onel0126
Bead mumbler
These 11 minutes could change your life. How can you choose to believe the word of God in one book of the Bible but not in another?
http://youtu.be/bJjW3LXuHzo
http://youtu.be/bJjW3LXuHzo
These 11 minutes could change your life. How can you choose to believe the word of God in one book of the Bible but not in another?
http://youtu.be/bJjW3LXuHzo
Question, where was this understanding pre 16th century? Where are the "early Protestant fathers" proclaiming this understanding of John 6?A word about John 6. John 6:63 - "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." If the flesh profiteth nothing, then eating on any actual food profiteth nothing. The Bread of Life which is alluded here is the Word of God. The bible is replete with the injunction to obey the Word of God. (see Deuteronomy 6:2-3, 6-9, Joshua 1:8, Isaiah 55:11). Now observe our text in John 6:27-29: "Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent." Again, Jesus is not speaking of a literal physical food. How do we know that? Because of the disciple's reply, "What shall we do, that we might work the works of God?" The disciples reply echos the understanding of what Jesus said two chapters back, the work of God. And that work of God is to believe on Him whom God sent. It speaks nothing of the the Eucharest. In John 4:34, after Jesus' disciples asked Him if He wanted something to eat, He said, "My meat is to do the will of him that sent me, and to finish his work." So in going back to John 6:56, "For my flesh is meat indeed..." we now know that 'meat' means doing the will of God....via the Word of God. Jesus in His temptation said, "It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." - Matthew 4:4 Where is it written? In Deuteronomy 8:3: "And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live." And isn't it interesting that manna is precisely the topic in John 6. "Our fathers did eat manna in the desert" (verse 31) Any Jew with knowledge of the Torah would connect what Jesus said in John 6:31-33 with Deut. 8:3.
Augustine (354-430): "They said therefore unto Him, What shall we do, that we may work the works of God?" For He had said to them, "Labor not for the meat which perisheth, but for that which endureth unto eternal life." "What shall we do?" they ask; by observing what, shall we be able to fulfill this precept? "Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He has sent." This is then to eat the meat, not that which perisheth, but that which endureth unto eternal life. To what purpose dost thou make ready teeth and stomach? Believe, and thou hast eaten already. NPNF1: Vol. VII, Tractates on John, Tractate 25, §12. Augustine (354-430): In a word, He now explains how that which He speaks of comes to pass, and what it is to eat His body and to drink His blood. "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him." This it is, therefore, for a man to eat that meat and to drink that drink, to dwell in Christ, and to have Christ dwelling in him. Consequently, he that dwelleth not in Christ, and in whom Christ dwelleth not, doubtless neither eateth His flesh [spiritually] nor drinketh His blood [although he may press the sacrament of the body and blood of Christ carnally and visibly with his teeth], but rather doth he eat and drink the sacrament of so great a thing to his own judgment, because he, being unclean, has presumed to come to the sacraments of Christ, which no man taketh worthily except he that is pure: of such it is said, "Blessed are the pure in heart, for they shall see God." NPNF1: Vol. VII, Tractates on John, Tractate 26, John 6:41-59, §18. Gelasius, Bishop of Rome (492-496): Surely the sacrament we take of the Lord´s body and blood is a divine thing, on account of which, and by the same we are made partakers of the divine nature; and yet the substance of the bread and wine does not cease to be. And certainly the image and similitude of Christ´s body and blood are celebrated in the action of the mysteries. (Tractatus de duabus naturis 14 [PL Sup.-III. 773]) See Francis Turretin, Institutes of Elenctic Theology, 3 Vols., trans. George Musgrave Giger and ed. James T. Dennison (Phillipsburg: reprinted by Presbyterian and Reformed Publishing Co., 1992), Vol. 3, p. 479 (XVIII.xxvi.xx). Edward J. Kilmartin, S.J.: According to Gelasius, the sacraments of the Eucharist communicate the grace of the principal mystery. His main concern, however, is to stress, as did Theodoret, the fact that after the consecration the elements remain what they were before the consecration.][ Edward J. Kilmartin, S.J., "œThe Eucharistic Theology of Pope Gelasius I: A Nontridentine View" in Studia Patristica, Vol. XXIX (Leuven: Peeters, 1997), p. 288. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. - Col. 3:16
Did Tertullian and Augustine deny the real presence?
http://www.catholic.com/blog/tim-staples/did-tertullian-and-st-augustine-deny-the-real-presence
Early Christians in the real presence:
http://www.therealpresence.org/eucharst/father/a5.html