from sin in this life, a day is coming when we will be freed from
the presence of sin, and will no longer experience the pain, fear, and loneliness that comes with it.
As I've written previously, the reason God can not be in
the presence of sin is because sin burns away in the raging fire of His love, grace, and forgiveness.
Neuhaus knew that what was new was not
the presence of sin but the loss of a sense of shame.
Can God be in
the presence of sin?
We have been delivered from the penalty of sin, the power of sin, and ultimately, finally, eventually, when we receive our new bodies in eternity, we will be delivered from
the presence of sin.
«A pillar of popular penal substitution theology is that God can not tolerate
the presence of sin.