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Posts Tagged ‘Jesus Christ’

This video is a rare version of Fyodor Dostoevsky’s The Grand Inquisitor produced by the Open University in 1975. The Grand Inquisitor selection is taken from Fyodor Dostoevsky’s The Brothers Karamazov, Book V:  Pro and Contra, Chapter 5.

The chapter opens with Ivan explaining to his brother Alyosha his fantasy poem of The Grand Inquisitor, which is really an unwritten prose story:

“You see, my action takes place in the sixteenth century, and at that time, as you probably learnt at school, it was customary in poetry to bring down heavenly powers on earth. …He comes on the scene in my poem, but He says nothing, only appears and passes on. Fifteen centuries have passed since He promised to come in His glory, fifteen centuries since His prophet wrote, ‘Behold, I come quickly’ … My story is laid in Spain, in Seville, in the most terrible time of the Inquisition, when fires were lighted every day to the glory of God, and ‘in the splendid auto da fe the wicked heretics were burnt.’ …

He came down to the ‘hot pavements’ of the southern town in which on the day before almost a hundred heretics had, ad majorem gloriam Dei, been burnt by the cardinal, the Grand Inquisitor, in a magnificent auto da fe, in the presence of the king, the court, the knights, the cardinals, the most charming ladies of the court, and the whole population of Seville. …

He stops at the steps of the Seville cathedral at the moment when the weeping mourners are bringing in a little open white coffin. In it lies a child of seven, the only daughter of a prominent citizen. … [T]he mother of the dead child throws herself at His feet with a wail. ‘If it is Thou, raise my child!’ she cries, holding out her hands to Him. The procession halts, the coffin is laid on the steps at His feet. He looks with compassion, and His lips once more softly pronounce, ‘Maiden, arise!’ and the maiden arises. …

[A]t that moment the cardinal himself, the Grand Inquisitor, passes by the cathedral. He is an old man, almost ninety, tall and erect, with a withered face and sunken eyes, in which there is still a gleam of light. He is not dressed in his gorgeous cardinal’s robes, as he was the day before, when he was burning the enemies of the Roman Church-at this moment he is wearing his coarse, old, monk’s cassock. …

He stops at the sight of the crowd and watches it from a distance. He sees everything; he sees them set the coffin down at His feet, sees the child rise up, and his face darkens. He knits his thick grey brows and his eyes gleam with a sinister fire. He holds out his finger and bids the guards take Him. And such is his power, so completely are the people cowed into submission and trembling obedience to him, that the crowd immediately makes way for the guards, and in the midst of deathlike silence they lay hands on Him and lead him away.

The crowd instantly bows down to the earth, like one man, before the old Inquisitor. He blesses the people in silence and passes on’ The guards lead their prisoner to the close, gloomy vaulted prison–in the ancient palace of the Holy, inquisition and shut him in it.”

On one level, the story attacks the Roman Catholic Church and the Grand Inquisitor’s hierarchy. On another level, the story is a prophecy of the totalitarian state that intends to establish “universal happiness” through a form of positive Christianity to bring about a unanimous and harmonious world order.

In Ivan’s story, the Inquisitor makes his case that as long as man is free he will choose to satisfy his individual needs and not the collective needs of society, which means that a stable, perfect social order with necessities for all mankind is impossible. Only when men renounce their freedom and submit to the hierarchy’s plan for the universal happiness of man will they be free.

“Hadst Thou taken the world and Caesar’s purple, Thou wouldst have founded the universal state and have given universal peace. For who can rule men if not he who holds their conscience and their bread in his hands? We have taken the sword of Caesar, and in taking it, of course, have rejected Thee and followed him.” – the Grand Inquisitor

 

I.M. Kane

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Both the Old and the New Testament Scriptures make it clear that women are not to have spiritual authority over men. The OT teaches that men were under the law, and that women were under the men. This is God’s order.

God created man, and from the man He created the woman as a help mate, who by default is the weaker vessel. “But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God.”

In The Fall, Eve was deceived by Satan, not Adam. “And Adam was not deceived, but the woman being deceived was in the transgression.” Yet the sinful nature entered the human race through Adam, not Eve.

The sinful nature is passed on through the man, not through the woman, which is why the Christ had a human mother. Although she possessed a sinful nature, that nature could not be passed on to Jesus because God was His Father.

Jesus is the second Adam, and like the first Adam, He too did not have a sinful nature. However, He differed from Adam in that He could not disobey God and fall to temptation because He was the God-man “for God cannot be tempted with evil.”

25 Bible verses about women pastors

Many women say, “God called me to be a preacher.” Scripture teaches that God did not call them because God doesn’t contradict His Word. Scripture makes it clear that women are not to have spiritual authority over men.

See, https://biblereasons.com/women-pastors/ for the full article.

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The Gospel

Edited by John W. Robbins

The Gospel is the good news about the person and work of Jesus Christ, the second Adam. In the whole stream of human history there are only two men who have universal significance – Adam and Jesus Christ. Adam was not merely the biological father of the race; he was the legal representative of the whole human race. He acted for all. His sin involved all: “by one man’s disobedience many were made sinners…” (Romans 5:19). 

Consequently, the whole stream of human history has been corrupted by human sinfulness, and all stand under the judgment of the law. None of that history can satisfy the demand of holiness, for even the lives of the best saints fall far short of the glory of God. Into this sinful stream of human history, God sent forth his Son to be our “everlasting Father” (Isaiah 9:6), our second Adam, our new representative. His name was Immanuel – God with us.” 

In Jesus Christ we see God with us in poverty and humiliation, God with us in trial and sorrow, and finally, God with us in suffering and death. More than that, Jesus was “God…for us” (Romans 8:31). What he did in all his glorious acts of goodness was done for his people. It was done in our name and on our behalf, for he was our representative who acted for us before the bar of eternal justice. By his sinless life he fulfilled the precepts of the law for us, and by his death he satisfied the penalty of the law for us. On our behalf he strove with sin and annihilated its power. 

In his human nature he engaged the devil in hand-to-hand combat and destroyed his power. He tasted death and abolished it, “…having wiped out the handwriting of requirements that was against us, which was contrary to us. And he has taken it out of the way, having nailed it to the cross. Having disarmed principalities and powers, he made a public spectacle of them, triumphing over them in it” (Colossians 2:14, 15). 

All that Christ did is imputed to his people through faith. His victory is ours. So the apostle says, “By the righteousness of one the free gift came upon all men unto justification of life” (Romans 5:18). 

There are three things we must say about this good news of Jesus Christ: 

1. The Gospel is about an historical event. It is about Jesus Christ coming into the world and not about Jesus Christ coming into our hearts. It is historically objective. 

Christianity is the only truly historical religion. It alone proclaims a salvation based on a concrete outside-of-me event. 

Of course, the Gospel has subjective benefits. It has effects and fruits in the hearts of all who believe it. But in the Gospel itself there is not one subjective element. It happened completely outside of you and me. 

The Gospel brings to view a new holy history – the thirty-three years which Jesus Christ lived on Earth. In the death of Jesus Christ, God rejected and punished our sinful history; and having buried it with Jesus Christ, he brought forth that new history. Now he proclaims to us that he accepts us as righteous solely on the basis that he has accepted his Son and our representative, Jesus Christ. 

The Gospel is the good news that the saving deeds have taken place, the redemptive transaction has been sealed by Christ’s blood and attested to by his resurrection from the dead. God’s liberating act has been carried out, and believers are cleansed, accepted, and restored in the person of Jesus Christ. The Gospel is historical. 

2. The Gospel is about a unique history. There is no other event, and can be no other event, like the Christ event. His holy history is unique. In the whole stream of human history, Christ alone is without sin. We must never compromise the unique sinlessness of Jesus Christ. Only one is absolutely righteous in reality and fact. 

The saints can be absolutely righteous only by the merciful reckoning of Christ’s righteousness by faith alone. No one but Christ, the slain Lamb, is able to open the book and look therein (Revelation 5:1-5). 

3. The Gospel is about an unrepeatable history. This is the great emphasis given by the writer of Hebrews. The offering of Christ was once and for all: 

By that will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest stands ministering daily and offering repeatedly the same sacrifices, which can never take away sins. But this Man, after he had offered one sacrifice for sins forever, sat down at the right hand of God, from that time waiting till his enemies are made his footstool. For by one offering he has perfected forever those who are being sanctified. (Hebrews 10:10-14) 

We are never called upon to initiate another redemptive event. Nothing needs to be added to what Christ has already done. Nothing can be added to it. God himself cannot add to it. We say it reverently but decidedly: This is one thing that God could not do again – the giving of and offering of his Son, Jesus Christ. 

Paul tells us that with him God gave us “all things” (Romans 8:32). To suggest that God could do this again is to imply that God did not really give everything the first time. But he emptied all Heaven in one gift. He poured out all the accumulated love of eternity. He kept nothing back, but gave all he had to give. The Gospel is unrepeatable history. 

This unique, unrepeatable event, this holy history of Jesus Christ, is the focal point of Biblical proclamation. These mighty deeds of the incarnate Son, this awesome, effective act of atonement, is the one great pre-occupation of the apostolic message. 

Gospel preaching is the constant exposition of this historical Gospel and the unfolding of its significance for men and women everywhere. All who believe are justified, not on the grounds of their faith, but on the grounds of the saving acts of God already done once and for all in Jesus Christ. 

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If you’ve been taught that all Bible translations are basically the same, and it really doesn’t matter which version you read because they all say the same thing but in a different way, then you need to hear this presentation from the Underground Christian Network’s, Theo Hikmat. Hikmat provides answers for where the new Bible translations came from, who compiled them, how they were translated, and what they teach. Hikmat’s presentation is clear, well researched, and Biblically sound.

 

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Belief is based upon knowledge; therefore, to believe in Jesus is to believe in His person, His work, and His word. The Gospel is “that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures” 1 Corinthians 15: 3,4 KJV

 

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Nearly 8 Out of 10 Americans Accept Women Ministers

By Jerry A. Kane

According to a newly released survey by the Barna Group, 79 percent of Americans are comfortable with a female priest or pastor, but evangelicals remain largely uncomfortable with the idea.

I am woman watch me grow
See me standing toe to toe
As I spread my lovin’ arms across the land
But I’m still an embryo
With a long, long way to go
Until I make my brother understand

Oh yes, I am wise
But it’s wisdom born of pain
Yes, I’ve paid the price
But look how much I gained
If I have to, I can face anything
I am strong
(Strong)
I am invincible
(Invincible)
I am woman

According to Scripture, women should learn in silence, keep quiet, and be subject to the man and not teach or usurp authority over him. The reasons for this are that God created Adam first and Eve was created from Adam. Apart from God’s established created order, it was Eve who was deceived by Satan, not Adam. She was the one beguiled and believed Satan’s word over God’s, which led to man’s fall and sin entering the world (1 Timothy 2:11-14).

According to Scripture, only men should be in positions of spiritual teaching authority in the church. Women can teach other women and teach children, but they are restricted from having spiritual authority over men and from serving as pastors to men.

The question all self-identified Christians should answer is what the underlying authority for their faith is. Is it a Magisterium, an anointed Governing Body, a denomination’s doctrine, a Prophet/President, a charismatic preacher, or the Scripture? In other words, who or what determines your Christian theology.

Must I remember? Why, she would hang on him

As if increase of appetite had grown

By what it fed on, and yet, within a month—

Let me not think on ’t. Frailty, thy name is woman!

—Shakespeare, Hamlet: Act 1, Scene 2, lines 143-147

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Evangelicals, conservatives, libertarians, conservatarians, and patriots must decide which train to get on because they can’t be aboard both at the same time.

slow train trump train

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