" (346) the messages are of complete totality, in that they build upon the idea of being either a follower or a sinner and that from the knowledge of the lord and redemption through confession, any son of Satan can become a son of God and live within the fold and love of the lord eternally. John makes clear that his word is not a word of teaching, as the word of the lord is known by his followers, instead it is the word of a reminder of the grace of the lord and the destiny of those who follow him, to live within his love and guidance for eternity. "I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth." (I John 2:21) Blaney, says of John, "The author was the last author of the New Testament, and into his Epistle he poured the assimilation of a life of communion with the risen Lord and of intimate knowledge of the other books of the New Testament." (343) the author of the epistle is accepted to be the author of the Fourth Gospel as well as the three epistles and the book of Revelation. He is otherwise know as "the Beloved Disciple" "Apostle John," and "Saint John."(KJV Concordance 750) Though there has been considerable controversy with regard to the authorship of the Epistles as well as the Gospel of St. John and the Revelation of St. John, some saying that the authorship of these bodies of work cannot necessarily be associated with the...
"No evidence has successfully dislodged the Apostle John from his traditional place as the author, and there is little fresh evidence to keep the discussion alive. John is still quite firmly established as the author of both the Gospel and the Epistle." (346) Additionally, according to Blaney "John is quite firmly the author of both the Gospel and the Epistle. The date of First John shares its berth with the Gospel. Probably written the later of the two, it would be dated in the middle of the last decade of the First Century, about a.D. 95." (346) Regardless of the controversy, regarding the authorship and date of the work, its message is clear and comprehensive, as well as demonstrative of the idea of good and evil, black and white. The message is that what the followers have learned should be allowed to guide and build upon their fellowship, so they remain in the love of the lord for an eternity. John, reminds the followers of the faith that they are his followers, separate from the church and the evil of the world and that through living in their knowledge they can remain so for an eternity.
It is my opinion that Calvin was not a Protestant, but only a Reformer. The Catholic doctrine of justification by faith is really a works-based recognition that somehow the individual is going to do enough to get himself to heaven. Calvin did little more than tweak this position: Instead of justification by a combination of works and faith, we now have both justification and sanctification by not only works and
Renaissance Art An Analysis of Love in the Renaissance Art of Sidney, Shakespeare, Hilliard and Holbein If the purpose of art, as Aristotle states in the Poetics, is to imitate an action (whether in poetry or in painting), Renaissance art reflects an obsession with a particular action -- specifically, love and its many manifestations, whether eros, agape or philia. Love as a theme in 16th and 17th century poetry and art
The Gospel of Luke, as has been mentioned here, is very similar to that of Mark in its narrative and in describing Jesus, the man. This is an element of the Gospels about which authors Nickle and Brown agree. There is, too, a strong belief that the Gospel of Luke was written by a "missionary colleague of the Apostle Paul (Nickle, 1980, p. 125)." The Book of Luke is the
Salvation is a gift from God through faith as it is depicted as ability one has to "quench all the flaming arrows of the evil one" (6:16). In 6:18, prayer is viewed as an activity connected to the taking up of God's armor. The author also prays on the church's behalf for their strength and understanding (cf. 3:13-19). The church is instructed to pray for all the saints and for
To combat subjectivity, he called for interpretation to be subject to church authority, which was the voice of reason. Reardon (1981) echoes this interpretation: "Hooker sets out to refute the puritan contention that in religion holy scripture affords the sole and absolute authority and rule" (p. 280). Hooker shows that the narrow principle of sola scriptura "disregards the larger context of the divine law in creation within which even
.. In terms of content, then, and also in terms of the overall consistency of both content and structure within and between most chapters, all twenty-seven books of the New Testament, for example, are discussed first from the viewpoint of 'theological story', that is, how its actual narrative content unfolds and advances itself; and second, from the perspective of various, frequently although not always or immediately compared 'theological themes', i.e., key
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