surrendersacrifice has posted a new topic entitled "Why is suffering redemptive?" in forum "General Theology" on Bible Truth. Suffering is redemptive because Jesus redeemed us from sin through His suffering. Jesus invites us to join Him in His redemptive work by allowing us to enter into His suffering (which we encounter while doing His work) (Colossians 1:24). Therefore, to be worthy of Christ we must deny our self, take up our cross and follow Him (Matthew 10:38 & 16:24; Mark 8:34; & Luke 9:23 and 14:27). Even the personal sufferings we encounter in life when suffered with faith in Christ (which means that we believe that God will bring out of our suffering) is redeeming because it produces endurance, character and hope (Romans 5:2-3); enables us to overcome sin; and enables us to share in His life (1Peter 4:1-2 and 1 Peter 2:19-21). Suffering makes us humble; humility teaches us to rely on God; and reliance God frees us of selfishness (which is the cause of all sins). Quite often we are afraid of suffering, however we must remember that Jesus will lighten our burden (if we trust Him) (Matthew 11:30); and that the sufferings of the present is nothing compared to the glory that awaits those who trust Him (Romans 8:18).
Showing posts with label redeemer. Show all posts
Showing posts with label redeemer. Show all posts
Friday 14 May 2010
Suffering redemptive because Jesus redeemed us from sin
Tuesday 14 April 2009
Called Christian
DISCIPLES FIRST CALLED CHRISTIANS
It is noteworthy that our Lord never gave a name to His people, but called them disciples -- pupils, learners. The Apostles have applied to the Church various terms; such as, "Church of the living God," "Church of God," "Church of Christ," "the Church." But gradually the name Christians, identifying God's people with their Redeemer, came to be the general name everywhere.
It is a pity that any have thought it necessary to adopt any other names than these, which are common to the entire Church of Christ, or to use these names in a sectarian manner. Evidently the name Christian should represent one who trusts in Christ as the Messiah -- one, therefore, who trusts in Him as the Redeemer and who accepts all the fundamental doctrines of the Scriptures. These doctrines are based upon three declarations: (1) That all were sinners, needing to be redeemed before they could be acceptable to God. (2) That the believer accepts God's forgiveness through the precious blood of Christ. (3) That he has accepted the Leadership and name of Christ and henceforth will seek to walk in His steps.
There was a start toward sectarianism in the early Church, some saying, "I am a Christian, but of the order of Paul." Others said, "I am a Christian of the order of Apollos;" still others, "I am a Christian of the order of Peter." St. Paul promptly rebuked this spirit, assuring them that relationship in Christ was all that was necessary, that neither Peter nor Paul had redeemed them, and that neither Apostle could therefore occupy the place of a head to the Church. Furthermore, the Apostle calls attention to the fact that such a spirit on their part was an evidence that much carnality still remained, much of a worldly, partisan spirit, contrary to the teachings of the Holy Spirit.--`1 Corinthians 1:10-13`; `3:1-7`.
It is to be regretted that ever since the Reformation this spirit has prevailed to a large extent, some taking the name of Luther, others, Wesley, Calvin, others non-personal, sectarian or party names such as Methodist, Presbyterian, Baptist, etc. We are not claiming that those who do so are wholly carnal, without the Lord's Spirit; but with the Apostles we do claim that a disposition to such partisanship is contrary to the Spirit of the Lord, and to that extent is carnal, fleshly, and should be overcome by all who would be recognized of the Lord as overcomers.
What we ought to have is one Church, one Household of Faith, accepting the plain fundamentals of Scripture, and with limitations as to acceptance of more or less conjectural views outside of those fundamentals-- all fellowshipping each other, and all known as Christians, and thus separated from all who deny the Atonement, from all who deny the results of the Atonement in the resurrection, and from all who deny the propriety of a newness of life in the present time. In this view of the matter, each individual Christian would have an independence as respects his own thought, aside from fundamentals which are clearly stated in the Scriptures.
- ZWT - 1916 R5888 : page 122:April 15, 1916
C.T.Russell
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It is noteworthy that our Lord never gave a name to His people, but called them disciples -- pupils, learners. The Apostles have applied to the Church various terms; such as, "Church of the living God," "Church of God," "Church of Christ," "the Church." But gradually the name Christians, identifying God's people with their Redeemer, came to be the general name everywhere.
It is a pity that any have thought it necessary to adopt any other names than these, which are common to the entire Church of Christ, or to use these names in a sectarian manner. Evidently the name Christian should represent one who trusts in Christ as the Messiah -- one, therefore, who trusts in Him as the Redeemer and who accepts all the fundamental doctrines of the Scriptures. These doctrines are based upon three declarations: (1) That all were sinners, needing to be redeemed before they could be acceptable to God. (2) That the believer accepts God's forgiveness through the precious blood of Christ. (3) That he has accepted the Leadership and name of Christ and henceforth will seek to walk in His steps.
There was a start toward sectarianism in the early Church, some saying, "I am a Christian, but of the order of Paul." Others said, "I am a Christian of the order of Apollos;" still others, "I am a Christian of the order of Peter." St. Paul promptly rebuked this spirit, assuring them that relationship in Christ was all that was necessary, that neither Peter nor Paul had redeemed them, and that neither Apostle could therefore occupy the place of a head to the Church. Furthermore, the Apostle calls attention to the fact that such a spirit on their part was an evidence that much carnality still remained, much of a worldly, partisan spirit, contrary to the teachings of the Holy Spirit.--`1 Corinthians 1:10-13`; `3:1-7`.
It is to be regretted that ever since the Reformation this spirit has prevailed to a large extent, some taking the name of Luther, others, Wesley, Calvin, others non-personal, sectarian or party names such as Methodist, Presbyterian, Baptist, etc. We are not claiming that those who do so are wholly carnal, without the Lord's Spirit; but with the Apostles we do claim that a disposition to such partisanship is contrary to the Spirit of the Lord, and to that extent is carnal, fleshly, and should be overcome by all who would be recognized of the Lord as overcomers.
What we ought to have is one Church, one Household of Faith, accepting the plain fundamentals of Scripture, and with limitations as to acceptance of more or less conjectural views outside of those fundamentals-- all fellowshipping each other, and all known as Christians, and thus separated from all who deny the Atonement, from all who deny the results of the Atonement in the resurrection, and from all who deny the propriety of a newness of life in the present time. In this view of the matter, each individual Christian would have an independence as respects his own thought, aside from fundamentals which are clearly stated in the Scriptures.
- ZWT - 1916 R5888 : page 122:April 15, 1916
C.T.Russell
+++
Tuesday 24 February 2009
Your Sins Are Forgiven
In a sense it is true that none could forgive sins but God alone, except as his
anointed and authorized agent and representative, and in his appointed way. The divinely appointed way for the cancellation of sins was by means of the ransom as the legal settlement of the penalty, and faith in Christ the Redeemer. — Romans 5:12-19; 1 Corinthians 15:21,22; 1 Timothy 2:5,6.
The forgiveness of sins was one thing, and the healing was another; and Luke’s words as recorded in Luke 5:17 lets us know that the same divine authority that was necessary to the forgiveness of sins was also necessary to the healing; and that if the forgiveness of sins was blasphemy, so also was the healing.
...
It will be observed that all the healings performed by our Lord were both instantaneous and complete, showing the fullness of his authority and power, and they included the worst forms of disease — leprosy, paralysis, blindness from birth, and even awakenings from death.
...
And God had given authority to Christ to forgive sins.
anointed and authorized agent and representative, and in his appointed way. The divinely appointed way for the cancellation of sins was by means of the ransom as the legal settlement of the penalty, and faith in Christ the Redeemer. — Romans 5:12-19; 1 Corinthians 15:21,22; 1 Timothy 2:5,6.
The forgiveness of sins was one thing, and the healing was another; and Luke’s words as recorded in Luke 5:17 lets us know that the same divine authority that was necessary to the forgiveness of sins was also necessary to the healing; and that if the forgiveness of sins was blasphemy, so also was the healing.
...
It will be observed that all the healings performed by our Lord were both instantaneous and complete, showing the fullness of his authority and power, and they included the worst forms of disease — leprosy, paralysis, blindness from birth, and even awakenings from death.
...
And God had given authority to Christ to forgive sins.
> Find more at the RL Weekly Bible Lessons 'Your Sins Are Forgiven' A study of Luke 5:17-26. You may view the latest post at http://lessons.reslight.net/?p=130
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