...the Holy Spirit how it may link to my Personal and Business Life Chuck Johnson BB202 Sir Mark Gibbs Montreat College Work of the Holy Spirit After Jesus completed His ministry here on earth, He ascended into heaven with a promise of sending a Helper. While on earth, Jesus required His followers and disciples to believe in Him and most importantly follow Him. In John 3:13 and 6:38, Jesus claims to have come from Heaven to fulfill the will of His father. After this achievement, He tells the disciples that he goes to prepare a place for them. Before ascending to Heaven, He promised not to leave without leaving behind a comforter. In John 14:16, Jesus promises to ask the Father to send the Holy Spirit to help the disciples and to always be with them. Therefore, in every day of my life, the Holy Spirit plays a crucial role in my personal, business and Christian life. This paper thus discusses the works of the Holy Spirit in my daily life. Upon reading God’s word, there is a revelation that the Holy Spirit convicts us in our day to day lives. In this respect, the Holy Spirit acts as an agent who convicts all Christians of their sins. In this work of the Holy Spirit, the Christians are brought to the awareness of personal sins and the sinful structures they are involved in. According to John 16:8, the Holy Spirit was to come and show the people the truth regarding...
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...event, with or without a determinable basis of fact or a natural explanation, especially one that is concerned with deities or demigods and explains some practice, rite, or phenomenon of nature.” [] The Bible is in no way a myth. It is the Holy Spirit inspired, infallible Word of God and if any part of the Bible were to be false or a myth it would shake the very foundation of Christian faith to its core. The Bibles beginning has no association with human understanding other than the authors who were human but, driven by the very Spirit of God. Throughout the Bible, the Holy Spirit clarifies and teaches wisdom and knowledge to us. 1Corinthians 2:13 says “This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, explaining spiritual realities with Spirit-taught words.” [] In order for someone to understand the spiritual truths in the Bible, one has to have God’s Spirit inside of them. Scientists and those out to prove that the Bible is full of myths are carnal minded people and will not understand the things of the Spirit Romans 8:5-7. Intellectuals and Liberal Theologians claim that the Old Testament is just a bunch of stories. Their belief is that the Bible has been proven wrong, but the truths and...
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...Faith That Makes Sense by Dennis McCallum (Tyndale). | |REALITY |MAN |TRUTH |VALUES | |Naturalism |The material universe |Man is the chance |Truth is usually |No objective values or | |Atheism; |is all that exists. |product of a |understood as |morals exist. Morals are | |Agnosticism; |Reality is |biological process |scientific proof. |individual preferences or | |Existentialism |"one-dimensional." |of evolution. Man is|Only that which can |socially useful behaviors.| | |There is no such thing |entirely material. |be observed with the|Even social morals are | | |as a soul or a spirit. |The human species |five senses is |subject to evolution and | | |Everything can be |will one day pass |accepted as real or |change. | | |explained on the basis |out of existence. |true. | | | |of natural law. | | | | |Pantheism |Only the spiritual |Man is one with |Truth is an |Because ultimate reality |...
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...wrongly believed that all statements of magisterium claim the same authoritative weight. Thus, he underscores the importance of considering the “hierarchy of truth”. Secondly, Rush suggests that extremism approaches to the authority of magisterium stems from an inadequate theological epistemology. First of all, he attributes the orthodoxy’s ultimate guardian to the Holy Spirit, not to magisterium. Additionally, it is not only magisterium but also whole people of God and theologians who make a decision about orthodoxy in different ways; no one can proclaim that the Spirit of Truth is mine. He supports his idea with citing Ratzinger and passages from Dei Verbum. Additionally, He accentuate that orthodoxy can not be determined without dialogue and consensus among these three groups, whose ranks or standings are equal before divine pedagogy; therefore the church is still leaning forever in dialogue with God. The third concern of Ruth is an inadequate theological hermeneutics, which result in a non-historical and an historicist approach to dogmatic statement. He admits that human beings have various limitations, such as language, culture and moment in history; hence, meaning and truth (and orthodoxy) should be re-interpreted and still be discovered with the help of the Spirit of Truth because divine truth is disclosed in human history. He also characterizes orthodoxy as a future-oriented dialogue between question and answer with the quotation from Williams since only future generation...
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...visible to us. What we have seen and heard we announce to you, so that you may have fellowship with us and our common fellowship be with the Father and His Son Jesus Christ" (1 John 1:2-3). Therefore, following in the footsteps of the Council of Trent and of the First Vatican Council, this present council wishes to set forth authentic doctrine on divine revelation and how it is handed on, so that by hearing the message of salvation the whole world may believe, by believing it may hope, and by hoping it may love. CHAPTER I REVELATION ITSELF 2. In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will (see Eph. 1:9) by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature (see Eph. 2:1S; 2 Peter 1:4). Through this revelation, therefore, the invisible God (see Col. 1:15; 1 Tim. 1:17) out of the abundance of His love speaks to men as friends (see Ex. 33:11; John 15:14-15) and lives among them (see Bar. 3:38), so that He may invite and take them into fellowship with Himself. This plan of revelation is realized by deeds and words having in inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the...
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...Love & Beauty John Keats: Keats is called the poet of beauty or some critics address him as ‘the worshiper of beauty’. Keats’s notion of beauty and truth is highly inclusive. That is, it blends all life’s experiences or apprehensions, negative or positive, into a holistic vision. Art and nature, therefore, are seen as therapeutic in function. Keats was considerably influenced by Spenser and was, like the latter, a passionate lover of beauty in all its forms and manifestation. This passion for beauty constitutes his aestheticism. Beauty, indeed, was his pole-star, beauty in Nature, in woman, and in art. He writes and defines beauty: “A think of beauty is joy for ever” In John Keats, we have a remarkable contrast both with Byron and Shelley. He knows nothing of Byron’s stormy spirit of antagonism to the existing order of things and he had no sympathy with Shelley’s humanitarian real and passion for reforming the world. But Keats likes and worships beauty. In his Ode on a Grecian Urn, he expresses some powerful lines about his thoughts of beauty. This ode contains the most discussed two lines in all of Keats's poetry: “Beauty is truth, truth beauty," - that is all Ye know on earth, and all ye need to know.” The exact meaning of those lines is disputed by everyone; no less a critic than TS Eliot considered them a blight upon an otherwise beautiful poem. Scholars have been unable to agree to whom the last thirteen lines of the poem are addressed. Arguments can be made...
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...First of all, he attributes the orthodoxy’s ultimate guardian to the Holy Spirit, not to magisterium. Additionally, it is not only magisterium but also whole people of God and theologians who make a decision about orthodoxy in different ways; no one can proclaim that the Spirit of Truth is mine. He supports his idea by citing Ratzinger and passages from Dei Verbum. Additionally, he accentuates that orthodoxy cannot be determined without dialogue and consensus among these three groups, whose ranks or standings are equal before divine pedagogy; therefore the church is still leaning forever in dialogue with God. The third concern of Rush is an inadequate theological hermeneutics, which result in a non-historical and an historicist approach to dogmatic statement. He admits that human beings have various limitations, such as language, culture and moment in history; hence, meaning and truth (and orthodoxy) should be re-interpreted and still be revealed with the help of the Spirit of Truth because divine truth is disclosed in human history. He also characterizes orthodoxy as a future-oriented dialogue between question and answer with the quotation from Williams since only future generation can evaluate our...
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...Pope John Paul II’s Theology of the Body A Cliff Notes’ Version Introduction A. The Theology of the Body is the term used to describe the teaching of Pope John Paul about the human person and human sexuality given during his Wednesday Catecheses in St. Peter’s Square between September 5, 1979 and November 28, 1984. John Paul II says that these catecheses could be called “Human Love in the Divine Plan” or “The Redemption of the Body and the Sacramentality of Marriage.” B. Various scholars, in different language groupings, will generally break the theology of the body found in these 129 catecheses down into four main sections, others six. I think the most logical way to do so is to break it down into seven interrelated sections: 1) The Original Unity of Man and Woman as found in the Book of Genesis • 23 catecheses from September 5, 1979-April 9, 1980 2) Purity of Heart versus Concupiscence: Catechesis on the Sermon on the Mount • 27 catecheses from April 16 to December 10, 1980 3) St. Paul’s Teaching on the Human Body: Life according to the Spirit • 13 catechesis from December 17, 1980 to May 6, 1981 4) Marriage and celibacy in light of the resurrection of the body • 9 catechesis from November 11, 1981 to February 10, 1982 5) Virginity or celibacy for the sake of the Kingdom of Heaven • 14 catecheses from March 10, 1982 to July 21, 1982 6) The sacramentality of marriage based on Ephesians 5:22-33 • 27 catecheses from July 28, 1982 to July 4, 1984 7) Reflections...
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...Institute for Christian Teaching THE BIBLE: REVELATION AND AUTHORITY Richard M. Davidson 402-00 Institute for Christian Teaching 12501 Old Columbia Pike Silver Spring, MD 20904 USA Symposium on the Bible and Adventist Scholarship Juan Dolio, Dominican Republic March 19-26, 2000 Page 1 of 33THE BIBLE: REVELATION AND AUTHORITY 3/2/2014http://fae.adventist.org/essays/26Bcc_017 -055.htm Introduction I have not always held the view of Scriptural revelation and authority that I now maintain. Having journeyed through a different perspective on the revelation/authority of Scripture and then returning to the position that I now hold, I am convinced that this issue is basic to all other issues in the church. The destiny of our church depends on how its members regard the revelation and authority of the Bible. In the following pages I have summarized the biblical self-testimony on its revelation and authority. The major focus of the paper is biblical authority, but a short statement concerning revelation-inspiration-illumination introduces the subject, and other biblical testimony on the nature of revelation is subsumed under the discussion of biblical authority. The paper also includes a brief historical treatment of the Enlightenment and post-Enlightenment understandings of biblical revelation/authority and an analysis and critique of their basic presuppositions in light of Scripture. Following the conclusion, a selected bibliography of sources cited and other...
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...passage from the Neoplatonic philosopher Plotinus. The 1849 second edition included instead a poem by Emerson himself. Both present themes that are developed in the essay. The passage from Plotinus suggests the primacy of spirit and of human understanding over nature. Emerson's poem emphasizes the unity of all manifestations of nature, nature's symbolism, and the perpetual development of all of nature's forms toward the highest expression as embodied in man. Nature is divided into an introduction and eight chapters. In the Introduction, Emerson laments the current tendency to accept the knowledge and traditions of the past instead of experiencing God and nature directly, in the present. He asserts that all our questions about the order of the universe — about the relationships between God, man, and nature — may be answered by our experience of life and by the world around us. Each individual is a manifestation of creation and as such holds the key to unlocking the mysteries of the universe. Nature, too, is both an expression of the divine and a means of understanding it. The goal of science is to provide a theory of nature, but man has not yet attained a truth nbroad enough to comprehend all of nature's forms and phenomena. Emerson identifies nature and spirit as the components of the universe. He defines nature (the "NOT ME") as everything separate from the inner individual — nature, art, other men, our own bodies. In common usage, nature refers to the material world unchanged...
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...Institute for Christian Teaching THE BIBLE: REVELATION AND AUTHORITY Richard M. Davidson 402-00 Institute for Christian Teaching 12501 Old Columbia Pike Silver Spring, MD 20904 USA Symposium on the Bible and Adventist Scholarship Juan Dolio, Dominican Republic March 19-26, 2000 Introduction I have not always held the view of Scriptural revelation and authority that I now maintain. Having journeyed through a different perspective on the revelation/authority of Scripture and then returning to the position that I now hold, I am convinced that this issue is basic to all other issues in the church. The destiny of our church depends on how its members regard the revelation and authority of the Bible. In the following pages I have summarized the biblical self-testimony on its revelation and authority. The major focus of the paper is biblical authority, but a short statement concerning revelation-inspiration-illumination introduces the subject, and other biblical testimony on the nature of revelation is subsumed under the discussion of biblical authority. The paper also includes a brief historical treatment of the Enlightenment and post-Enlightenment understandings of biblical revelation/authority and an analysis and critique of their basic presuppositions in light of Scripture. Following the conclusion, a selected bibliography of sources cited and other useful books and articles on the subject is provided. Appendices include: (1) a chart schematizing the two major...
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...the present edition, the text has been thoroughly checked against all previous editions and against the manuscripts of the revised Arya. CONTENTS FIRST SERIES I Our Demand and Need from the Gita II 3 12 20 29 39 47 57 68 81 94 105 114 124 The Divine Teacher III The Human Disciple IV The Core of the Teaching V Kurukshetra VI Man and the Battle of Life VII The Creed of the Aryan Fighter VIII Sankhya and Yoga IX Sankhya, Yoga and Vedanta X The Yoga of the Intelligent Will XI Works and Sacrifice XII The Significance of Sacrifice XIII The Lord of the Sacrifice CONTENTS XIV The Principle of Divine Works XV 134 145 158 168 177 188 200 212 224 234 247 The Possibility and Purpose of Avatarhood XVI The Process of Avatarhood XVII The Divine Birth and Divine Works XVIII The Divine Worker XIX Equality XX Equality and Knowledge XXI The Determinism of Nature XXII Beyond the Modes of Nature XXIII Nirvana and Works in the World XXIV The Gist of the Karmayoga SECOND SERIES Part I — The Synthesis of Works, Love and Knowledge I The Two Natures II 263 278 The Synthesis of Devotion and Knowledge CONTENTS III The Supreme Divine IV 289 301 311 322 337 355 366 The Secret of Secrets V The Divine Truth and Way VI Works, Devotion and Knowledge VII The Supreme Word of the Gita VIII God in Power of Becoming...
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...Both rationalists put much significance on the confidence one must have in God through other worldly experience, yet treat tactile data altogether different. Aquinas, in spite of Augustine, was a remarkable empiricist. As he drew on Aristotle, who was additionally an empiricist, Aquinas trusted the faculties are that through which we discover reality. Aquinas, alongside Aristotle, trusted that deliberation is a procedure that happens in the human personality. A man, subsequent to seeing numerous material articles, for example, a wicker bin ball, will have the capacity to extract the general type of the item, along these lines having the capacity to build the conceptual thought of a b-ball in their brain, which would be a procedure done by the "dynamic mind". Aquinas developed Aristotle's thoughts of the astuteness and how we comprehend data. Aquinas contended that the brains comprehend "ghosts", or inside duplicates of what we see, by abstracting. The "aloof keenness" is the part of the insightfulness that knows material protests, what Aquinas accepted is the means by which we know all items. To comprehend ghosts, we require the detached brains to comprehend what we are seeing. The dynamic judgment is the part of the acumen ready to digest from learning of the inactive. Both Aquinas and Augustine concur upon the way that God is the object of extreme learning. The logicians would see eye to eye on the way that one can know God through reason, while nobody can know or...
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...Socrates: That sounds very fascinating consideration to expound on what the magical level of the truth is for the time being? Leibniz: obviously, the otherworldly level of reality as indicated by my definition is the most central level and it incorporates just particles and individuals, I jump at the chance to allude to those as monads, or matter. What else that exists in this otherworldly level of the truth are the monads' observations (discernments), and their appetitions. Socrates: Can you expound on what it is that you mean when you say discernments and appetitions? Leibniz: Absolutely. By recognitions, I mean what monads can physically sense utilizing their five detects. What these monads see, what they touch, what they taste, what they smell, and what they hear are all discernments. By appetitions, I imply that this reality does not have a reason, space, nor does it have time. Monads are just steadily changing as a matter of course in light of the fact that they need to. Socrates: Thank you, now, will you clarify your other level of reality? What was it now, the extraordinary or distinct...
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...INTRODUCTION Biblical inspiration is the doctrine in Christian theology that the authors and editors of the Bible were led or influenced by God with the result that their writings may be designated in some sense the word of God. Etymology The word inspiration comes by way of Vulgate Latin and the King James English translations of the Greek word θεοπνευστος (theopneustos, literally, "God-breathed") found in 2 Timothy 3:16–3:17: All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works. Omnis Scriptura divinitus inspirata utilis est ad docendum, ad arguendum, ad corripiendum, et erudiendum in justitia : ut perfectus sit homo Dei, ad omne opus bonum instructus.[3] πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος.[4] When Jerome translated the Greek text of the Bible into the language of the common people of Latium (the region of central western Italy in which the city of Rome is located), he translated the Greek theopneustos as divinitus inspirata ("divinely breathed into"). The word "inspiration" comes from the Latin noun inspiratio and from the verb inspirare. Inspirare is a compound term resulting from the Latin prefix in (inside, into) and the verb spirare (to breathe). Inspirare...
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