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She is one, yet formed of two components, human and divine. That is her mystery, which only faith can accept. He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and serve him in holiness.
Acts of the Apostles
He therefore chose the Israelite race to be his own people and established a covenant with it. He gradually instructed this people All these things, however, happened as a preparation for and figure of that new and perfect covenant which was to be ratified in Christ. But he acquired a people for himself from those who previously were not a people: "a chosen race, a royal priesthood, a holy nation. Because the same anointing, the Holy Spirit, flows from the head into the body, this is "the messianic people. The whole People of God participates in these three offices of Christ and bears the responsibilities for mission and service that flow from them.
He exercises his kingship by drawing all men to himself through his death and Resurrection. The sign of the cross makes kings of all those reborn in Christ and the anointing of the Holy Spirit consecrates them as priests, so that, apart from the particular service of our ministry, all spiritual and rational Christians are recognized as members of this royal race and sharers in Christ's priestly office.
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What, indeed, is as royal for a soul as to govern the body in obedience to God? And what is as priestly as to dedicate a pure conscience to the Lord and to offer the spotless offerings of devotion on the altar of the heart? The Church is communion with Jesus From the beginning, Jesus associated his disciples with his own life, revealed the mystery of the Kingdom to them, and gave them a share in his mission, joy, and sufferings.
I am the vine, you are the branches. He promised to remain with them until the end of time; he sent them his Spirit. Not only is she gathered around him ; she is united in him , in his body. Three aspects of the Church as the Body of Christ are to be more specifically noted: the unity of all her members with each other as a result of their union with Christ; Christ as head of the Body; and the Church as bride of Christ. There is only one Spirit who, according to his own richness and the needs of the ministries, gives his different gifts for the welfare of the Church.
There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. Raised to the Father's glory, "in everything he [is] preeminent," especially in the Church, through whom he extends his reign over all things. The Church is one with Christ. The saints are acutely aware of this unity: Let us rejoice then and give thanks that we have become not only Christians, but Christ himself.
Do you understand and grasp, brethren, God's grace toward us? Marvel and rejoice: we have become Christ. For if he is the head, we are the members; he and we together are the whole man The fullness of Christ then is the head and the members. But what does "head and members" mean? Christ and the Church. Joan of Arc to her judges sums up the faith of the holy doctors and the good sense of the believer: "About Jesus Christ and the Church, I simply know they're just one thing, and we shouldn't complicate the matter. This aspect is often expressed by the image of bridegroom and bride.
The theme of Christ as Bridegroom of the Church was prepared for by the prophets and announced by John the Baptist. He speaks in his role as the head ex persona capitis and in his role as body ex persona corporis.
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What does this mean? This is a great mystery, and I am applying it to Christ and the Church. In it is in her that communion with Christ has been deposited, that is to say: the Holy Spirit, the pledge of incorruptibility, the strengthening of our faith and the ladder of our ascent to God They are a wonderfully rich grace for the apostolic vitality and for the holiness of the entire Body of Christ, provided they really are genuine gifts of the Holy Spirit and are used in full conformity with authentic promptings of this same Spirit, that is, in keeping with charity, the true measure of all charisms.
No charism is exempt from being referred and submitted to the Church's shepherds. Through the Spirit and his action in the sacraments, above all the Eucharist, Christ, who once was dead and is now risen, establishes the community of believers as his own Body. All members are linked to one another, especially to those who are suffering, to the poor and persecuted. He has purified her by his blood and made her the fruitful mother of all God's children.
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The Spirit is the soul, as it were, of the Mystical Body, the source of its life, of its unity in diversity, and of the riches of its gifts and charisms. Cyprian, De Dom. The Church does not possess them of herself; it is Christ who, through the Holy Spirit, makes his Church one, holy, catholic, and apostolic, and it is he who calls her to realize each of these qualities.
But their historical manifestations are signs that also speak clearly to human reason. As the First Vatican Council noted, the "Church herself, with her marvellous propagation, eminent holiness, and inexhaustible fruitfulness in everything good, her catholic unity and invincible stability, is a great and perpetual motive of credibility and an irrefutable witness of her divine mission. There is one Father of the universe, one Logos of the universe, and also one Holy Spirit, everywhere one and the same; there is also one virgin become mother, and I should like to call her "Church. Within the unity of the People of God, a multiplicity of peoples and cultures is gathered together.
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Among the Church's members, there are different gifts, offices, conditions, and ways of life. Yet sin and the burden of its consequences constantly threaten the gift of unity. And so the Apostle has to exhort Christians to "maintain the unity of the Spirit in the bond of peace. Above all, charity "binds everything together in perfect harmony. This Church, constituted and organized as a society in the present world, subsists in subsistit in in the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him.
It was to the apostolic college alone, of which Peter is the head, that we believe that our Lord entrusted all the blessings of the New Covenant, in order to establish on earth the one Body of Christ into which all those should be fully incorporated who belong in any way to the People of God. But in subsequent centuries much more serious dissensions appeared and large communities became separated from full communion with the Catholic Church - for which, often enough, men of both sides were to blame.
Where there is virtue, however, there also are harmony and unity, from which arise the one heart and one soul of all believers. All who have been justified by faith in Baptism are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers in the Lord by the children of the Catholic Church. All these blessings come from Christ and lead to him, and are in themselves calls to "Catholic unity. This unity, we believe, subsists in the Catholic Church as something she can never lose, and we hope that it will continue to increase until the end of time.
This is why Jesus himself prayed at the hour of his Passion, and does not cease praying to his Father, for the unity of his disciples: "That they may all be one. As you, Father, are in me and I am in you, may they also be one in us,. This is because Christ, the Son of God, who with the Father and the Spirit is hailed as 'alone holy,' loved the Church as his Bride, giving himself up for her so as to sanctify her; he joined her to himself as his body and endowed her with the gift of the Holy Spirit for the glory of God. It is in her that "by the grace of God we acquire holiness.
And I realized that this love alone was the true motive force which enabled the other members of the Church to act; if it ceased to function, the Apostles would forget to preach the gospel, the Martyrs would refuse to shed their blood. The Church, however, clasping sinners to her bosom, at once holy and always in need of purification, follows constantly the path of penance and renewal.
If they live her life, her members are sanctified; if they move away from her life, they fall into sins and disorders that prevent the radiation of her sanctity. This is why she suffers and does penance for those offenses, of which she has the power to free her children through the blood of Christ and the gift of the Holy Spirit. And so they turn their eyes to Mary": in her, the Church is already the "all-holy.
What does "catholic" mean? The Church was, in this fundamental sense, catholic on the day of Pentecost and will always be so until the day of the Parousia. This People, therefore, while remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one The character of universality which adorns the People of God is a gift from the Lord himself whereby the Catholic Church ceaselessly and efficaciously seeks for the return of all humanity and all its goods, under Christ the Head in the unity of his Spirit.
In them the faithful are gathered together through the preaching of the Gospel of Christ, and the mystery of the Lord's Supper is celebrated In these communities, though they may often be small and poor, or existing in the diaspora, Christ is present, through whose power and influence the One, Holy, Catholic, and Apostolic Church is constituted. In the mind of the Lord the Church is universal by vocation and mission, but when she pub down her roots in a variety of cultural, social, and human terrains, she takes on different external expressions and appearances in each part of the world.
And to it, in different ways, belong or are ordered: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God's grace to salvation. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but 'in body' not 'in heart. When she delves into her own mystery, the Church, the People of God in the New Covenant, discovers her link with the Jewish People, "the first to hear the Word of God.
To the Jews "belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ", "for the gifts and the call of God are irrevocable. But one awaits the return of the Messiah who died and rose from the dead and is recognized as Lord and Son of God; the other awaits the coming of a Messiah, whose features remain hidden till the end of time; and the latter waiting is accompanied by the drama of not knowing or of misunderstanding Christ Jesus.
This is so because all stem from the one stock which God created to people the entire earth, and also because all share a common destiny, namely God. His providence, evident goodness, and saving designs extend to all against the day when the elect are gathered together in the holy city. Thus, the Church considers all goodness and truth found in these religions as "a preparation for the Gospel and given by him who enlightens all men that they may at length have life. Or else, living and dying in this world without God, they are exposed to ultimate despair.
The Church is the place where humanity must rediscover its unity and salvation. The Church is "the world reconciled. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it.
The Lord's missionary mandate is ultimately grounded in the eternal love of the Most Holy Trinity: "The Church on earth is by her nature missionary since, according to the plan of the Father, she has as her origin the mission of the Son and the Holy Spirit. It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on.
Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary. The Holy Spirit is the protagonist, "the principal agent of the whole of the Church's mission. It begins with the proclamation of the Gospel to peoples and groups who do not yet believe in Christ, continues with the establishment of Christian communities that are "a sign of God's presence in the world," and leads to the foundation of local churches.
Furthermore, the Church herself finds it more difficult to express in actual life her full catholicity in all its aspects. Through the apostles you watch over us and protect us always. You made them shepherds of the flock to share in the work of your Son From the beginning of his ministry, he "called to him those whom he desired; And he appointed twelve, whom also he named apostles, to be with him, and to be sent out to preach.
In them, Christ continues his own mission: "As the Father has sent me, even so I send you. As "the Son can do nothing of his own accord," but receives everything from the Father who sent him, so those whom Jesus sends can do nothing apart from him, from whom they received both the mandate for their mission and the power to carry it out.
Christ's apostles knew that they were called by God as "ministers of a new covenant," "servants of God," "ambassadors for Christ," "servants of Christ and stewards of the mysteries of God. But their office also has a permanent aspect. Christ promised to remain with them always. The divine mission entrusted by Jesus to them "will continue to the end of time, since the Gospel they handed on is the lasting source of all life for the Church. They accordingly designated such men and then made the ruling that likewise on their death other proven men should take over their ministry. Peter and the other apostles, in communion of faith and life with her origin: and in that she is "sent out" into the whole world.
All members of the Church share in this mission, though in various ways. But charity, drawn from the Eucharist above all, is always "as it were, the soul of the whole apostolate. The kingdom has come in the person of Christ and grows mysteriously in the hearts of those incorporated into him, until its full eschatological manifestation. Then all those he has redeemed and made "holy and blameless before him in love," will be gathered together as the one People of God, the "Bride of the Lamb," "the holy city Jerusalem coming down out of heaven from God, having the glory of God.
Eph , at whose fulfillment all divisions will be overcome. Since she still includes sinners, she is "the sinless one made up of sinners. She bears in herself and administers the totality of the means of salvation. She is sent out to all peoples. She speaks to all men. She encompasses all times.
She is "missionary of her very nature" AG 2. She is built on a lasting foundation: "the twelve apostles of the Lamb" Rev She is indestructible cf. Mt She is upheld infallibly in the truth: Christ governs her through Peter and the other apostles, who are present in their successors, the Pope and the college of bishops. Nevertheless, many elements of sanctification and of truth are found outside its visible confines" LG 8.
For "in the Church there is diversity of ministry but unity of mission. To the apostles and their successors Christ has entrusted the office of teaching, sanctifying and governing in his name and by his power. But the laity are made to share in the priestly, prophetical, and kingly office of Christ; they have therefore, in the Church and in the world, their own assignment in the mission of the whole People of God.
Why the ecclesial ministry? He instituted the Church. He gave her authority and mission, orientation and goal: In order to shepherd the People of God and to increase its numbers without cease, Christ the Lord set up in his Church a variety of offices which aim at the good of the whole body. The holders of office, who are invested with a sacred power, are, in fact, dedicated to promoting the interests of their brethren, so that all who belong to the People of God. And how are they to hear without a preacher? And how can men preach unless they are sent? The one sent by the Lord does not speak and act on his own authority, but by virtue of Christ's authority; not as a member of the community, but speaking to it in the name of Christ.
No one can bestow grace on himself; it must be given and offered. This fact presupposes ministers of grace, authorized and empowered by Christ. From him, bishops and priests receive the mission and faculty "the sacred power" to act in persona Christi Capitis ; deacons receive the strength to serve the people of God in the diaconia of liturgy, word and charity, in communion with the bishop and his presbyterate.
The ministry in which Christ's emissaries do and give by God's grace what they cannot do and give by their own powers, is called a "sacrament" by the Church's tradition. Indeed, the ministry of the Church is conferred by a special sacrament. Entirely dependent on Christ who gives mission and authority, ministers are truly "slaves of Christ," in the image of him who freely took "the form of a slave" for us.
In fact, from the beginning of his ministry, the Lord Jesus instituted the Twelve as "the seeds of the new Israel and the beginning of the sacred hierarchy. Peter and head of the college. So also priests exercise their ministry from within the presbyterium of the diocese, under the direction of their bishop.
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Although Chnst's ministers act in communion with one another, they also always act in a personal way. Each one is called personally: "You, follow me" in order to be a personal witness within the common mission, to bear personal responsibility before him who gives the mission, acting "in his person" and for other persons: "I baptize you in the name of the Father and of the Son and of the Holy Spirit It has a personal character and collegial form. This is evidenced by the bonds between the episcopal college and its head, the successor of St. Peter, and in the relationship between the bishop's pastoral responsibility for his particular church and the common solicitude of the episcopal college for the universal Church.
Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another. He gave him the keys of his Church and instituted him shepherd of the whole flock.
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But, as a member of the episcopal college, each bishop shares in the concern for all the Churches. By a "supernatural sense of faith" the People of God, under the guidance of the Church's living Magisterium, "unfailingly adheres to this faith. It is this Magisterium's task to preserve God's people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church's shepherds with the charism of infallibility in matters of faith and morals.
The exercise of this charism takes several forms:. The infallibility promised to the Church is also present in the body of bishops when, together with Peter's successor, they exercise the supreme Magisterium," above all in an Ecumenical Council. To this ordinary teaching the faithful "are to adhere to it with religious assent" which, though distinct from the assent of faith, is nonetheless an extension of it.
The Eucharist is the center of the life of the particular Church. The bishop and priests sanctify the Church by their prayer and work, by their ministry of the word and of the sacraments. They sanctify her by their example, "not as domineering over those in your charge but being examples to the flock. His ordinary and immediate authority over the whole Church does not annul, but on the contrary confirms and defends that of the bishops.
Their authority must be exercised in communion with the whole Church under the guidance of the Pope. Conscious of his own weaknesses, "the bishop. He should not refuse to listen to his subjects whose welfare he promotes as of his very own children The faithful Let no one do anything concerning the Church in separation from the bishop.
That is, the faithful, who by Baptism are incorporated into Christ and integrated into the People of God, are made sharers in their particular way in the priestly, prophetic, and kingly office of Christ, and have their own part to play in the mission of the whole Christian people in the Church and in the World. It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be effected and grow according to Christ and maybe to the glory of the Creator and Redeemer.
This initiative is a normal element of the life of the Church: Lay believers are in the front line of Church life; for them the Church is the animating principle of human society. Therefore, they in particular ought to have an ever-clearer consciousness not only of belonging to the Church, but of being the Church, that is to say, the community of the faithful on earth under the leadership of the Pope, the common Head, and of the bishops in communion with him.
They are the Church. This duty is the more pressing when it is only through them that men can hear the Gospel and know Christ. Their activity in ecclesial communities is so necessary that, for the most part, the apostolate of the pastors cannot be fully effective without it. For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit - indeed even the hardships of life if patiently born - all these become spiritual sacrifices acceptable to God through Jesus Christ.
In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord. And so, worshipping everywhere by their holy actions, the laity consecrate the world itself to God, everywhere offering worship by the holiness of their lives. He accordingly both establishes them as witnesses and provides them with the sense of the faith [ sensus fidei ] and the grace of the word" To teach in order to lead others to faith is the task of every preacher and of each believer. And because he knows how to rule his own person as king, so too does he sit as its judge.
He will not let himself be imprisoned by sin, or thrown headlong into wickedness. By so doing they will impregnate culture and human works with a moral value. This can be done through the exercise of different kinds of ministries according to the grace and charisms which the Lord has been pleased to bestow on them. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. It is this lack of subjective discernment that many believers, as well as Christian leaders who confess that they sin less than other Christians, displaying the mindset of a Pharisees as compared to the humble self contempt that the publican displayed. When it comes to religious leaders, many teach the word of God, but lack the ability to walk it out in their daily lives.
Perhaps this explains why we seem to have so many intellectual idiots — smart people who do not make wise choices because they believe that information is only theoretical, and they have not personally put it into practice Our current leadership? Knowledge and wisdom are wasted if you do not proceed to the application of what is wise, and do what is wise.
The world likes to separate wisdom and application as two separate components, implying or even blatantly teaching that you can be wise in your thoughts, yet make foolish choices and still be a wise person. The Bible does not allow for this interpretation. A good example is Ephesians KJV , which sates:. Wherefore be ye not unwise, but understanding what the will of the Lord is. Primary text Let us consider the connection between wisdom and behavior as seen in our primary text. Luke , which states:.
For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? They are two expressions of the same mental attitude that Christ is demanding for those who follow Him. Is it Suffering Suffering for Christ is not something that we attempt to do, it is what happens to us when persecution comes and we have a choice to make, to claim him before men and suffer, or to find a way out of it, again this is not the same as the daily subject of picking up our cross and dying to self.
Which is something that we do on a daily basis is not based upon persecution or events that occur in our lives, it is how we walk as Christ walked. No believer should ever seek out persecution, this is arrogant and proud, and is a sign of grandiosity. Jesus never did this, if there was an opportunity to escape the people that were seeking to overpower him and make him king, he slipped away. It was not until the fulfilled time of the prophecy concerning the cup that he must drink that he went and found the soldiers that were looking for him in a proactive manner, he did not seek death his prayer did not indicate so; most importantly though he sought to do the will of the Father.
Jesus Picked up the Cross That He Was Meant to Bear Christ did not die for His own sins, He died and bore the cross for you and me, and to think that we are supposed to carry that cross and help Him is blasphemous. This passage in the Greek is in the imperative, which is a command. We do not have a choice. If we desire to follow Christ, we must deny ourselves by daily picking up our cross. It is much more obvious than it seems. The Purpose of Our Cross A cross was an instrument of death.
Christ demands that we commit ourselves to these pragmatic behaviors, such behavors as:.
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The Reason for this Series If you are honest enough to deal with the patterns of sin in your life and arrest them, if you are courageous enough to seek to humble yourself with others, which is always an ongoing process, not a destination; and allow yourself to be led of God rather than your own flesh, it becomes much easier to address the third pragmatic choice. A few years later, the same writer writes in 1st John ,. We should notice three things from this passage. First , it declares a deity of Jesus Christ referring to them as God, then stating he laid down his life for us.
The grammar demands that this is speaking of the same person. Second , we see that love is displayed in Christ sacrificially placing us before himself, giving his life for us. Therefore, based upon the use of the word in the New Testament Greek, Biblical love is defined as sacrificially putting others first. It is a choice, not an emotion.
Christ demanded for us to choose to sacrificially put others first before ourselves. It is an action. It is proactive, not reactive, it is giving not taking — it is sacrificial. Love American Style If you remember the sitcom by that name that ran from to , you remember that it defined love as romantic love, love that you felt as an emotion, love which is better defined as taking rather than giving , based upon conditions rather than unconditional, a love which is the polar opposite of Biblical love.
Romantic love is what you women fall into One difference between romantic love and mature giving love is that it is something that you can fall into or fall out of, meaning that romantic love is conditional as compared to the unconditional love of giving to the other person, and putting them first , by which you allow yourself to put on those rose-colored glasses, and marry men, what you would never have done if you were saying at the time and fully understood what we are like in reality.
Romantic love always places blinders on a person, and it is very emotional. Fortunately for us men, that allows smart women to choose men the way we have for thousands of years and thus ensure the continuity of humanity. Romantic love rarely lasts more than two years, and is meant to develop into real love, the kind of love that the Bible speaks about, of sacrificially putting others first. In fact have you ever noticed that many of the things that you found to be cute, or darling, or attractive while you are dating; once you got married drove you insane!
When Giving Love Is Confused with Romantic Love However, by misunderstanding that romantic love is the definition we apply to all love, problems are created that we deal with on a daily basis, such as: conditional acceptance, and self-centeredness. However, 21st century American understanding of love has to do with emotions, which causes the word love to be used so haphazardly.
No doubt cinema and television have reinforced this interpretation of love within a romantic setting, never taking the time to explain that there are diversities within love. Using the singular word love for all these diverse meanings creates havoc in expressing beliefs, behaviors and emotions within valid relationships. It is common for our culture to think of love only as an emotional response to something else. The world tries to tell us that love is a re sponse, or a re action. This idea that love is a reaction, which means it is conditional.
It is based upon someone else says or does. That kind of love is a fleeting and temporary emotion that you can fall into and fall out of. In our vernacular, it would mean holding something in great esteem, or giving something great importance. For example, the Pharisees felt agape love for having the utmost seats in the synagogue — see footnote 1. Please see footnote 1 for further information concerning the four Greek words for love.
They are pro active words, not re active words. Christ commanded for us to love people which is proactive , as the grammar presents. Unfortunately, we often get this order backward. We think that when we feel love for someone then we will be motivated to hold them in higher esteem than we do ourselves. In reality, the emotion of love comes as the consequence of the love action, not the other way around. Understanding Biblical Love and Emotions The emotional feeling of love is the fruit of having sacrificially put something before yourself.
Built into human nature is the fact that whenever we place someone or something before ourselves, an emotional attachment is built that will not waver. In the world this is called nurturing love, in an attempt to distinguish it from typical love. Human nature is such that whenever we are invested in something, an emotional response is produced.
These two are enemies, and this means that you cannot do what you want to do. Holman Christian Standard Bible For the flesh desires what is against the Spirit, and the Spirit desires what is against the flesh; these are opposed to each other, so that you don't do what you want. International Standard Version For what the flesh wants is opposed to the Spirit, and what the Spirit wants is opposed to the flesh. They are opposed to each other, and so you do not do what you want to do.
NET Bible For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want. New Heart English Bible For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire. Aramaic Bible in Plain English For the flesh craves anything that opposes The Spirit and The Spirit craves whatever opposes the flesh, and they both are contrary one to another, lest you would be doing whatever you want.
They are opposed to each other. As a result, you don't always do what you intend to do. New American Standard For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. Jubilee Bible For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye cannot do the things that ye would.
King James Bible For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that you cannot do the things that you would. American King James Version For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that you cannot do the things that you would. American Standard Version For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would.
Douay-Rheims Bible For the flesh lusteth against the spirit: and the spirit against the flesh; for these are contrary one to another: so that you do not the things that you would. Darby Bible Translation For the flesh lusts against the Spirit, and the Spirit against the flesh: and these things are opposed one to the other, that ye should not do those things which ye desire; English Revised Version For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would.
Webster's Bible Translation For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would. Weymouth New Testament For the cravings of the lower nature are opposed to those of the Spirit, and the cravings of the Spirit are opposed to those of the lower nature; because these are antagonistic to each other, so that you cannot do everything to which you are inclined.
World English Bible For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, that you may not do the things that you desire.