Christ still isn't creating and making souls and bodies with sin. Nor is the devil slipping sin into the womb on the sly.
All things were made by him; and without him was not any thing made that was made.
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Christ still isn't creating and making souls and bodies with sin. Nor is the devil slipping sin into the womb on the sly.
The truth is Jesus Christ. How can we have sin in whom is no sin?The bottom line is: If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8
What does that mean to you? If the truth is in you, you must admit that you have sin.
Thank you. Of course, I have learned these respites are only temporary. You'll be back. Your defiled conscience demands making people agree with you.I think I'm not going to continue with you, as you demonstrate your true state, and your lack of interest in real humility or repentance. I pray God enlighten your eyes! I warn you against dishonest handling of God's Holy Word. God will hold you accountable, regardless of how you portray yourself to others. He knows what is real.
Much love!
And it's not just me you turn your dishonesty towards. You need to repent.Your Christ commands you to have sin in you,
Your defiled presumptions, you mean. Negative opinions of others broadcast to any who will read these words, by a fellow of self-professed holiness, of all things!Your defiled conscience
Q.) Why does the blood and death of Jesus, that is our Redemption/Salvation... keep us saved, no matter what ?".
I mean really, your phrases are almost impossible to decipher, regarding much of what you post.
True.If you repent from SINNING, and die a Christ Rejector, then you didnt give God the repentance that He requires.
True. Esau found no place of repentance, because he did not repent of the sinning, but only of the result.= God requires not that you try to stop sinning, or cry tears of sorrw about it....
True. After repenting of sinning. All sinning. And not turning to Mohamed, Buddha, etc.....What God requires is that you turn from unbelief to FAITH, in Christ.
Not of unbelief alone, because faith alone is dead.THAT is the real repentance that God accepts...and no other.
Get over yourself. The only reason you insist on trying to proselytize me to your doctrine, is because your defiled conscience demands everyone agree and join you.ARE YOU still not able to comprehend that simple fact @Ghada
You read the scripture, yet did not understand it. "If we say we have no sin, then the truth is not in us."The truth is Jesus Christ. How can we have sin in whom is no sin?
Get over yourself. The only reason you insist on trying to proselytize me to your doctrine,
Your reading is not true. Your lie taught as truth is not in me. At all.You read the scripture, yet did not understand it. "If we say we have no sin, then the truth is not in us."
So, the Truth is not in you!
Already corrected this enough.You are confounded by the principle that we have three parts: body, soul and spirit.
True. It's called repent ye and be converted and believe Jesus' gospel of walking with Him as He walks.The remnants of our old ways remain until we learn to render them dead and walk in the Spirit and not in the flesh.
Yes. I repented of sinning and now am born anew with all things of God, just like Jesus on earth. I am also tempted like He was, but overcome it to sin not, like He did.Are you just like Christ?
Yes. In His righteousness and true holiness of His pure heart, soul, and life.Or are you being transformed gradually to be like Him?
"No sinner having sin"... You not only twist scripture but contradict your own words.No sinner having sin in him, is in Jesus Christ, in whom is no sin.
If you are in a Christ, while still having sin in you, then you are in a Christ with sin in him, which is you. Not Jesus Christ nor me.
True. Found without sin in Jesus Christ, in whom is no sin.Now, there is no salvation or eternal life unless we are found in Christ, and He in us.
True. It's by repenting from sinning and believing on His gospel.Being born again, is not by water, and not by works, but "by my Spirit, Sayeth the Lord".
True. So long as we remain repenting of sinning.Being born again, is eternal.
Not even the god of this world keeps sinners sinning, without their help.Being born again, is God caused, God maintained, and God completed.
All sinners have sin. There is no sin in Christ. Therefore no sinner in Christ Jesus. Ergo: No sinner having sin is in Christ Jesus, in whom is no sin."No sinner having sin"... You not only twist scripture but contradict your own words.
Your sin is in you. Your truth is not in me.You claim not to have sin and I guvenyou the scripture "If we say we have no sin, we deceive ourselves and the truth is not in us" 1 John 1:8. So this is a no brainer. You said you have no sin, so we can conclude that the truth is not in you.
Ah, and there in lies the heart of a true Calvinist or predestination embracer who disclaims the rest of God choosing...According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Paul was a Calvinist? Or was Calvin a Paulinist?Ah, and there in lies the heart of a true Calvinist or predestination embracer who disclaims the rest of God choosing...
If you change decree to choosing, and some people to who those people would be, then you do have Calvinism."predestination is God’s unchangeable decree from before the creation of the world that he would freely save some people (the elect), foreordaining them to eternal life, while the others (the reprobate) would be “barred from access to” salvation and sentenced to “eternal death
This...Paul was a Calvinist? Or was Calvin a Paulinist?
I'm neither? I'm a Jesus lover.
If you change decree to choosing, and some people to who those people would be, then you do have Calvinism.
The only person God ever chose to be and do anything in this world, before the world began, was the Word to become His Son in the flesh, and to live righteously without sin unto death of the cross.
The Lamb of God is the only prechosen man by God, to be His Lamb on earth. There are no other men prechosen and identified to be lambs of God on earth.
God foreordained Who would be His Lamb on earth and forever. He thus foreordained how any man is chosen unto Himself on earth: them that hear the call to repent, and do repent to have faith toward God and be conformed to His Lamb's image in all things of soul, spirit, and life:
And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
I'm not sure what you're getting at, but if you think I am preaching Calvinism, then from what I've said, you can try and show me.This...
Calvin: Predestination
Calvin on predestination: To his glory, God determined before all creation those who would obtain eternal life, and those who would receive eternal death.www.theologian-theology.comTheologians & Theology
Christian theologians and their theolog
John Calvin on Predestination
Calvin on Predestination
John Calvin’s doctrine of predestination has often been rejected as unjust. In this series of two articles I will explain why, according to John Calvin, this charge is misplaced. In this article, I will summarize Calvin’s doctrine of predestination. My discussion of Calvin’s view will draw on excerpts from Book III, chapters 21-23, of his Institutes of the Christian Religion (1559) in Hans J. Hillerbrand’s collection The Protestant Reformation (ordinary page references are to this work), and sections 3.24.4 and 3.24.5 of Calvin’s Institutes of the Christian Religion translated by Henry Beveridge (decimal references are to this work, pictured to the right).
Predestination According to Calvin
According to John Calvin, predestination is God’s unchangeable decree from before the creation of the world that he would freely save some people (the elect), foreordaining them to eternal life, while the others (the reprobate) would be “barred from access to” salvation and sentenced to “eternal death (180, 184).” Calvin was careful to distinguish the predestination of individuals from the corporate election of nations such as Israel (185). He argued that an explanation of predestination is only complete when it includes the election of individuals (187).
Calvin described the basis of predestination in several ways. In general he affirmed that there is no basis for election outside of God. Referring to Eph. 1.9, Calvin noted that God purposed election “in Himself,” basing his decree of predestination on “nothing outside Himself (192).” Calvin attributed the salvation of the elect to God’s free decision to favor them (188). He variously described this as God’s “mere generosity (180, 187),” his “freely given mercy (189, 195, 211),” and the “good pleasure of His will (191; cf. Eph. 1.5).” Moreover, Calvin based the damnation of the reprobate solely in God’s decision (189, 200).
Since God’s reasons for predestination are wholly internal to his being (190), they are opaque to humanity. Ultimately, then, the basis of God’s predestination is mysterious and “utterly incomprehensible” to people (209). This mystery points to one of God’s purposes in predestination, to inspire wonder and reverence in believers (181). The things hidden in God are not to be understood by people, but rather revered in their “wonderful depth (179).” Indeed, for John Calvin the overarching purpose of predestination is for God to be glorified, both in the praise of the elect for his grace (192), and in the terrible yet glorious judgment of the reprobate (199).
Despite the mysterious basis of predestination, it is possible for the elect to be certain of their status as children of God (187). The first and seemingly most important indicator of election is what Calvin referred to as “the calling of God (3.24.4, 189).” His use of this term seems to refer to a subjective inward certainty that God has chosen a person for salvation. Elsewhere, Calvin suggested that having “knowledge of [God’s] name” and reflecting the process of sanctification are both indicators of election (189). Moreover, Calvin claimed that “communion with Christ” is sufficient proof of election (3.24.5): since we are elected in Jesus Christ (Eph. 1.4), we cannot seek the certainty of election “apart from the Son (3.24.5).” Calvin also seemed to obscurely suggest that the daily blessings received from the hand of God might rightly be perceived as an indication of election, “that secret adoption (3.24.4).” Together, these signs—the foremost being “the calling of God,”—yield certainty of salvation and tranquil peace with God (3.24.4).
John Calvin also defined his doctrine of predestination in opposition to differing views held by his contemporaries. First, Calvin took up the view that God predestines people according to his foreknowledge of their works. While Calvin affirmed the foreknowledge of God (184), he denied that God “adopts as sons those whom He foreknows will not be unworthy of His grace,” and damns those he knows will be inclined to “evil intention and ungodliness (190).” From Ephesians 1.4 he argued that one purpose of God’s election was to make his children holy. Since holiness is to be produced by election, it made no sense to Calvin to assert the reverse (191-2). Moreover, the whole point of teaching that election took place before creation (Eph. 1.4) is to demonstrate that election had nothing to do with meritorious works (191). Indeed, for Calvin another important purpose of predestination was to communicate that salvation is not based on individual merit but solely on God’s grace (191).
Second, Calvin took up the view that God elects some but condemns none (200). Calvin saw this view as “highly absurd” since it seemed to imply that the salvation received by the elect could also be attained by the non-elect as a result of “chance” or “their own effort (200).” Rejecting this inconsistent implication, Calvin asserted that the reprobate are those God intentionally neglects to choose (200). From Rom. 9.14ff, Calvin argued that the hardening of non-elect hearts is as much attributable to God as is mercy. Moreover, he noted that Paul did not shy away from this dreadful conclusion, but rather questioned the right of the clay to protest the Potter’s work (Rom. 9.20), and linked condemnation of the reprobate to God’s glory (Rom. 9.22-23). For John Calvin, election could not but stand “over against reprobation (200).”
No, I'm sorry... I should have been clearer.I'm not sure what you're getting at, but if you think I am preaching Calvinism, then from what I've said, you can try and show me.