Sentences with phrase «christian life of grace»

The Christian life of grace became one of several «options» available for human life.

Not exact matches

Having shared the great grace of baptism and having been appropriately catechized into «the mysteries,» evangelical Catholics understand, appreciate, and live the biblical truth of Christian vocation as given by St. Paul: «Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of working, but it is the same God who inspires them all in every one.

«It is an electric reality in the New Testament, an indispensable ingredient in the Christian faith and one of God's chief means of grace in our lives.»

This grace of Christian marriage is a fruit of Christ's cross, the source of all Christian life.»

Uh... of course we Christians tweet words of hope, love, joy, life, peace, and grace.

Given the centrality of grace in the Christian life, how should Christians respond to those who have been publicly disgraced, and how to we avoid appealing to grace as a way of letting abusive or dangerous people off the hook?

First, there are those who believe that the Tendenz of Camus» works moved steadily toward Christian conversion, or at least toward a genuine appreciation of a life of grace in a broken world.

Scott's attempt to link Camus with Tillich's «absolute faith,» so as to demonstrate that «perhaps» Camus did not live completely outside of what Christians mean by grace, is unconvincing.

A congregation that is able to live simply and faithfully out of the Christian story is a gift of grace, but that gift must be sustained by some remarkable social creativity.

Whether this immediacy of God was described in Pauline terms as God's Spirit, carrying the divine presence and power into the Christian's inner life, (I Corinthians 3:16) or in Johannine terms, as God himself dwelling in his people, (John 14:23; I John 4:12) the accessibility of the divine grace and help was everywhere proclaimed.

- to affirm - that the essence of Christian life is not focused on sexual orientation, but how one lives by grace in relationship with God, with compassion toward humanity;

This is both the easiest and the most difficult, for it is the holy art of living as Christians in the grace of God.

Religious language is also historical and evolutionary: it depicts the people of God as on a journey to the holy land, the Church as a mystical body evolving toward the fullness of Christ, the liturgy as consisting of cycles of growth, the Christian life as an exodus, grace as growth in the fullness of Christ, dogma as evolving, etc..

A theory of the Christian life that provides a reference for understanding one's own faith journey, adapting the means of grace to resource it, and to aid others in entering and negotiating that same journey.

Catholic laymen must take up their place in life and face their family, their love, their children (who perhaps do not always come up to their expectations), their professional duties which grow ever more irksome and their duties as citizens; in doing so they will meet situations in which, because they reflect on their faith, they will know how to behave as Christians living in the grace of God, the light of the gospel and the imitation of the crucified Christ.

We will here not discuss in detail in what sense and with what reservations the liturgy is to be called the first and neces - sary source of the Christian life and spirit (Decree on Priestly Formation, Optatam Totius, art. 16 Decree on the Appropriate Renewal of the Religious Life, Perfectae Caritatis, art. 6), of grace (Constitution on the Liturgy, art. 10) and the summit to which all the action of the Church is directed (ibid., art. 10), and how all other Christian activity and prayer has its origin and goal in the litulife and spirit (Decree on Priestly Formation, Optatam Totius, art. 16 Decree on the Appropriate Renewal of the Religious Life, Perfectae Caritatis, art. 6), of grace (Constitution on the Liturgy, art. 10) and the summit to which all the action of the Church is directed (ibid., art. 10), and how all other Christian activity and prayer has its origin and goal in the lituLife, Perfectae Caritatis, art. 6), of grace (Constitution on the Liturgy, art. 10) and the summit to which all the action of the Church is directed (ibid., art. 10), and how all other Christian activity and prayer has its origin and goal in the liturgy.

Christians do not live under the condemnation of the law; we live under the grace of God through Jesus Christ.

But neither really appreciated Wesley's vision of God's grace bearing us forward in the Christian life.

In the Christian story, we discover a fiercely loyal God who creates, loves, lives, dies, lives again, and calls teens into the passionate grace of the baptized life.

Nevertheless, today, too, a Christian must continue to pray and to remain in living contact with his God through the spirit of grace.

Real Christians do nt have to sit on a soap box preaching about the fires of hell, because they try to live their lives in the grace of God, and hopefully show the peace and joy that can bring to others.

We Christians must endure the disappointment of life in faith and hope, in living personal prayer to God in the grace of Christ, and in willingly suffering all this misery.

For we begin to be Christians living in the grace of God only if we are honest even when it is no longer the best policy, and we exercise our true apostolate precisely when we appear to be stupid and without much social prestige.

This too was a common emphasis in the faith of Reformation churches as M. E. Osterhaven explains: «Scripture presents a unified message concerning God's grace made manifest in Jesus Christ and the Christians call to live unto him.

His Grace Bishop Angaelos added: «I am thankful that the visit was fruitful and gave His Holiness an overview of the diverse and dynamic role of Coptic Christians across Britain who endeavour to live faithfully according to their Christian principles, while being fully integrated into their surrounding community.

However differently experienced, the gift of grace is to be preserved and cultivated throughout the life of the Christian.

Unless these clearly powerful and increasingly well defined influences on the lives of church members are met by equally powerful and well - defined influences of grace for living the Christian life, the role of clergy is in danger of being reduced to the role of chaplains, summoned for brief, emergency ministrations to a life cycle unfolding in complete isolation from the life of faith.

Let us illustrate this point of view toward which our whole discussion has been moving by looking briefly at the sacraments of the Church, the Christian meeting of death, and the Christian life of active service as expressions of the way which is enclosed in the grace of this kind of community.

Pius XI added, in Casti Conubii (1930), «Even though Christian parents are in the state of grace themselves, they can not transmit this grace to their children; in fact, natural generation of life has become a way of death, the way by which original sin passes to children.»

As early as the second century, Christians gathered for worship at the tombs of the martyrs, celebrating the power of God's grace in the lives of these faithful men and women.

Secondly, we have come to significant agreement (although surely with differences remaining) on profound theological issues: on our justification by faith through grace in Jesus Christ; on the proper relationship between Scripture and tradition; on the communion of saints and the universal call to holiness; and on the role of Mary in the life of the Christian and of the church.

Perhaps the Eastern Christian Tradition can provide a way to preserve the material blessings of Western technology and scientific insights without losing the intuitive spiritual wisdom gained earlier when Religious Traditions experienced Grace more deeply by their participation in the natural rhythms of life.

The life of Christians who, by the grace of God, have responded to that call is to be a life of holiness, which is to say a life of sanctification.

Lutherans speak of «growth in grace and faith,» with effects in Christian living; eternal life is, biblically speaking, «unmerited «reward,»» a fulfillment of God's promise to the believer.

All Christian claims that Judaism confesses a God of law in the formal / legal sense in contrast to a «Christian God» of grace are based on false views of fulfillment; such views not only damage Christian - Jewish relations but are devastating for the life of the church itself.

Our problem is to interpret the moral responsibility of the Christian in relation to the faith that God's grace is operative creatively and redemptively in life.

To enter the kingdom of God the Christian way is to make such a commitment to Christ that, by the grace of God that has come to us in Christ and the pattern of life put before us by Jesus, life is transformed.

- to affirm that the essence of Christian life is not focused on seixual orientation, but how one lives by grace in relationship with God, with compasision toward humanity;

«28 Another theologian summarizes the Christian use of the term: «Grace is the supreme causal agency by which Christian life everywhere is evoked, sustained, and augmented.

Here, however, I shall run the risk of treating the standpoint as a whole, My thesis is that all the neo-orthodox thinkers neglect a fundamental Christian insight into the meaning of life within the grace of God.

In our formulation of the Christian life we have to do justice both to the grace and to the growth, for whatever progress in the life of love is possible, it is always progress within the structure of man's relationship to the creative and redemptive working of God.

The book of Acts really teaches us that it's all too easy — even with all the gifts of grace we have received — for the Christian community to almost entirely fall our of step with that freedom and virtually abandon the message of life (Paul talks in Galatians about how he stood alone for the Gospel).

While maintaining a lively understanding of the Christian's need for grace, Methodists spread Wesley's Arminian emphasis on the place of human will and responsibility in the religious life — touching and changing almost all other Protestant denominations in America.

Sadly these misunderstandings about nature and grace distort people's understanding of Christian life, raising questions such as: Is grace at odds with our humanity?

But it is precisely the graces of Christian discipleship, beginning with baptism, that enable us to live as Christians should.

But this pushes asidetwo thousand years of Christian tradition that insists that man must live by the vision of God, a participation in divine life existing within his being by grace or else end up with a profound loss.

The purpose of Christian spiritual formation is growth in grace, or in capacity to live in faithful response to God's love.

It does not attempt to analyze the infinite mystery of God's grace, on the one hand, or on the other, to tell Christians precisely and legalistically what to do in all the events of life.

In our effort thus far to describe and illustrate the role of the imagination in preaching, we have considered two aspects of its power: the investiture of the Christian moral vision with such sensibility as sometimes enables it to enclose within the meaning of the Word of God the subtler perditions that stalk men's lives; and the power to behold, and in part reenact, the architectonic structure of grace that is the subliterary matrix out of which the witness emerges.

As a minority group living in a hostile culture, members of the early Christian churches were in no position to identify the bestowal of God's grace and blessing with national peace and prosperity.