Biblical Truths Of The Christian Bible

This passage models the expectations for those who minister, both pastors and lay ecclesial ministers, to the faithful. We are called to lead the faithful to deeper love and knowledge of the Lord. We must be ready to forgo our preferences and desires for the needs of those we minister to. Compelled to share eternal life with all, we

Truth is a fact or belief that is accepted as true. Therefore, we all have different believes or facts that we believe are true. In our secular society we should understand what our truth is in order to know how to defend it when it comes to people asking. For example, people belief in different religions. Many religions claim to have truth but do not always have valid reasons to back up their claims. Therefore, Christianity gives a different view as to how the world works and provides a unique view on how one should go about living. This vision of life and how one should live is found in the Bible. Even though, not everyone believes in the Bible, the Bible proves to be true through its historical accuracy, scientific accuracy, and the fulfillment of prophecies. Although, we can prove truth in the bible we can also prove other

Over the centuries, Christianity has organised its beliefs into a systematic theology that draws from its sacred writing and tradition. While the main beliefs of Christianity are shared by all Christian variants, there are degrees of different in the interpretation of these beliefs and how they are lived out in everyday life. This can be seen in the important of sacred text, principle belief of the concept of salvation in John 3:16, principle belief of divine and humanity in ‘John 1:14’, principle belief of resurrection in ‘Mark 16:1-8’, principle belief of revelation in ‘1 corinthians14:6’, and beliefs through the Trinity in ‘2 Corinthians 13:14’. This essay will explain the important of the sacred text and the principal beliefs of Christianity.

The biblical narrative derived for this composition origins from the gospel writings according to St. Luke in “The Holy Bible.” Within his writings, Luke recounts the Passover, Christ’s warning of the betrayal, and the night of the betrayal. On the night of the betrayal, he recounts Christ waking the sleeping disciples, Judas amongst them, explaining him rising to bestow a kiss onto Christ. St. Luke states: “And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near to Jesus to kiss him” (Luke 21:47). Giotto’s fresco directly becomes influenced from this scene, and becomes the point of action he creates within his biblical narrative fresco. His composition marks the beginning of the chaos that clouds Christ’s arrest; illustrating the powerful confrontation Christ and Judas are compelled into. While Christ is depicted unwavering in his pose and expression, Judas is rendered in a furious facial expression and stance. His face is inflated more so than Christ’s, illustrating the swelling of corruption beneath his physical features. He appears almost to gaze hatefully towards Christ, as his eyebrows become fused tightly together and appear to create a tension within his form. He pose is similar to an animalistic stance; he has one hand on Christ’s shoulder to draw him in nearer, while enclosing his long yellow cloak around his figure to envelop him within this grasp. By Judas’ expression and stance, Giotto depicts

The term “worldview” refers to an accumulation of core beliefs, which influence the understanding man has of the world. Because a worldview refers to individual beliefs, everyone’s worldview is different. The Christian worldview is based off of the Holy Bible, and because of that, God shapes the way Christians understand the world around them. However, the Bible is not the only influence that Christians are exposed to, and they must constantly monitor their worldview to be certain that it does not stray from the truth in God’s Word. If Christians are able to identify some key beliefs that are in the Bible, it can make the task of monitoring their worldview easier. The beginning of the Bible, the Creation, is one of these foundational beliefs

The major creeds that influenced the writing of this section are the Second London Confession of 1689 and the Chicago Statement on Biblical Inerrancy. Both of these documents are short yet comprehensive statements on the Bible and how it affects Christians. One of the main biblical texts is 2 Timothy 3:15-17, where Paul espouses the grandeur of the Scriptures. The Bible is inerrant and dependable, quite literally “breathed out by God” and must be utilized for teaching correct doctrine and rebuking false teaching. Romans 3:2 is another verse that is foundational, and in it Paul states that God spoke to the prophets, who in turn communicated this truth to their people. The Bible is God’s promises and commands to live and thrive in the world.

The theology of mission for the church is to reverence God in all our doing, to make an effort to glorify His name, by making disciple for Christ. The gospel records in (Jn 14:6, NASB), Jesus is the truth and the only way to the Father, and therefore, Christ is in need of us, just as we are in need of him, for the sake the eternal kingdom. Anderson states, “The church is the result of this mission to the world. But, at the same, the church is the agent of the mission as it proclaims and expounds this “gospel” and penetrates into the world in partnership with God’s mission to the world. The church, as the “missionary people of God,” connect gospel

Biblical worldview is wholly dependent on the absolute truth of Scripture. The absolute truth of scripture relates to a biblical worldview because in order for people to possess a biblical worldview they must rely on the truth of the scripture to be the foundation on which everything else rests. This foundation, the Bible, must be absolute truth or else people risk possessing a worldview with a faulty and weak

This gave me the necessary theological foundation to preach this sermon with a sense of culpability. The Holy Spirit’s works in relation to preaching is one issue that is often times is misunderstood today. In the broad sense, the misunderstanding ranges from the total neglect to the extreme view of the Spirit’s involvement in the preaching ministry. On the one hand, preachers must not undermine the work of the Holy Spirit. While some believe that preaching is basically a human effort that can be effectively accomplished by diligent study and preparation coupled with eloquence and charisma in the actual delivery of the message. On the other hand, I believe that the Spirit’s role in preaching is central. Some believe that if they simply pray, the Holy Spirit will give them the text to preach a “spirit-filled” and “anointed” sermon. Some are convinced that the Holy Spirit gives them “new revelations” every time they stand behind the pulpit. I believe the Spirit leads and guides me every every aspect of sermon preparation and delivery. The Holy Spirit’s work in my life as preacher is more of a partnership with me. I say partnership, because it requires my sensitivity and willful yielding to the leading and guidance of the Holy Spirit. While the Holy Spirit plays an active role in the ministry of preaching, it is very important to have a clear biblical perspective about Jesus’ role and God motivation to reconcile us back to

4] We teach that the written Word of God found in the Holy Christian Bible constitutes the one and only inspired Spirit filled and infallible rule of faith practices and righteous judgments and right discerments (Matthew 5:18; 24:35; John 10:35; 16:12-13; 17:17; 1 Corinthians 2:13; 2 Timothy 3:15-17; Hebrews 4:12; 2 Peter 1:20-21; Deuteronomy 32:4; Romans

Article IV of the Confession of Faith tells us that we must “receive” scripture “through the Holy Spirit as the true rule and guide for faith and practice (¶104). In describing “Our Theological Task,” the Book of Discipline speaks to our need to interpret scripture (through the Holy Spirit) and offers “tools” for use in doing so. “While we acknowledge the primacy of Scripture in theological reflection, our attempts to grasp its meaning always involve tradition, experience, and reason. Like Scripture, these may become creative vehicles of the Holy Spirit as they function within the church” (¶105). As we seek to live faithful lives, we look to scripture. Our understanding of scripture and its meaningful impact (how it changes us) is influenced by tradition – “that which was taught by the church at all times and places before we got here” (Willimon 63), experience – “the wisdom acquired through living, not immediate spiritual sensations (Maddox 46), and reason – critical thought for “organizing and drawing inferences from revelation” (Maddox

As Christians, we are motivated to deliver the Great Commission. “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Mt 28:19 KJV). Yet, through direct delivery or incarnational testimony, one must not assume that faith, or the divine, is separate from the intellectual or the secular. If only by the law of non-contradiction, if

In doing so, we can discover that final authority is not in and of scripture itself but of the Triune God who is the Author of scripture. The second obstacle to consider is that many have dismissed scripture as a book of Israelitic & Christian stories. Wright contends that these stories are told to inform us of “internal dynamics” of the past so as to engage us in the present for transformation into Christ-likeness. (p.25). Thirdly, Wright asserts that the question of scripture’s authority should not be viewed as a list of rules where God condescends to man. Rather, scripture should be received as God’s purpose to save and renew the entire world by authorizing the church—God’s agent in the world—with His mission through the work of the Holy Spirit. Thus, it is imperative that biblical scholars “see the role of scripture not simply as being [informative about or revelatory of God’s truth] but as a means of God’s action in and through us.” (p.28)

When looking at the common theme that Barth develops in God Here and Now, it becomes apparent for the need of congregation to justify, ratify, and promote the Bible as the living word of God. When and where the Bible constitutes its own authority and significance, it mediates the very presence of God through the congregation. Encountering this presence in the Church, among those whose lives presume living through the Bible’s power and meaning. Barth states that the Bible must become God's Word and this occurs only when God wills to address us in and through it. The Christ-event is God's definitive self-disclosure, while Scripture and preaching are made to correspond to him as a faithful witness becomes the perfect statement according to

First: to suggest that the Bible is true is to advocate that what it means is true; moreover, what it means is fashioned by the genres in which the Bible is spoken, the outlooks and its disposition it takes regarding history and the techniques by which cultural contexts were shaped and the meanings of the words that it uses.