Showing posts with label Christian terminology. Show all posts
Showing posts with label Christian terminology. Show all posts

Tuesday, July 10, 2018

JOHN CALVIN ON LOVING YOUR NEIGHBORS [QUOTE]


 
“We are not to reflect on the wickedness of men but to look to the image of God in them, an image which, covering and obliterating their faults, an image which, by its beauty and dignity, should allure us to love and embrace them.”
― John Calvin, Institutes of the Christian Religion, 2 Vols


“We are not to reflect on the wickedness of men but to look to the image of God in them, an image which, covering and obliterating their faults, an image which, by its beauty and dignity, should allure us to love and embrace them.”
― John Calvin, Institutes of the Christian Religion, 2 Vols


John Calvin (/ˈkælvɪn/; French: Jean Calvin, pronounced: [Ê’É‘̃ kalvÉ›̃]; born Jehan Cauvin: 10 July 1509 – 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism, aspects of which include the doctrine of predestination and the absolute sovereignty of God in salvation of the human soul from death and eternal damnation. In these areas Calvin was influenced by the Augustinian tradition. Various Congregational, Reformed and Presbyterian churches, which look to Calvin as the chief expositor of their beliefs, have spread throughout the world.
Calvin was a tireless polemic and apologetic writer who generated much controversy. He also exchanged cordial and supportive letters with many reformers, including Philipp Melanchthon and Heinrich Bullinger. In addition to his seminal work Institutes of the Christian Religion, he wrote commentaries on most books of the Bible, as well as theological treatises and confessional documents.
Originally trained as a humanist lawyer, he broke from the Roman Catholic Church around 1530. After religious tensions provoked a violent uprising against Protestantism in France, Calvin fled to Basel, Switzerland, where he published the first edition of the Institutes in 1536. In that year, Calvin was recruited by another Frenchman William Farel to help reform the church in Geneva, where he regularly preached sermons throughout the week. The city council resisted the implementation of Calvin's and Farel's ideas, and both men were expelled. At the invitation of Martin Bucer, Calvin proceeded to Strasbourg, where he became the minister of a church of French refugees. He continued to support the reform movement in Geneva, and was eventually invited back to lead its church in 1541.
Following his return, Calvin introduced new forms of church government and liturgy, despite opposition from several powerful families in the city who tried to curb his authority. During this period, Michael Servetus, a Spaniard regarded by both Catholics and Protestants as having a heretical view of the Trinity, arrived in Geneva. He was denounced by Calvin and burned at the stake for heresy by the city council. Following an influx of supportive refugees and new elections to the city council, Calvin's opponents were forced out. Calvin spent his final years promoting the Reformation both in Geneva and throughout Europe.

Wednesday, May 2, 2018

ATHANASIAN CREED


Athanasian Creed


The Athanasian Creed, also known as Pseudo-Athanasian Creed or Quicunque Vult (also Quicumque Vult), is a Christian statement of belief focused on Trinitarian doctrine and Christology. The Latin name of the creed, Quicunque vult, is taken from the opening words, "Whosoever wishes". The creed has been used by Christian churches since the sixth century. It is the first creed in which the equality of the three persons of the Trinity is explicitly stated. It differs from the Nicene-Constantinopolitan and Apostles' Creeds in the inclusion of anathemas, or condemnations of those who disagree with the creed (like the original Nicene Creed).
Widely accepted among Western Christians, including the Roman Catholic Church and some Anglican churches, Lutheran churches (it is considered part of Lutheran confessions in the Book of Concord), and ancient, liturgical churches generally, the Athanasian Creed has been used in public worship less and less frequently, but part of it can be found as an "Authorized Affirmation of Faith" in the recent (2000) Common Worship liturgy of the Church of England [Main Volume page 145].
It was designed to distinguish Nicene Christianity from the heresy of Arianism. Liturgically, this Creed was recited at the Sunday Office of Prime in the Western Church; it is not in common use in the Eastern Church. The creed has never gained acceptance in liturgy among Eastern Christians since it was considered as one of many unorthodox fabrications that contained the Filioque clause. Today, the Athanasian Creed is rarely used even in the Western Church. When used, one common practice is to use it once a year on Trinity Sunday.

 
The earliest and most recent major variations of the "Shield of the Trinity" diagram.

The Athanasian Creed

  1. Whosoever will be saved, before all things it is necessary that he hold the catholic faith;Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.
  2. And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;
  3. Neither confounding the persons, nor dividing the substance
  4. For there is one Person of the Father, another of the Son and another of the Holy Spirit.
  5. But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal.
  6. Such as the Father is, such is the Son and such is the Holy Spirit.
  7. The Father uncreated, the Son uncreated, and the Holy Spirit uncreated.
  8. The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.
  9. The Father eternal, the Son eternal, and the Holy Spirit eternal.
  10. And yet they are not three eternals, but one eternal.
  11. As also there are not three uncreated nor three incomprehensibles, but one uncreated and one incomprehensible.
  12. So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty;
  13. And yet they are not three almighties, but one almighty.
  14. So the Father is God, the Son is God, and the Holy Spirit is God;
  15. And yet they are not three Gods, but one God.
  16. So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;
  17. And yet they are not three Lords, but one Lord.
  18. For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord;
  19. so are we forbidden by the catholic religion to say: There are three Gods or three Lords.
  20. The Father is made of none, neither created nor begotten.
  21. The Son is of the Father alone; not made nor created, but begotten.
  22. The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding.
  23. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.
  24. And in this Trinity none is afore, nor after another; none is greater, or less than another.
  25. But the whole three persons are co-eternal, and co-equal.
  26. So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.
  27. He therefore that will be saved must thus think of the Trinity.
  28. Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.
  29. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.
  30. God of the substance of the Father, begotten before the worlds; and made of the substance of His mother, born in the world.
  31. Perfect God and perfect man, of a reasonable soul and human flesh subsisting.
  32. Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.
  33. Who, although He is God and man, yet He is not two, but one Christ.
  34. One, not by conversion of the Godhead into flesh, but by taking of the manhood into God.
  35. One altogether, not by the confusion of substance, but by unity of person.
  36. For as the reasonable soul and flesh is one man, so God and man is one Christ;
  37. Who suffered for our salvation, descended into hell, rose again the third day from the dead;
  38. He ascended into heaven, He sitteth on the right hand of the Father, God Almighty;
  39. From thence He shall come to judge the living and the dead.
  40. At whose coming all men shall rise again with their bodies;
  41. And shall give account of their own works.
  42. And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.
  43. This is the catholic faith, which except a man believe faithfully, he cannot be saved.

The doctrine of the Trinity, learn, know, and study.


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