ok, another question
if our spirit is dead.. what form of "higher walk" does it take for that spirit to be made alive?
John 3 Jesus discussion with Nicodemus
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if our spirit is dead.. what form of "higher walk" does it take for that spirit to be made alive?
Yes, we are in a mess, regarding denominations...
Who doesn’t agree on gradual sanctification?
so you think these are two events?
I see where you are coming from now thank you
Can you explain from scripture what baptism of the spirit is please
To me it's the transaction between us and God to be admitted to the 'higher walk' or whatever which is in the words of scripture consenting to crucified with Christ or losing our lives totally so that we do whatsoever Christ requires of us, which is not required for entry into the first stage where we repent when we first come to Christ.
The early ante nicene father taught what I wrote earlier (2 x ) about the three stages.
That is what the blood is for. atonement.
It is what allows God to be in us, even though we are still not perfect.
If we had to be perfect for God to come in, He would never come in..
I was funning you. I have not got to that part of the passage in this thread yet.. it is next
I was 39...it blew my mind, when God birthed me in the Spirit...I felt more important than the Queen....I was sat on my throne ( chair) for months and months, ...thanking God for saving me and filling me with his Love and of course his precious Holy Spirit.
I went through a stage of thinking he would leave me, filled me with dread it did......that was a lie from the enemy, how he bombarded my head with lies as a new babe.....hard time that was and then there is all the readjusting we have to cope with.
Taken out of the world....into God’s Kingdom....what a journey it has been.
I do not look at 40,000 denominations.
I look at three gospels. and after these many churches or denominations that do things different, or differ in other doctrines. but are the same as other churches when it comes to the gospel.
so when I see it. there are three basic gospel truths, all taught by many different denominations.
its easier to break down the gospel. then it is to determin all the other doctrines that differentiate, or the way they do things
why did it take you 17 years to receive the spirit?
eph 1 says you receive the spirit the moment you receive Christ?
13 In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise,
so what is required of us to be born again into this realm?
did Not Jesus tell us in John 3?
That was the anointing of the spirit. not the baptism of the spirit
When the HS comes in you, he is anointing you
1 John 2:27
But the anointing which you have received from Him abides in you, and you do not need that anyone teach you; but as the same anointing teaches you concerning all things, and is true, and is not a lie, and just as it has taught you, you will abide in Him.
A little something I wrote earlier
Deification in the Early Church
In the introduction to The Study of Holiness from the Early Church Fathers by J. B. Galloway(Wipf and Stock Publishers, 2014), we read: “If the teachings of the modern holiness movement are correct concerning the doctrine of holiness and the baptism with the Holy Ghost as an experience for the saints of God today, perfecting them in Christian love and freeing them form carnal sin, it seems that we should find some evidences of this faith and teachings in the period of the history of the Church where it was the closest to the days of Christ”
“The commentator Adam Clarke objected that the opinion that Paul was speaking of a regenerate person ‘has most pitifully and most shamefully lowered the Standard of Christianity, and even destroyed its influence and disgraced its character.’ A.H. Francke and J. Bengel (and, a little later, John Wesley, and, later still Moses Stuart) were among those who thought that Paul was describing a man who was under conviction of sin, but not yet regenerate. “ Rom 7:24 – Who is the ‘wretched man’? – Walking With Giants
In his celebrated book Holiness, Ryle writes: ‘I am quite satisfied that it does not describe the experience of an unconverted man, or of a young and unestablished Christian; but of an old experienced saint in close communion with God. None but such a man could say, “I delight in the law of God after the inward man” (Rom. 7:22).’
The analysis of Christian development into these three ‘ways’ or phases derives from Dionysius the Pseudo-Areopagite, who ascribed a rhythm of purification, illumination, and union (or perfection) both to the hierarchies of angels and to the Church on earth. Medieval W. interpreters of Dionysius turned his scheme into an account of spiritual progress in terms of the three ways, beginning with the eradication of bad habits and the cultivation of the virtues, moving on to the illumination of the mind by meditation and contemplation, and culminating in unitive love. These three ways were adopted by later writers such as St John of the Cross and so became classic in systematic theories of Christian spirituality. purgative, illuminative, and unitive ways
St. Gregory Nazianzen, one of the great theologians of the fourth century, calls out to us over the centuries and exhorts us with the following. To quote St. Gregory: “Let us not remain what we are, but let us become what we once were.” And from St. Peter, the chief of the apostles, through the first-century voice of St. Ignatius of Antioch, from Irenaeus of the second century through the great Cappadocian Fathers of the fourth century, of the great Desert Fathers of the fifth century, Maximus the Confessor of the sixth century to John of Damascus and John of The Ladder in the ninth century, from Gregory Palamas in the 14th century to St. Silouan in the 20th century—the great Fathers of our Orthodox Church have echoed this exhortation of St. Gregory, reminding us and ever pointing us to the truth, that by God’s grace we can become much more than we are. Our Purpose Our Passions - Purification, Illumination, Deification: Orthodox Spirituality | Ancient Faith Ministries
Deification in the Early Church
In the introduction to The Study of Holiness from the Early Church Fathers by J. B. Galloway(Wipf and Stock Publishers, 2014), we read: “If the teachings of the modern holiness movement are correct concerning the doctrine of holiness and the baptism with the Holy Ghost as an experience for the saints of God today, perfecting them in Christian love and freeing them form carnal sin, it seems that we should find some evidences of this faith and teachings in the period of the history of the Church where it was the closest to the days of Christ”
“The commentator Adam Clarke objected that the opinion that Paul was speaking of a regenerate person ‘has most pitifully and most shamefully lowered the Standard of Christianity, and even destroyed its influence and disgraced its character.’ A.H. Francke and J. Bengel (and, a little later, John Wesley, and, later still Moses Stuart) were among those who thought that Paul was describing a man who was under conviction of sin, but not yet regenerate. “ Rom 7:24 – Who is the ‘wretched man’? – Walking With Giants
In his celebrated book Holiness, Ryle writes: ‘I am quite satisfied that it does not describe the experience of an unconverted man, or of a young and unestablished Christian; but of an old experienced saint in close communion with God. None but such a man could say, “I delight in the law of God after the inward man” (Rom. 7:22).’
The analysis of Christian development into these three ‘ways’ or phases derives from Dionysius the Pseudo-Areopagite, who ascribed a rhythm of purification, illumination, and union (or perfection) both to the hierarchies of angels and to the Church on earth. Medieval W. interpreters of Dionysius turned his scheme into an account of spiritual progress in terms of the three ways, beginning with the eradication of bad habits and the cultivation of the virtues, moving on to the illumination of the mind by meditation and contemplation, and culminating in unitive love. These three ways were adopted by later writers such as St John of the Cross and so became classic in systematic theories of Christian spirituality. purgative, illuminative, and unitive ways
St. Gregory Nazianzen, one of the great theologians of the fourth century, calls out to us over the centuries and exhorts us with the following. To quote St. Gregory: “Let us not remain what we are, but let us become what we once were.” And from St. Peter, the chief of the apostles, through the first-century voice of St. Ignatius of Antioch, from Irenaeus of the second century through the great Cappadocian Fathers of the fourth century, of the great Desert Fathers of the fifth century, Maximus the Confessor of the sixth century to John of Damascus and John of The Ladder in the ninth century, from Gregory Palamas in the 14th century to St. Silouan in the 20th century—the great Fathers of our Orthodox Church have echoed this exhortation of St. Gregory, reminding us and ever pointing us to the truth, that by God’s grace we can become much more than we are. Our Purpose Our Passions - Purification, Illumination, Deification: Orthodox Spirituality | Ancient Faith Ministries
so we have to earn it?
I think the term lose your life is different than you do..
what did the jew do in the OT on the day of atonement to have the blood of the atonment applied to them?
Lambano
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