Suske en Wiske door Luc Morjaeu - Originele tekening in inkt - Sidonia en Barabas - met gesigneerde Ex-libris (100 ex.) - Loose page - (2005/2019) - Catawiki
Suske en Wiske door Luc Morjaeu - Originele tekening in inkt - Sidonia en Barabas - met gesigneerde Ex-libris (100 ex.) - Loose page - (2005/2019)
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- Originele tekening in inkt - Sidonia en Barabas
an illustration in ink of Sidonia and Barabas
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6 Steps In Booking A Van Copy August 20, 2019 Bybelskool » Wat is die nagmaal? – Die belydenisskrifte
1. Lees die Nederlandse Geloofsbelydenis 35, Heidelbergse Kategismus 75-82, en Westminster Geloofsbelydenis 29. Wat leer jy oor die nagmaal? Wat beteken dit vir jou? Wat vra dit van jou?
Nederlandse Geloofsbelydenis 35
Ons glo en bely dat ons Verlosser, Jesus Christus, die sakrament van die heilige nagmaal beveel en ingestel het om hulle te voed en te onderhou wat Hy reeds wederbaar en in sy huisgesin, die kerk, ingelyf het. Nou het dié wat weergebore is, tweërlei lewe in hulle: die een liggaamlik en tydelik, wat hulle van hulle eerste geboorte saamgebring het en wat alle mense besit; die ander geestelik en hemels, wat aan hulle gegee word in die tweede geboorte, wat deur die Woord van die evangelie in die gemeenskap van die liggaam van Christus plaasvind. Almal deel nie in hierdie lewe nie, maar slegs die uitverkorenes van God. So het God tot instandhouding van die liggaamlike en aardse lewe vir ons aardse en gewone brood voorsien; dit dien die lewe en behoort, soos die lewe self, aan almal.
Maar om die geestelike en hemelse lewe wat die gelowiges besit, in stand te hou het Hy vir hulle ‘n lewende brood gestuur wat uit die hemel neergedaal het, naamlik Jesus Christus. Hy voed en onderhou die geestelike lewe van die gelowiges wanneer Hy geëet, dit wil sê deur die geloof geestelik toegeëien en ontvang word. Om hierdie geestelike en hemelse brood vir ons af te beeld het Christus aardse en sigbare brood as ‘n teken van sy liggaam en wyn as ‘n teken van sy bloed ingestel.
Dit staan dus bo alle twyfel vas dat Jesus Christus nie tevergeefs sy sakramente vir ons voorgeskryf het nie; Hy doen immers in ons alles wat Hy vir ons deur hierdie heilige tekens voor oë stel, al gaan dit ons verstand te bowe en is dit vir ons onbegryplik hoe dit gebeur, net soos die werking van die Heilige Gees ondeurgrondelik en onbegryplik is. Tog dwaal ons nie as ons sê dat wat deur ons geëet en gedrink word, die eie en natuurlike liggaam en die eie bloed van Christus is nie; maar die manier waarop ons dit nuttig, is nie met die mond nie maar met die Gees deur die geloof. Daarom, al bly Christus altyd aan die regterhand van sy Vader in die hemel sit, hou Hy tog nie op om ons deur die geloof aan Homself deel te laat hê nie. Hierdie feesmaal is ‘n geestelike maaltyd waar Christus Homself met al sy weldade aan ons meedeel en waar Hy ons Homself en die verdienste van sy lyding en sterwe laat geniet. Hy voed, versterk en vertroos ons arme troostelose siel as ons sy liggaam eet, en Hy verkwik en herstel dit as ons sy bloed drink. Verder, hoewel die sakramente én die sake waarvan hulle tekens is, bymekaar hoort, word nie beide deur alle mense ontvang nie. Die goddelose mens ontvang wel die sakrament tot sy verdoemenis, maar hy ontvang nie die waarheid van die sakrament nie. So het Judas en Simon die towenaar albei wel die sakrament ontvang maar nie Christus, wat daardeur voorgestel word nie; Hy word slegs aan die gelowiges gegee.
Ten slotte, ons ontvang die heilige sakrament in nederigheid en met eerbied in die samekoms van die volk van God, waar ons met danksegging ‘n heilige gedagtenis aan die dood van Christus ons Verlosser onderhou en belydenis van ons geloof en van die Christelike godsdiens doen. Daarom behoort niemand daarheen te gaan as hy homself nie eers deeglik ondersoek het nie, sodat hy nie tot sy eie oordeel eet en drink as hy van hierdie brood eet en uit hierdie beker drink nie (1 Kor. 11:29).
Kortom, deur die gebruik van hierdie heilige sakrament word ons tot ‘n vurige liefde vir God en ons naaste beweeg. Daarom verwerp ons alle brousels en verwerplike versinsels wat mense by die sakrament bygevoeg en daarmee vermeng het, as ontheiligings daarvan. Ons verklaar dat ons tevrede moet wees met die verordening wat Christus en sy apostels ons geleer het, en ons sê dieselfde as wat hulle daarvan gesê het.
Heidelbergse Kategismus 75-82
Westminster Geloofsbelydenis 29
1. The night Jesus was betrayed he instituted the sacrament of his body and blood, called the Lord’s supper, to be observed in his church until the end of the world as a perpetual remembrance of his sacrifice in death and as the seal of all the benefits of that sacrifice for true believers. It also signifies the spiritual nourishment and growth of believers in Jesus and their additional commitment to perform all the duties they owe him. Finally it is a bond and pledge of believers’ communion with Jesus and with each other as members of his mystical body.1
1. 1 Cor 11.23-26, 10.16-17, 21, 12.13, Mt 26.26-27, Lk 22.19-20.
2. In this sacrament Christ is not offered up to his Father, nor is any actual sacrifice made for the remission of sins of the living or the dead.2 Rather, this sacrament commemorates Christ’s offering up of himself, by himself, on the cross once for all, and it spiritually offers up to God every possible praise for that sacrifice.3 Consequently the so-called sacrifice of the Roman Catholic mass does detestable injustice to Christ’s one sacrifice, which is the only propitiation for all the sins of the elect.4
2. Heb 9.22, 25-26, 28.
3. 1 Cor 11.24-26, Mt 26.26-27, Lk 22.19-20.
4. Heb 7.23-24, 27, 10.11-12, 14, 18.
3. In the administration of the Lord’s supper Jesus has directed his ministers to declare to the congregation his words instituting this sacrament, to pray, and to bless the bread and wine, which are thus set apart from their ordinary use and put to holy use. His ministers are to take and break the bread, to take the cup, and (communicating themselves, too) to give both to the communicants—but not to anyone else not present at that time in the congregation.5
5. Mt 26.26-28, Mk 14.22-24, Lk 22.19-20, 1 Cor 11.23-27; see citations under Sections 1 and 2, Acts 20.7, 1 Cor 11.20.
4. Practices contrary to the nature of this sacrament and to the institution of it by Christ are private masses or receiving the sacrament alone from a priest or anyone else;6 denying the cup to the congregation;7 and worshiping the bread and wine themselves by lifting them up or carrying them around for adoration or reserving them for any counterfeit religious use.8
6. 1 Cor 10.6, 1 Tm 1.3-4.
7. Mk 4.23, 1 Cor 11.25-29.
8. Mt 15.9; there is not the least appearance of a warrant for any of these things, either in precept or example, in any part of the word of God; see all the places in which the ordinance is mentioned.
5. The bread and wine in this sacrament, properly set apart to the uses ordained by Christ, so relate to him crucified that truly and yet only sacramentally they are sometimes called by the name of what they represent, that is, the body and blood of Christ.9 Even so, they still remain in substance and nature only bread and wine, as they were before their sacramental use.10
9. Mt 26.26-28.
10. 1 Cor 11.26-28, Mt 26.29.
6. The teaching that the substance of the bread and wine is changed into the substance of Christ’s body and blood (usually called transubstantiation) by the consecration of a priest or any other means is objectionable not only to Scripture but even to common sense and reason. Such The Lord’s Supper teaching overturns the nature of the sacrament and has been and is the cause of much superstition and indeed flagrant idolatry.11
11. Acts 3.21, 1 Cor 11.24-26, Lk 24.6, 39; these statements are inferences from the doctrine of the sacraments and do not require specific Scripture proofs.
7. Worthy receivers, physically partaking of the visible substances of this sacrament, do then also by faith actually and in fact, but not physically or bodily, spiritually receive and feed on Christ crucified and on all the benefits of his death. The body and blood of Christ are not then bodily or physically in, with, or under the bread and wine; but they are actually spiritually present to the faith of believers in the administration of this sacrament, just as the bread and wine are physically present.12
12. 1 Cor 11.28, 5.7-8, 10.16,3-4, Jn 6.53,58; see note under Section 6 above.
8. Although ignorant or wicked men may partake of the physical substances in this sacrament, they do not receive what is signified by them. However, by their unworthy coming to the Lord’s table they are guilty of his body and blood and bring judgment upon themselves. Therefore, just as the ignorant and ungodly are not fit to enjoy communion with Christ, neither are they worthy to come to the Lord’s table, and, as long as they remain ignorant and ungodly, they cannot and must not be allowed to partake of the holy mystery of communion without committing a great sin against Christ.13
13. 1 Cor 11.27-29, 2 Cor 6.14-16, 1 Cor 10.21, 5.6-7,13, 2 Thes 3.6,14-15, Mt 7.6.
2. Loof die Here in gebed vir die spesifieke wysheid en insig wat die geloofsbelydenisse jou gee oor die nagmaal.