Manual The Church, the Reprint of the Spirit

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What really excites me is that we have four kids who will be able to start confirmation next year — two from each church.

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I also want to raise up that we have had growth over the last 2 years. Last year we had 9 people join at Geeseytown and 1 at Newry.

This year we have already had 3 join at Geeseytown and 5 at Newry. That is great everybody.


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That is steady growth, we are expanding and God is breathing life into our congregations. And that is the whole point. God is here, God is active, God is leading. Take a look at all that God has done. It is awesome.

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What we need to do is keep going, keep following our Lord Jesus, keep praying for each other, for the world, and for the church. What I also hope you can see is that as we are continuing to follow our Lord — that he really is with us. Good things are happening. That — I think — is a sign for us. A sign that anything is possible because the Lord who brought Light into being and who is the way and the truth and the light — is with us.

And that makes anything possible. Your Name:. Your Comment:.

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Off-topic or inappropriate comments will be edited or deleted. In general, the unconverted and the undecided, turn their need of the Spirit, into apologies for delay. They think of his grace as power, rather than as love; and thus imagine that they may safely wait for it. Many of the penitent also, although penetrated with a sense of their need of the Spirit, are yet very doubtful whether he will work all that in them, which they feel to be necessary for them.

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And not a few, even of those who can hardly doubt, that he will carry on the good work he has begun in them, are evidently more influenced in their hopes, by his power, and faithfulness, than by his delight in his work, or his love to the subjects of it. They are not so much at home, when they speak of the love of the Spirit to their souls, as when they speak of the love of God or of the Lamb.

They dwell with solicitude and solemnity, upon their need of the grace of the Spirit; but not with rapture, or complacency, on the richness, freeness, and glory of his grace. They do not exactly question its fulness, its freeness, or its tenderness; but neither do they rejoice in them, as in the tender love of the Father, or the intense love of the Son. They rather plead the promises of his help, than lean directly upon his own good will and great power for help. I have seen and felt so much of this, and found so little to counteract it, in our theology, that I was compelled, for o own sake, to trace out, step by step, the love of the Spirit in the work of the Spirit.

How far I have succeeded in restoring this old truth to its original place, it is not for me to say. My object was gained when it took its proper place in my own mind and ministry; and, therefore, my conversational essays on the subject, are addressed, not at all to theologians, as such, but entirely to private Christians; and thus they have no critical or theological pretensions whatever.

It is by comparing the revealed perfections and works of the Father, Son, and Spirit, that we arrive at the sublime conclusion, that these three are one ; the same in substance; equal in power and glory. The mystery of this fact is not at all increased, nor is the sublimity lessened at all, by the circumstance, that less is said concerning the divinity of the Spirit, than concerning that of the Father and the Son. This can only surprise those who forget or overlook the fact, that the Saviour expressly guarded his disciples against expecting much information from the Spirit concerning the nature of the Spirit.

After these assurances from the lips of Christ, it is unreasonable to expect so many declarations of the divinity of the Spirit of God, as of the divinity of the Son of God. Besides, it is not the number of texts, which proves a point of this kind, but their explicitness. One explicit declaration of the Godhead of the Spirit, is just as conclusive as a thousand, when Scripture is concerned. It is not, indeed, so satisfactory to the eye, nor so imposing to the ear in controversy, as a host of passages; but as all the validity and value of a host of proofs depends on their individual truth, one ought to be as decisive as any number; for if we cannot depend on the truth of one, many cannot give us certainty.

I readily grant that, in a matter of such infinite importance as the divinity of any being, who claims our supreme homage and confidence, we have a right to know his title before we yield to his claims. Although, therefore, I have maintained the sufficiency and satisfactoriness of even one text of revelation on this subject, I quite feel that it is natural, and not unreasonable, to expect, that such a truth as the Godhead of the holy Spirit, would be frequently introduced in Scripture.

And it is so. His personality and divine agency are not only implied in all the revealed accounts of creation, providence, and redemption, but are also often some hundred times and unequivocally exressed. In fact, as much is revealed concerning is divinity, as concerning the divinity of Christ, although less is said. This is not a distinction without a difference, nor without a cause. Repeating a truth is not adding to its sum or certainty, however it may enhance its importance to us. The divinity of Christ is true, not because it is often repeated ; but it is often repeated because the first mention of it was.

But in the case of the holy Spirit, his advent involved nothing which veiled his glory, or contrasted with his godhead, or seemed to contradict his claims; and, therefore, as no counterbalance was wanted, none was given. Son, and Spirit, in redemption; for it is quite unnecessary to multiply books upon the divinity of the , Spirit. Christ does so.

The apostles do so. And Owen evidently saw and felt the capabilities and claims of the subject. In general, however, theologians do not. They content themselves with taking it for granted; and thus leave the fact in an abstract or indefinite form, which neither touches the heart, nor tells upon the character of plain Christians. They are somewhat afraid of the Spirit.

I mean, they do not see that his heart is as warm, and his hand as willing, to do his work in redemption, as the heart and hand of the Father and the Son were to do their part. They have thus less confidence in the Spirit, and less love to him, than towards God and the Lamb.


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Happily that is prevented; our theology, both from the pulpit and the press, being rich, beyond comparison, in glorious exhibitions of the necessity, the fulness, and the freeness of the grace of the Holy Spirit. Thank God that for over fifty years I have been in a local assembly, coming in and going out among the people of God, and I have never needed to go back among the sects and systems of men.

That is what it means to be added. There was once a young woman from an assembly who went to a dance and there happened to be some one there who knew her as a professing Christian. Has the cross come between me and the world? Have I ever really known what it is to be added to an assembly of God?

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They held the fundamentals of our salvation. Then why did I leave? We have already mentioned that we do not need to keep ourselves in the church which is His body. It does, however, depend on us to keep in the fellowship of the local assembly. It is a grand thing to be a steadfast Christian.

The seventh thing is prayer.

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Individual prayer is a good and wholesome practice, but how necessary and refreshing is the assembly prayer meeting! It is often said that you can judge the condition and spiritual tone of any assembly by the prayer meeting. We get a splendid example of assembly prayer in Acts February Volume: 50 - Number: 2 In this issue