Monthly Archives: July 2014

What Miracles Did Jesus Perform?

Jesus.org

According to the gospel accounts, here are the miracles Jesus performed
(though this is an incomplete list according to John 21:25):

Jesus changed water into wine (John 2:1-11).
Jesus cured the nobleman’s son (John 4:46-47).
The great haul of fishes (Luke 5:1-11).
Jesus cast out an unclean spirit (Mark 1:23-28).
Jesus cured Peter’s mother-in-law of a fever (Mark 1:30-31).
Jesus healed a leper (Mark 1:40-45).
Jesus healed the centurion’s servant (Matthew 8:5-13).
Jesus raised the widow’s son from the dead (Luke 7:11-18).
Jesus stilled the storm (Matthew 8:23-27).
Jesus cured two demoniacs (Matthew 8:28-34).
Jesus cured the paralytic (Matthew 9:1-8).
Jesus raised the ruler’s daughter from the dead (Matthew 9:18-26).
Jesus cured a woman of an issue of blood (Luke 8:43-48).
Jesus opened the eyes of two blind men (Matthew 9:27-31).
Jesus loosened the tongue of a man who could not speak (Matthew 9:32-33).
Jesus healed an invalid man at the pool called Bethesda (John 5:1-9).
Jesus restored a withered hand (Matthew 12:10-13).
Jesus cured a demon-possessed man (Matthew 12:22).
Jesus fed at least five thousand people (Matthew 14:15-21).
Jesus healed a woman of Canaan (Matthew 15:22-28).
Jesus cured a deaf and mute man (Mark 7:31-37).
Jesus fed at least four thousand people (Matthew 15:32-39).
Jesus opened the eyes of a blind man (Mark 8:22-26).
Jesus cured a boy who was plagued by a demon (Matthew 17:14-21).
Jesus opened the eyes of a man born blind (John 9:1-38)
Jesus cured a woman who had been afflicted eighteen years (Luke 17:11-17).
Jesus cured a man of dropsy (Luke 14:1-4).
Jesus cleansed ten lepers (Luke 17:11-19).
Jesus raised Lazarus from the dead (John 11:1-46).
Jesus opened the eyes of two blind men (Matthew 20:30-34).
Jesus caused the fig tree to wither (Matthew 21:18-22).
Jesus restored the ear of the high priest’s servant (Luke 22:50-51).
Jesus rose from the dead (Luke 24:5-6).
The second great haul of fishes (John 21:1-14).

A Battle over the Biblical View of the Trinity?

gotquestions.org

by R.C. Sproul

Quicumque vult – this phrase is the title attributed to what is popularly known as the Athanasian Creed. It was often called the Athanasian Creed because for centuries people attributed its authorship to Athanasius, the great champion of Trinitarian orthodoxy during the crisis of the heresy of Arianism that erupted in the fourth century. That theological crisis focused on the nature of Christ and culminated in the Nicene Creed in 325. Though Athanasius did not write the Nicene Creed, he was its chief champion against the heretics who followed after Arius, who argued that Christ was an exalted creature but that He was less than God.

Athanasius died in 373 AD, and the epithet that appeared on his tombstone is now famous, as it captures the essence of his life and ministry. It read simply, “Athanasius contra mundum,” that is, “Athanasius against the world.” This great Christian leader suffered several exiles during the embittered Arian controversy because of the steadfast profession of faith he maintained in Trinitarian orthodoxy.

Though the name “Athanasius” was given to the creed over the centuries, modern scholars are convinced that the Athanasian Creed was written after the death of Athanasius. Certainly, Athanasius’ theological influence is embedded in the creed, but in all likelihood he was not its author.

The content of the Athanasian Creed stresses the affirmation of the Trinity in which all members of the Godhead are considered uncreated and co-eternal and of the same substance. In the affirmation of the Trinity the dual nature of Christ is given central importance. As the Athanasian Creed in one sense reaffirms the doctrines of the Trinity set forth in the fourth century at Nicea, in like manner the strong affirmations of the fifth-century council at Chalcedon in 451 are also recapitulated therein. As the church fought with the Arian heresy in the fourth century, the fifth century brought forth the heresies of monophysitism, which reduced the person of Christ to one nature, mono physis, a single theanthropic (God-man) nature that was neither purely divine or purely human. At the same time the church battled with the monophysite heresy, she also fought against the opposite view of Nestorianism, which sought not so much to blur and mix the two natures but to separate them, coming to the conclusion that Jesus had two natures and was therefore two persons, one human and one divine. Both the Monophysite heresy and the Nestorian heresy were clearly condemned at the Council of Chalcedon in 451, where the church, reaffirming its Trinitarian orthodoxy, stated their belief that Christ, or the second person of the Trinity was vere homo and vere Deus, truly human and truly God. It further declared that the two natures in their perfect unity coexisted in such a manner as to be without mixture, confusion, separation, or division, wherein each nature retained its own attributes.

The Athanasian Creed reaffirms the distinctions found at Chalcedon, where in the Athanasian statement Christ is called, “perfect God and perfect man.” All three members of the Trinity are deemed to be uncreated and therefore co-eternal. Also following earlier affirmations, the Holy Spirit is declared to have proceeded both from the Father “and the Son.”

Taken from “The Athanasian Creed” by Ligonier Ministries (used by permission).