CHRIST TRANSLATED SPIRITUAL SCRIPTURES FOR SPIRITUAL SALVATION
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What was made was life in Him, and the life was the light of men. And the light shines in darkness, and the darkness comprehended it not. Christian theologians consider John to be a central text in their belief that Jesus is God , in connection with the idea that the Father , the Son , and the Holy Spirit together are one God.
Although the term Logos or Word is not retained as a title in John's Gospel beyond the prologue, the whole gospel presses these basic claims. He is God to the extent that he can be present to man and knowable to man. The paradox that the Logos is God and yet is in some sense distinguishable from God is maintained in the body of the Gospel. That God as he acts and as he is revealed does not "exhaust" God as he is, is reflected in sayings attributed to Jesus: "I and the Father are one" [Jn ] and also, "the Father is greater than I.
Jesus Christ not only gives God's Word to us humans; he is the Word. This was decreed at the First Council of Constantinople In the context of first century beliefs, theologian Stephen L. Harris claims that John adapted Philo 's concept of the Logos, identifying Jesus as an incarnation of the divine Logos that formed the universe  cf.
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Proverbs — However, John was not merely adapting Philo's concept of the Logos but defining the Logos, the Son of God, in the context of Christian thought:. Among many verses in the Septuagint prefiguring New Testament usage of the Logos is Psalms which relates directly to the Genesis creation. By the word logos of the Lord were the heavens established, and all the host of them by the spirit pneuma of his mouth. David L.
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He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth. According to others, in this construct, involving an equative verb as well as a predicate nominative in the emphatic position, the article serves to distinguish subject "the Word" from the predicate "God".
In such a construction, the predicate, being in the emphatic position, is not to be considered indefinite.
Therefore by far the most common English translation is, "the Word was God,"  though even more emphatic translations such as "the Word was God Himself" Amplified Bible or "the Word Related translations have also been suggested, such as "what God was the Word also was. Although "Word" is the most common translation of the noun Logos , other less accepted translations have been used, which have more or less fallen by the grammatical wayside as understanding of the Greek language has increased in the Western world.
It is now generally agreed the concept of the Logos seems to reflect the concept of the Memra Aramaic for "Word" , a manifestation of God, found in the Targums. John 1's subject is developed in 1 John 1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life.
While John is generally considered the first mention of the Logos in the New Testament, chronologically the first reference occurs is in the book of Revelation c In it the Logos is spoken of as the name of Jesus, who at the Second Coming rides a white horse into the Battle of Armageddon wearing many crowns, and is identified as King of Kings, and Lord of Lords: .
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He is clothed with a robe dipped in blood, and His name is called The Word of God. The first extant Christian reference to the Logos found in writings outside of the Johannine corpus belongs to John's disciple Ignatius c , Bishop of Antioch, who in his epistle to the Magnesians, writes, "there is one God, who has manifested Himself by Jesus Christ His Son, who is His eternal Word, not proceeding forth from silence,"  i.
I shall give you another testimony, my friends, from the Scriptures, that God begot before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; . And that this power which the prophetic word calls God.
Since a Greek audience would accept this concept, his argument could concentrate on identifying this Logos with Jesus. Theophilus, the Patriarch of Antioch, died c likewise, in his Apology to Autolycus , identifies the Logos as the Son of God, who was at one time internal within the Father, but was begotten by the Father before creation:. And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world.
For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. Not as the poets and writers of myths talk of the sons of gods begotten from intercourse [with women], but as truth expounds, the Word, that always exists, residing within the heart of God.
For before anything came into being He had Him as a counsellor, being His own mind and thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, and always conversing with His Reason.
He sees in the text of Psalm the operation of the Trinity, following the early practice as identifying the Holy Spirit as the Wisdom Sophia of God,  when he writes that "God by His own Word and Wisdom made all things; for by His Word were the heavens made, and all the host of them by the Spirit of His mouth"  So he expresses in his second letter to Autolycus, "In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom.
By the third quarter of the second century, persecution had been waged against Christianity in many forms. Because of their denial of the Roman gods, and their refusal to participate in sacrifices of the Imperial cult, Christians were suffering persecution as "atheists. As a part of this defense, he articulates the doctrine of the Logos, expressing the paradox of the Logos being both "the Son of God" as well as "God the Son," and of the Logos being both the Son of the Father as well as being one with the Father,  saying,.
Who, then, would not be astonished to hear men called atheists who speak of God the Father, and of God the Son, and of the Holy Spirit, and who declare both their power in union and their distinction in order? And, the Son being in the Father and the Father in the Son, in oneness and power of spirit, the understanding [ Nous ] and reason [ Logos ] of the Father is the Son of God. But if, in your surpassing intelligence, it occurs to you to inquire what is meant by the Son, I will state briefly that He is the first product of the Father, not as having been brought into existence for from the beginning, God, who is the eternal mind [Nous], had the Word in Himself, being from eternity rational [ Logikos ]; but inasmuch as He came forth to be the idea and energizing power of all material things, which lay like a nature without attributes, and an inactive earth, the grosser particles being mixed up with the lighter Athenagoras further appeals to the joint rule of the Roman Emperor with his son Commodus, as an illustration of the Father and the Word, his Son, to whom he maintains all things are subjected, saying,.
For as all things are subservient to you, father and son, who have received the kingdom from above for "the king's soul is in the hand of God," says the prophetic Spirit , so to the one God and the Word proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected. In this defense he uses terminology common with the philosophies of his day Nous, Logos, Logikos, Sophia as a means of making the Christian doctrine relatable to the philosophies of his day. Irenaeus c , a student of the Apostle John's disciple, Polycarp , identifies the Logos as Jesus, by whom all things were made,  and who before his incarnation appeared to men in the Theophany , conversing with the ante-Mosaic Patriarchs ,  with Moses at the burning bush,  with Abraham at Mamre ,  et al.
The Word of God, Son of God, Christ Jesus our Lord, who was manifested to the prophets according to the form of their prophesying and according to the method of the dispensation of the Father: through whom all things were made; who also at the end of the times, to complete and gather up all things, was made man among men, visible and tangible, in order to abolish death and show forth life and produce a community of union between God and man.
Irenaeus writes that Logos is and always has been the Son, is uncreated, eternally-coexistent  and one with the Father,     to whom the Father spoke at creation saying, "Let us make man. He indeed who made all things can alone, together with His Word, properly be termed God and Lord: but the things which have been made cannot have this term applied to them, neither should they justly assume that appellation which belongs to the Creator . Again, in his fourth book against heresies, after identifying Christ as the Word, who spoke to Moses at the burning bush, he writes, "Christ Himself, therefore, together with the Father, is the God of the living, who spoke to Moses, and who was manifested to the fathers.
Neither did it accept any of the Platonic beliefs that would have made Jesus something less than fully God and fully human at the same time. And the Logos became flesh and dwelt among us. Christianity must always remember that it is the religion of the "Logos. We believe that His abode in the world in this special sense will cease when Christ comes to receive His own at the completion of the church John —17; —15; 1 Cor. We believe that, in this age, certain well-defined ministries are committed to the Holy Spirit, and that it is the duty of every Christian to understand them and to be adjusted to them in his own life and experience.
These ministries are the restraining of evil in the world to the measure of the divine will; the convicting of the world respecting sin, righteousness, and judgment; the regenerating of all believers; the indwelling and anointing of all who are saved, thereby sealing them unto the day of redemption; the baptizing into the one body of Christ of all who are saved; and the continued filling for power, teaching, and service of those among the saved who are yielded to Him and who are subject to His will John ; —11; Rom.
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We believe that some gifts of the Holy Spirit such as speaking in tongues and miraculous healings were temporary. We believe that speaking in tongues was never the common or necessary sign of the baptism nor of the filling of the Spirit, and that the deliverance of the body from sickness or death awaits the consummation of our salvation in the resurrection Acts , 31; Rom. We believe that all who are united to the risen and ascended Son of God are members of the church which is the body and bride of Christ, which began at Pentecost and is completely distinct from Israel.
Its members are constituted as such regardless of membership or nonmembership in the organized churches of earth.
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We believe that we are called with a holy calling, to walk not after the flesh, but after the Spirit, and so to live in the power of the indwelling Spirit that we will not fulfill the lust of the flesh. But the flesh with its fallen, Adamic nature, which in this life is never eradicated, being with us to the end of our earthly pilgrimage, needs to be kept by the Spirit constantly in subjection to Christ, or it will surely manifest its presence in our lives to the dishonor of our Lord Rom.
We believe that divine, enabling gifts for service are bestowed by the Spirit upon all who are saved. While there is a diversity of gifts, each believer is energized by the same Spirit, and each is called to his own divinely appointed service as the Spirit may will. In the apostolic church there were certain gifted men—apostles, prophets, evangelists, pastors, and teachers—who were appointed by God for the perfecting of the saints unto their work of the ministry.
We believe also that today some men are especially called of God to be evangelists, pastors and teachers, and that it is to the fulfilling of His will and to His eternal glory that these shall be sustained and encouraged in their service for God Rom.
We believe that, wholly apart from salvation benefits which are bestowed equally upon all who believe, rewards are promised according to the faithfulness of each believer in his service for his Lord, and that these rewards will be bestowed at the judgment seat of Christ after He comes to receive His own to Himself 1 Cor. We believe that it is the explicit message of our Lord Jesus Christ to those whom He has saved that they are sent forth by Him into the world even as He was sent forth of His Father into the world.
We believe that, after they are saved, they are divinely reckoned to be related to this world as strangers and pilgrims, ambassadors and witnesses, and that their primary purpose in life should be to make Christ known to the whole world Matt. We believe that, according to the Word of God, the next great event in the fulfillment of prophecy will be the coming of the Lord in the air to receive to Himself into heaven both His own who are alive and remain unto His coming, and also all who have fallen asleep in Jesus, and that this event is the blessed hope set before us in the Scripture, and for this we should be constantly looking John —3; 1 Cor.
We believe that universal righteousness will not be realized previous to the second coming of Christ, but that the world is day by day ripening for judgment and that the age will end with a fearful apostasy. We believe that at death the spirits and souls of those who have trusted in the Lord Jesus Christ for salvation pass immediately into His presence and there remain in conscious bliss until the resurrection of the glorified body when Christ comes for His own, whereupon soul and body reunited shall be associated with Him forever in glory; but the spirits and souls of the unbelieving remain after death conscious of condemnation and in misery until the final judgment of the great white throne at the close of the millennium, when soul and body reunited shall be cast into the lake of fire, not to be annihilated, but to be punished with everlasting destruction from the presence of the Lord, and from the glory of His power Luke —26; ; 2 Cor.
Note: This page uses a Bible Reference shortener and linker called bib. Por tanto, creemos que la Biblia entera, en los manuscritos originales, es inerrante. Mc , 36; ; Lc , 44; Jn ; Hch ; ; ; ; ; Rom ; 1 Cor ; ; 2 Tim ; 2 Pe Estos cambios son el resultado de los fracasos del ser humano y de los juicios de Dios.
Creemos, sin embargo que el creyente retiene su naturaleza pecaminosa que no puede ser erradicada en esta vida.