Jesus Christ is the Word, by whom the world was created. He has always interfaced between mankind and the Father, having primacy as our Lord, Master, and Ruler.
Richard Ritenbaugh distinguishes between two extremes of the scholarly study of Christology, defined as the study of Christ: Low Christology, which conceptualizes of Christ as human only, and High Christology, which conceptualizes of Christ as fully human . . .
John 1:1-3 reveals Jesus' pedigree as the Logos (Spokesman), whose function was to declare or reveal the Father. He had existed with His Father from eternity.
John Ritenbaugh focuses upon the unique emphasis made by the apostle John in his gospel. Unlike the emphasis on Christ's humanity, shared by Matthew, Mark, and Luke, John's depiction of Christ seems to be more spiritual, depicted in the image of the eagle,. . .
John Ritenbaugh explains that the four-layered biography of Christ known as the Gospels graphically illustrates the typology of Revelation 4:7 depicting a lion, ox, man, and eagle. Matthew emphasizes the heroic majestic qualities of a lion; Mark emphasizes. . .
The Bible clearly explains that Jesus of Nazareth's father was God and His mother was Mary, a human. What, then, was His nature? Was He a man? Was He divine? John Ritenbaugh urges us to understand Him as the Bible explains it.
The nature of God, especially of the Word, has been a bone of contention in the church recently. John Ritenbaugh explains that the phrase "fully man and fully God" does not have biblical support. Christ's real nature is much more meaningful!
Jesus referred to His Father as 'My God,' indicating that They do not share equality, preeminence, or superiority. They are equal in kind, but one is subordinate.
John Ritenbaugh reiterates that although Jesus Christ is not the Absolute Deity, He is nevertheless the complement of the Father. Christ clearly distinguished Himself from the Father when He said, "The Father is greater than I," "The Father . . .
Martin Collins, reflecting that Satan's perverted desire to ascend to the apex of the universe was totally opposite to Jesus Christ's desire to empty Himself of His divinity, becoming a human being and assuming the role of a bondservant, concludes that the. . .
John Ritenbaugh reiterates that even though the Father and the Son work as one, they are distinctive Beings with separate functions. The Father is the source of all power, while the Son serves as the sole Mediator and the channel through which we interface. . .
We can glimpse Gnosticism in Paul's epistles to the Galatians and Colossians, in which he combats Gnosticism's twisting of the truth of Jesus Christ.
In discussing the Holy Spirit and the Trinity, John Ritenbaugh reiterates that the Holy Spirit is never venerated as a separate being (Revelation 22:1-3, John 10:30, John 17:3). Spirit (ruach-Hebrew or pneuma-Greek), something never seen, is manifested or . . .
To appropriate the name of God means to represent His attributes, character and nature. Our behavior must imitate Christ just as Christ revealed God the Father.
Martin Collins assures us that we are not alone in our faith, but we have an overwhelming cloud of witnesses, both from the physical and spiritual realm. Christ's trial and crucifixion were not historical accidents, Rather, God prophesied both events in mi. . .
Human beings, even those who have been called, have an innate fear that God will not always provide. This fear originates in doubt about God's power.
God, before He created Adam and Eve, preternaturally planned the death and resurrection of Jesus Christ to save humanity from the curse of sin and death.
John Ritenbaugh reiterates that the book of John was unique, designed for individuals predominantly educated in the Greek culture. One commentary organizes this 21-chapter book around nuances of believing, including proposals for, presentations for, reacti. . .
Mark Schindler, reflecting upon a recent survey by the Barna Group reporting that, while a majority of Americans accept Jesus as a historical personage, beliefs in His divinity and His sinlessness precipitously decline with each successive generation, decl. . .
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