Discourse On The State And Grandeurs Of Jesus Summary

No matter how one refers to Him, He is fully God and fully human. Because of humanity’s departure from wisdom, God decided to become man as a last ditch effort to save His people. This is best demonstrated in John 3:16, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life”. Jesus lived among His followers teaching them about the good news of the Bible and when it was time, He willing sacrificed Himself in order to forgive the sins of those who believed and guaranteed his/her salvation. Once He ascended into heaven, the Holy Spirit remained, filling those who believed with the eternal love and guidance so that he/she may now spread the good news, just as His disciples did. Jesus’ identity and work is significant to the Christian worldview because they are the very core of this faith-based belief system. One learns from the Bible that one does not have to witness these works, just by merely believing will lead one to salvation. According to Merrick (2014), “Jesus Christ represents all humanity and offers to God a sacrifice that reconciles humanity and God” (final

God loved and care for His creation of humanity so much, that He sent Himself to earth in human form, Jesus Christ the messiah to save all people of all nations. God as Jesus develop human relationships with the people around Him, especially the twelve disciples who he sent out to proclaim the message of God’s kingdom. Jesus even spoke to the disciples about loving him more than they would ever love their wife or children before Him. God wanted to be your first love before anyone else in your life, he wanted a lasting deep relationship in your life, He wanted to actively involve with humanity. God loved humanity and wanted an eternal bond with His creation “that he gave his one and only Son, that whoever believes in him shall

According to the Gospels in the Bible (Matthew, Mark, Luke, and John), the purposes of Jesus’ life was like no other. Jesus was a perfect, innocent man (HCSB, 1 Peter. 2.22). He was sent by God to fulfill the bountiful number of prophesies in the Old Testament. These prophecies predicted a perfect man being sent by God to be the Messiah for Israel. Jesus was not like the rest of the world. The perfection of Jesus was unique in the world because, as the Apostle Paul states, “all have sinned and fall short of the glory of God” (HCSB, Romans. 3.23). Jesus’ perfection proved he had been sent by God and would fulfill a duty that no others

Later, Williams begins a dialogue about religion. The translated dialogue speaks firmly about the existence of the Christian god and the affirmation of those beliefs. The author is a clear devotee of Christianity. And although he

The purpose of man is to praise and worship God, proclaim his glory, and to accomplish his will."… And whom I have created for My glory, …” (Isaiah 43:7 New International Version). God created all things in harmony. He established a perfect creation that he loves and over which he rules. The highest honor is given to mankind as the only part of creation made in God’s image. Humanity was created to love as God loves, to worship and praise his glory and commune with him as he does with us.

The analogy between God and creation is a metaphysical debate that Theologians and Philosophers are stilling struggling with today. It is only when Philosophy is thought of as a tool for Theology to discover meaning in the concepts used to describe the metaphysical that individuals are able to better understand divinity in either a equivocal or univocal sense. When language is used to describe the similarities and dissimilarities between the creator and creature in a metaphysical sense, disputes on whether or not connections can be made through conceptualizing still rage on today. “Thus, at the critical heart of the entire question, there stand, on the one side, the Joachimism of the West and East and, on the other, the Fourth Lateran Council and Thomas Aquinas: in the former case, gnostic or mystic, exemplary or rhythmic identity as the fundamental principle of theopanism or pantheism, in the latter, analogy as the utterly fundamental principle obtaining between God and creature” (Przywara, p.362). One of the main lessons

In volume one of Systematic Theology, Paul Tillich seeks to trace the connections between reason and revelation, being and God. In that order, Tillich brings his understanding of God out of his understanding of revelation. However, he does not use classical terminology or ideas to explain them. Instead, under the influence of existentialism and phenomenology, Tillich answers the fundamental question of theology by analyzing the nature of being. Modern formulations oscillate back and forth as it relates to theological loci as to which comes first: the doctrine of God or the doctrine of revelation or Scripture. It is an attempt to answer a similar question, “Which came first? The chicken or the egg?” While he does begin with his book with entire

The reflection of the uncreated in the created necessarily presents itself under diverse aspects, and even under an indefinite variety of aspects, each of which has about it something whole and total, so that there are a multiplicity of visions of the cosmos, all equally possible and legitimate in so far as they spring from the universal and immutable principles.

The subject of incarnation: It was not the triune God but the second person of the Trinity (Logos) that assumed human nature; it’s better to say “the Word became flesh than that God became man” (the pre-existent Son of God assumes human nature and takes to Himself human flesh and blood), It shows the infinite can and does enter into finite relations, and that the supernatural can in some way enter the historical life of the world.

I began to read this topic immediately after I received it, because this topic is very interesting for me. And when I read it, it's really interesting. I have found a new meaning to the word "Incarnation" but a question also formed in my mind; how can I continue the Incarnation of Jesus in my life?

In Bonaventure’s The Journey of the Mind to God, chapters 3-4 the author continues with the steps in the Ascent to God by the consideration of God through his image that is imprinted on our natural powers and by the consideration of God in his image reformed through the gifts of grace. The third and fourth steps deal with the image of God in the mind. In the third step the soul is said to be turning away from consideration of visible things to itself as the image of God. Through memory, intelligence and the will as the three ways the soul uses to understand the three persons in the one God. In chapter four, we see the presence of God in each soul. With the help of grace our soul is restored from its formal form to its supernatural

The Incarnation is the dogma that God became mortal as Jesus Christ to save the world from its sins; it illustrates the both fully human and fully divine nature of Jesus Christ. Jesus came as Savior who would take away the sins of the world. He also came as a symbol of God’s love: God sent his only Son to save humans, conveying how he exists as a loving God. Additionally, Jesus models loving and holy behavior so that Christians can imitate and therefore become more like him. Finally, the Incarnation also adopts mortal humans into the divine family through the Holy Spirit.

This farewell discourse, is most disturbing to the followers of Jesus. Their inability to comprehend the Messiah’s going away, back to the Father going away of the Messiah, who according to the prophets will appear to rescue Israel from its oppressors. Ascertain, Jesus going back to His father, the Holy Spirit whose purpose is to appear, in His stead to led and guide them to all righteousness. These confused followers are stun, the first testament prophets speak of the coming Messiah, who will change the present oppressive state of Israel, Never the less, the prophets does not give details or mention the Messiah going away or returning to His father. However Jesus imparts peace on the disciples, commanding the eleven, to continue in

John Feinberg states that one possible way to logically conceive the mystery of the Blessed Trinity is through the "label relative trinitarianism." By approaching the Trinity with a relativistic lens, Feinberg attempts to reconcile the ancient disputes which played a real part in "the split between the Eastern and Western Churches." However, the Church has always approached the mystery of the Trinity with tentativeness, especially since it is a dogma of revelation. In other words, although the Trinity is not mentioned directly in Scripture, it is nonetheless revealed sequentially. Because it is a revealed truth, it cannot be said to go against reason but as the Vatican I council of the 19th century concluded: "The divine mysteries, by their very nature, so far surpass the created understanding that, even when a revelation has been given and accepted by faith, they remain covered by the veil of that same faith and wrapped, as it were, in a certain obscurity"¦." With this essential point in mind, this paper will show that the doctrine of the mystery of the Blessed Trinity contains nothing that goes against reason but yet that cannot either be fully grasped by human reason alone.

emphasizes the beauty of the sun, and that even this beautiful sun which is heaven’s eye is going