In this essay, I seek to elucidate the importance of the Lord’s Supper as a sacrament for the Christian religion within John Calvin’s Institutes, and then move forward to one of the practical or pastoral concerns that John Calvin brings up in his refutations over the Lord’s Supper. This essay assumes that it cannot deal comprehensively with every argument on account of its limited space. So, the singular concern for this essay will be Calvin 's refutation against consubstantiation. Additionally, the essay presupposes the soundness of Wim Janse thesis that Calvin’s belief on the Lord 's Supper cannot be static but instead is an "underdetermined or [opened]" view developing through his interactions with other reformers and reflecting on the
3:2) here he indicates that this is not only okay but imperative as the cross is the instrument of transformation. Paul is extending an invitation to the Galatians to remember the efficacy of the cross and the relationship that it invites them into. Through the cross one is “crucified to the world” (vs. 14). This does not mean that the cross of Christ eliminates a person’s relationship with the physical world. “What identification with the crucified Christ does entail, however, is no longer having worldly or fleshly advantages dominate one’s thinking or living.” The realm of faith in the work of Christ on the cross propels one beyond confidence in this world and into a radically different domain—the Kingdom of God.
The Nouthetic approach to counseling has at its core the worthy desire to submit all areas of life to the Word of God. This desire is a core belief for the Christian Integrationist, but the approach is very different. At its base Nouthetic counseling does not appreciate complexity: the complexity of life, wisdom, or the Word. It is necessary to appreciate that God has made man as biopneumapsychosocial being that needs more than proof texts to change and grow. The Nouthetic approach is not robust, but we as integrationists can seek to use some the true content that this branch of counseling creates: for the glory of
Cleansing makes it imperative for us to be truly contrite. We must sincerely be remorseful for our sins, not because we fear the punishments, but because we have offended God, who is all-Good. Once cleansed, we must lead a life of grace. Reason enlightened by faith is a primary factor in this life of grace. Living in the footsteps of Christ requires the use of reason to discern the good from evil.
His emphasis on the will and its attendant desire and love offers a helpful corrective to our contemporary over-emphasis on reason, which often veers towards an evangelical rationalism. Bernard’s view of the Christian life through the metaphors of journey and relationship is useful in engaging the heart and mind and again provide a helpful corrective to contemporary decisionism and easy believism. Bernard presents a view of Christian discipleship not as a program or study plan, but as a headlong plunge into an experiential pursuit of the Spirit of Christ, seeking the threefold kisses of repentance, obedience and contemplative union. A union which through degrees draws the seeker away from a selfish love of God and others, to a divinely empowered love of God and others. Our evangelical minds can shrink back at the heights of love to which Bernard calls us to, even as those who believe the Bible, we are prone to temper his call to love with a divine self-forgetfulness, with rejoinders of the limitations of our fallenness this side of glory.
God must need suffering to happen for a reason, but ... ... middle of paper ... ...ering is always going to be painful no matter if God is the one who is doing it to us or not. What we need to realize is that suffering with faith in God is much more justifiable than suffering without. In I Peter it says "However, if you suffer as a Christian, do not be ashamed, but praise God that you bear that name. "(I Peter 4:16). So suffering as a Christian is all right because it means that you share an aspect of Christ's life, and you should continue to praise God.
In this way, we need to understand that the primary and essential object of catechesis and religious education is the mystery of Christ. It seeks to discover in the person of Christ the eternal plan of God is realized. It seeks to help understand the meaning of the gestures and words of Christ, the signs worked by Him because they simultaneously hide and reveal His mystery. In this sense, the ultimate aim of catechesis is to put people not only in touch but in communion, in intimacy with Jesus Christ. He only can
Nevertheless, there is a way to stand against this issue, McMinn (2011) maintains, “properly conceived, intradisciplinary integration flows out of a deep appreciation for theology and a profound personal transformation caused by a life in Christ” (p.30). Personal transformation, through the work of the Holy Spirit affords protection from abuse, self-deceit, and misunderstanding. II. What are aspects in understanding human personality? A.
A sinner’s justification before God and their inward transformation secondary to that justification places the new believer on the road of sanctification. This road leads them toward not only the holiness asked by Christ but the holiness promised by Christ. Furthermore, sanctification is not optional as Paul states, “12 Therefore, brothers and sisters, we have an obligation…” (Romans 8:12 NIV) we are
Establishment and Discernment So the Bible teaches that the Holy Spirit knows exactly what God our Father has for us, ‘the deep things of God’. However the question can be asked how do we tap in to the deep things of God? In order to know what is happening within the spiritual realm the worshipper firstly must be sensitive to the leading of the Holy Spirit, this involves selflessness, humility and spending time alone in the presence of God (closet time Matt 6:6). However, from my studies, I have deduced that there are two more essential factors that are needed which I would like to discuss; they are ‘establishment and discernment’. Let me first explain what it is ‘to be established’ from a biblical point of view.