Depending on family tradition, the tree brought into the house is now festively decorated and referred to as the “jultree,” “light tree,” “Christmas tree,” or “Christ tree.” How many people are aware that this practise was long reviled by the church? Numerous sources in folk literature mention the fact that the
A follower of Eutyches in the belief that the divine and the human in the person of Christ so blend as to constitute but one nature so that Christ is of two natures but not in two : monophysite
At Council of Chalcedon in 433. The assembled bishops declared Christ was two natures in one person. “We all with one voice confess our Lord Jesus Christ one and the same Son, at once complete in manhood, truly God and truly man, consisting of a reasonable soul and body; of one substance with the Father as regards his Godhead, of one substance with us as regards his manhood, like us in all things, apart from sin…”
The Gospels indicate that Jesus’ full humanity as David’s heir, and full divinity as the ruler of the universe, relate closely to his role as Christ and to the “good news” or “gospel” he announced.
After Jesus’ Farewell Discourse and final prayer, Jesus was arrested. But even though He knew He was going to be crucified, Jesus made no effort to avoid arrest. He allowed himself to be taken, beaten, and executed.
We have canonical evidence. We have extra-canonical evidence. We have evidence from Josephus. We have evidence from other early Christian sources that are not in the New Testament. We have evidence from the Roman historian Tacitus. We have evidence from Suetonius, and other roman historians, so we have both biblical and extra biblical evidence that Jesus existed. In addition to that, we have epigraphic evidence; we have archeological evidence.
“The time is fulfilled, and the kingdom of God is at hand. Repent and believe the gospel.” The gospel is the good news proclaiming that the reign of God’s kingdom has come into this world.
When Christians become disciples, become sons of God in that sense there is, of course, a kind of transformation, a kind of likeness with God that happens to us, but that of course is true with Christ in His capacity as Son in ways that go far beyond what any disciple of Christ can claim.
He gives us the strength to say “no” to sin, and so, “yes” to God — say “yes” to God — and to say “yes” to obedience. And only God can do that. The Holy Spirit is God, and he does those mighty works in our lives and in our world. He rules over every event. He saves us, literally. He brings salvation that Jesus Christ earned into our lives and makes it ours. And He continues to change us until we meet Jesus someday.
Even though Christians insist that the Holy Spirit is fully divine, and that his works and personhood benefit us in many ways, we often don’t praise Him for these things in our worship, or even petition Him in our prayers.
Human free will exists in sinners, but that it is compromised by sin.
If Jesus is in the form of God, then He has all the essential attributes of deity, or all those characterising qualities that make God. Thereby, Jesus is in the form of God is God. Paul is merely stating that Jesus did not surrender His divine attributes but chose voluntarily not to use them or to set them aside. Hence surrendering the glory, majesty, and the prerogatives of deity, but not the deity itself.
So when the apostle Matthew mentions a prophecy in Matthew 1:21-23, he is quoting from the prophet Isaiah written in 700BC (before Christ incarnate). Is that not mind blowing? The prophecy states in Isaiah 7:14, “Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.”
Jesus Christ tells us, “Upon this rock will I build my Church.” What did the Lord Jesus Christ mean when He spoke of this foundation? Did He mean the Apostle Peter, to whom He was speaking?
It is impossible to conceive a Saviour more suited to the wants of man’s heart than our Lord Jesus Christ—suited not only by His power, but by His sympathy—suited not only by His divinity, but by His humanity.
The disciples had seen mighty signs and miracles. They had seen the dead raised with a word—and lepers healed with a touch —the blind receiving sight—the dumb made to speak—the lame made to walk. They had seen thousands fed with a few loaves and fishes. They had seen their Master walking on the water as on dry land.
How many clergymen work hard in their profession for a few years, and then become lazy and indolent from the love of this present world?
Are my affections dead toward the world and alive toward God? What engages my mind in seasons of recreation? Can I truthfully say, “How sweet are Thy words unto my taste! Yea, sweeter than honey to my mouth” (Psalm 119:103). Is communion with God my highest joy? Is the glory of God dearer to me than all the world contains?
The drive of man to establish himself by his own efforts, even when these efforts are religious in character, belongs to the sphere of the old man. Yet there is a place for good works.
The presence of God is a dreadful and a fearful thing; yes, his most gracious and merciful appearances; how much more then when he shows himself to us as one that dislikes our ways, as one that is offended with us for our sins?
In matters pertaining to his salvation, the unregenerate man is not at liberty to choose between good and evil, but only to choose between greater and lesser evil, which is not properly free will. The fact that fallen man still has ability to do certain acts morally good in themselves does not prove that he can do acts meriting salvation, for his motives may be wholly wrong.
We are dead! Dead is a strong word, but it is not my own coining and invention. I did not choose it. The Holy Spirit told Paul to write it down about the Ephesians: “You hath he quickened who were dead” (Eph 2:1).
It is our deep conviction that the vital question most requiring to be raised today is this: Is man a totally and thoroughly depraved creature by nature? Does he enter the world completely ruined and helpless, spiritually blind and dead in trespasses and sins?
So, I saw that when they awoke, they addressed themselves to go up to the city. But, as I said, the reflection of the sun upon the city—for “the city was pure gold” (Rev 21:18)—was so extremely glorious that they could not, as yet, with open face behold it but through an instrument made for that purpose (2Co 3:18). So, I saw that as they went on, there met them two men in raiment that shone like gold, and their faces shone as the light.
Reader, I want you to go to heaven after this life is over. I want heaven to be very full, and I want you to be one of its inhabitants.—J. C. Ryle
To the worldly and careless they may seem nothing at all. To all who feel in themselves the working of the Spirit of God, they are full of unspeakable comfort. If we hope to be in heaven, it is pleasant to know what heaven is like.
You cannot save that soul of yours…remember that! You cannot make your own peace with God. You cannot wipe away a single sin. You cannot blot out one of the black records that stand in the book of God against you. You cannot change your own heart. But there is one thing you can do: you can lose your own soul.
Hell is a real place. It is not a metaphor or a symbol, not a description of our inner desolation or our present sufferings, no matter how agonising these may be. It is not a state of mind. It is a place with spatial dimensions.
Thus you see it among young and old. Multitudes of youth lead a careless life, taking little care about their salvation. So you may see it among persons of middle age and with many advanced in years, when they certainly draw near to the grave…
Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death
Theology School 