conversations.from: human
conversations.value: Give me a description for a book titled Systematic Theology about Pentecostal, Twenty, Trinity with the genre: New, Used & Rental Textbooks, Humanities.
conversations.from: assistant
conversations.value: The authority on the theology of Pentecostal faith. Twenty Pentecostal scholars share the basis of the Trinity, the saving work of Christ, baptism in the Holy Spirit, divine healing, Gods inspired Word, spiritual gifts, and 12 more topics. It also includes study questions, plus subject and Scripture indexes. Hardcover. 704 pages.
conversations.from: human
conversations.value: What could be a title for a book about Rochester, Northern, Baptist with the genre: Christian Books & Bibles, Theology?
conversations.from: assistant
conversations.value: A title for this book could be 'Systematic Theology'
conversations.from: human
conversations.value: Give me the first five paragraphs for this book.
conversations.from: assistant
conversations.value: Systematic Theology
  Divine Healing has received a renewed emphasis in the preaching, teaching, and practice of many churches today. It has been an essential element in the current success in evangelism and missions. Like the Early Church, many have prayed that God would confirm the gospel through healings wrought in Jesus' name (see Acts 4:24–31).1
  There are at least four major reasons for believing that God heals today. First it is found in the Bible, and the Bible, inspired as it is by the Holy Spirit, is for us today. The same Jesus Christ revealed in the Scriptures as Healer is the same Lord we serve today. Hebrews 13:8 fits in well with the overall message of Hebrews. There is a great continuity in the person, character, and work of Christ after His death, resurrection, and ascension.
  The second reason for believing in divine healing is the fact that it is in the atoning work of Christ. The Bible's teaching of healing parallels its teaching of salvation.2 Salvation includes healing of our lives in all aspects, and it all "issues from [the] atonement."3 All the "good and perfect gifts" from above are the result of the cross of Christ. As will be pointed out later, Matthew understood the Suffering Servant passage (Isa. 53) in terms of Jesus' healing ministry being part of His atoning work.
  The third reason for believing in divine healing is found in the convergence of the Bible's teaching on salvation and on the nature of humankind. If a human being is not a disjointed association of body, soul, and spirit, and is in a very real way a unity, then salvation will apply to all the facets of human existence. This is a truly biblical theme which needs renewed emphasis—the whole gospel is for the whole person.
  The last reason for commitment to the teaching of divine healing is the belief that salvation is ultimately to be understood as a restoration of the fallen world. God is against human suffering, for suffering is the result not of the will of God but a consequence of the Fall. Redemption ought to be understood as God's plan for restoring all of creation, especially humankind.
conversations.from: human
conversations.value: Give me five more paragraphs.. Start with the sentence 'Realizing that no human has the priestly power to effect change from bread and wine to the body and blood of Christ, Luther was on his way to an eventual break with the Roman Catholic Church, along with its doctrine of transubstantiation'.
conversations.from: assistant
conversations.value: Realizing that no human has the priestly power to effect change from bread and wine to the body and blood of Christ, Luther was on his way to an eventual break with the Roman Catholic Church, along with its doctrine of transubstantiation. Although Luther rejected other facets of the Catholic doctrine concerning the Lord's Supper, he did not totally reject the idea that Christ's body and blood are present. Luther taught that the body and blood of the Lord are "with, in, and under" the elements of bread and wine, a doctrine that would later become known as consubstantiation. Perhaps it could be said that this view, like the Catholic concept of transubstantiation, is still highly sacramental, still taking too literally Christ's figurative words about His body and blood.
  A contemporary of Luther's who differed extensively with him on his understanding of Christ's presence in Communion was Huldreich Zwingli. The Zwinglian position is better known today as the memorial view. Its emphasis is that the Lord's Supper is a rite that commemorates that Lord's death and its efficacy for the believer. It is in this sense a sign, pointing back to Calvary. Zwingli rejected any notion of Christ's physical presence at His table (whether transformed in the elements or joined with the elements) and taught instead that Christ was spiritually present to those of faith. Many of Zwingli's followers so fervently rejected the idea of Christ's physical presence that they in effect rebuffed even the concept of Christ's being spiritually present in the Communion service. For that reason, most who follow this concept tend to stress only that the Lord's Supper is a commemorative ceremony in which the believer recalls the atoning work of Christ.
  In addition to those four major views of the Lord's Supper, many modifications and combinations of the above are held by contemporary Christians. This is especially evident within the Pentecostal and charismatic movements; the theological understanding of many of their members has been greatly influenced by their former association with more traditional or liturgical church bodies. Probably most Pentecostals are more theologically comfortable with the positions expressed by the Zwinglian or the Reformed views. In any case, all Christians today should take seriously the biblical emphasis and instruction on both of the ordinances, water baptism and the Lord's Supper, and should rejoice that their meaning is still as significant and applicable as it was for the New Testament Church.
  Any discussion of the mission of the Church leads participants to consider the very foundations on which they build their identity. Pentecostals have certainly been noted for the fervor of their obedient response to the redemptive mission given to all Christians. However, each generation must attain a fresh appreciation for the mission and purposes around which they center their identity.1
  Our perspective on the Church and its mission is deeply rooted in our experience with Christ and the Holy Spirit. To suggest that we can step back from the influence of this spiritual encounter and simply theorize about the Church and its mission is to remove an essential part of our calling. Although other religious traditions may still view the Pentecostal Movement as primarily experience-centered, we should not allow this to cast shadows on God's sovereign work reintroduced in the twentieth century. The Spirit has graciously enabled our Movement to stand as a testimony of the empowerment necessary for the Church to be a vehicle of God's redemptive mission.2
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conversations.value: Give me the last four paragraphs.
conversations.from: assistant
conversations.value: Abraham was willing to live in the Promised Land like a stranger, for "he was looking forward to the city with foundations, whose architect and builder is God" (Heb. 11:9–10), a city that already exists in heaven (Gal. 4:26; Heb. 11:16). This city, the final home of the redeemed and the dwelling of God, is the New Jerusalem that John saw in a vision coming down out of heaven to the new earth. No longer will we be on earth and God in heaven, but God's headquarters and God's throne will be with His people on the earth (Rev. 21:3,22; 22:3). The city will have no temple, "because the Lord God Almighty and the Lamb are its temple"110 (Rev. 21:22). That is, the presence and glory of God and Christ will fill the city so that those who dwell in it will always be enveloped in an atmosphere of worship and praise.111
  Inscribed on its twelve gates are the names of the twelve tribes of Israel. Its foundations bear the names of the twelve apostles. Clearly, the true people of God of all ages from both Israel and the Church will be united in one body of people in Christ as the ultimate fulfillment of Galatians 3:28 (cf. Eph. 2:11–22).112 Most important, John saw that "it shone with the glory of God" (Rev. 21:11). "Though it is an actual literal city, its glory will far surpass the language that John uses to portray it."113
  Though the New Jerusalem is described, the new heavens and earth are not.114 Some consider them to be the present heavens and earth renovated by fire, pointing to passages that speak of the earth remaining forever (Eccl. 1:4). But this probably means there will always be an earth even though the present earth may be replaced by a new one.
  Our salvation brings us into a new relationship that is better than what Adam and Eve enjoyed before the Fall. The description of the New Jerusalem shows God has a better place than the Garden of Eden for us, with all the blessings of Eden intensified. God is so good: he always restores us to something better than what we lost. We enjoy fellowship with Him now, but the future holds "intensified fellowship with the Father, Son, and holy Spirit and with the whole company of the saints."118 Life in the New Jerusalem will be exciting. Our infinite God will never run out of new joys and blessings for the redeemed, and since the gates of the city are always open (Rev. 21:25; cf. Isa. 60:11), who know what the new heavens and earth will have for us to explore!
conversations.from: human
conversations.value: Reverse the sentences.
conversations.from: assistant
conversations.value: 60:11), who know what the new heavens and earth will have for us to explore!. Isa. 21:25; cf. Our infinite God will never run out of new joys and blessings for the redeemed, and since the gates of the city are always open (Rev."118 Life in the New Jerusalem will be exciting. We enjoy fellowship with Him now, but the future holds "intensified fellowship with the Father, Son, and holy Spirit and with the whole company of the saints. God is so good: he always restores us to something better than what we lost. The description of the New Jerusalem shows God has a better place than the Garden of Eden for us, with all the blessings of Eden intensified.
  Our salvation brings us into a new relationship that is better than what Adam and Eve enjoyed before the Fall. But this probably means there will always be an earth even though the present earth may be replaced by a new one. 1:4).114 Some consider them to be the present heavens and earth renovated by fire, pointing to passages that speak of the earth remaining forever (Eccl."113
  Though the New Jerusalem is described, the new heavens and earth are not. "Though it is an actual literal city, its glory will far surpass the language that John uses to portray it. 21:11).112 Most important, John saw that "it shone with the glory of God" (Rev. 2:11–22). Eph. Clearly, the true people of God of all ages from both Israel and the Church will be united in one body of people in Christ as the ultimate fulfillment of Galatians 3:28 (cf. Its foundations bear the names of the twelve apostles.111
  Inscribed on its twelve gates are the names of the twelve tribes of Israel. That is, the presence and glory of God and Christ will fill the city so that those who dwell in it will always be enveloped in an atmosphere of worship and praise. 21:22). The city will have no temple, "because the Lord God Almighty and the Lamb are its temple"110 (Rev. 21:3,22; 22:3). No longer will we be on earth and God in heaven, but God's headquarters and God's throne will be with His people on the earth (Rev. This city, the final home of the redeemed and the dwelling of God, is the New Jerusalem that John saw in a vision coming down out of heaven to the new earth. 11:16). 4:26; Heb. 11:9–10), a city that already exists in heaven (Gal.Abraham was willing to live in the Promised Land like a stranger, for "he was looking forward to the city with foundations, whose architect and builder is God" (Heb