Manual John, Vol 1: The Word Becomes Flesh

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John: The Word Become Flesh--Meditations on John [Adrienne Von Start reading John, Vol 1: The Word Becomes Flesh on your Kindle in under a minute.
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John the Baptist proclaims Jesus as the Messiah John's job was to testify. Thus he proclaimed:. John is a key verse to memorize. The first disciples follow Jesus John is the only gospel to give an account of the first disciples who followed Jesus: John although his name is not mentioned, most commentators believe it was John, the son of Zebedee and brother of James , Andrew, his brother Simon Peter the "rock" , Philip, and Nathanael.

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Nathanael said, "Can anything good come out of Nazareth? Some commentators believe it was a place of loose morals and religion. Jesus' supernatural knowledge of Nathanael's whereabouts under the fig tree convinced him that he was the Son of God and King of Israel. Memorize and meditate on John , 14 and 29 today! We praise You God for sending the Lamb of God who takes away our sin.

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Wisdom Became Flesh: An Analysis of the Prologue to the Gospel of John

Backgrounds in Early Christianity. Grand Rapids: Eerdmans Publishing. Greene, Colin J. Grand Rapids: InterVarsity Press.

John 1: The Word Became Flesh

Eerdmans Publishing. Haight, R. Jesus Symbol of God. Maryknoll, NY: Orbis Books. Holt, Bradley P. Minneapolis: Fortress Press. Letham, Robert.


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The Work of Christ. Downers Grove: InterVarsity Press. Macleod, Donald. The Person of Christ. McGrath, Alister. Oxford: Blackwell Publishing. Macquarrie, J. Jesus Christ in Modern Thought.

Sermon - The Word became flesh

London: SCM Press. Norris, Richard A. The Christological Controversy. Philadelphia: Fortress Press. O'Collins, Gerald.

Salvation for All: God's Other Peoples. Pelikan, Jaroslav. London: Yale University Press. Chicago: University of Chicago Press. Tyson, John R. New York: Oxford University Press. Wilson, R.

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Gnosis and the New Testament. Witherington, Ben III. Language of Jesus. The real presence of Christ under the appearances of bread and wine has the same place in this sacrament as the baptismal character has in baptism: a kind of half-way stage, or middle level, in the sacramental mystery of grace. The doctrine of transubstantiation is the result of a theological dispute started in the 11th century, when Berengar of Tours denied that any material change in the elements was needed to explain the Eucharistic Presence, thereby provoking a considerable stir. The Fourth Council of the Lateran in spoke of the bread and wine as "transubstantiated" into the body and blood of Christ: "His body and blood are truly contained in the sacrament of the altar under the forms of bread and wine, the bread and wine having been transubstantiated , by God's power, into his body and blood".

The Theology of John 1:14 : And the Word became Flesh…

During the Protestant Reformation , the doctrine of transubstantiation was heavily criticised as an Aristotelian " pseudophilosophy " [31] imported into Christian teaching and jettisoned in favor of Martin Luther 's doctrine of sacramental union , or in favor, per Huldrych Zwingli , of the Eucharist as memorial. In the Protestant Reformation , the doctrine of transubstantiation became a matter of much controversy. Martin Luther held that "It is not the doctrine of transubstantiation which is to be believed, but simply that Christ really is present at the Eucharist".

Therefore, it is an absurd and unheard-of juggling with words, to understand "bread" to mean "the form, or accidents of bread", and "wine" to mean "the form, or accidents of wine". Why do they not also understand all other things to mean their forms, or accidents? Even if this might be done with all other things, it would yet not be right thus to emasculate the words of God and arbitrarily to empty them of their meaning.

Moreover, the Church had the true faith for more than twelve hundred years, during which time the holy Fathers never once mentioned this transubstantiation — certainly, a monstrous word for a monstrous idea — until the pseudo-philosophy of Aristotle became rampant in the Church these last three hundred years.

During these centuries many other things have been wrongly defined, for example, that the Divine essence neither is begotten nor begets, that the soul is the substantial form of the human body, and the like assertions, which are made without reason or sense, as the Cardinal of Cambray himself admits. In his Confession Concerning Christ's Supper he wrote:.


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Why then should we not much more say in the Supper, "This is my body", even though bread and body are two distinct substances, and the word "this" indicates the bread? Here, too, out of two kinds of objects a union has taken place, which I shall call a "sacramental union", because Christ's body and the bread are given to us as a sacrament. This is not a natural or personal union, as is the case with God and Christ.

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It is also perhaps a different union from that which the dove has with the Holy Spirit, and the flame with the angel, but it is also assuredly a sacramental union. What Luther thus called a " sacramental union " is often erroneously called consubstantiation by non-Lutherans. Huldrych Zwingli taught that the sacrament is purely symbolic and memorial in character, arguing that this was the meaning of Jesus' instruction: "Do this in remembrance of me.

This was enshrined in the Six Articles of , and the death penalty specifically prescribed for any who denied transubstantiation. This was changed under Elizabeth I. In the 39 articles of , the Church of England declared: "Transubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions". For a century and half — to — transubstantiation had an important role, in a negative way, in British political and social life.

Under the Test Act , the holding of any public office was made conditional upon explicitly adjuring Transubstantiation. Any aspirant to public office had to repeat the formula set out by the law: "I, N , do declare that I do believe that there is not any transubstantiation in the sacrament of the Lord's Supper, or in the elements of the bread and wine , at or after the consecration thereof by any person whatsoever.

In , the Council of Trent confirmed the doctrine of transubstantiation as Catholic dogma, stating that "by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the body of Christ our Lord and of the whole substance of the wine into the substance of his blood. This change the holy Catholic Church has fittingly and properly called transubstantiation. While the Catholic doctrine of transubstantiation in relation to the Eucharist can be viewed in terms of the Aristotelian distinction between substance and accident , Catholic theologians generally hold that, "in referring to the Eucharist, the Church does not use the terms substance and accident in their philosophical contexts but in the common and ordinary sense in which they were first used many centuries ago.