Sentences with phrase «apostolic witness»

The First Letter of John and the apostolic witness which it records provide us with an initial response:

Christianity is that movement within human history in which the efficacy of Israel's witness to God's creative and redemptive work has been mediated through Jesus and the apostolic witness to God's activity in him.

It is the apostolic witness that is authoritative.

10:38 - 42) 99 Both Martha and Mary are the paradigms for ideal discipleship and hence for effective leadership in the Church, because they exhibited the qualities of devotion, sacrifice, submission, service, faith, boldness and of apostolic witness.

Everything that we «know» about Jesus comes to us through the apostolic witness, as this has been handed down in the living tradition of the Christian community of faith, worship, and life.

He saw that «new occasions» not only «teach new duties» but that they also «make ancient good uncouth» and that our responsibility, granted the relativism that attaches to all our experience and our statement, is to think afresh, on the basis of the general apostolic witness and with due regard for earlier Christian teaching, as well as in the light of our own experience of «newness of life,» so that what we have to say is nove (newly said) and often is also nove (the saying of new things).

This apostolic witness is the basic datum with which the preacher has to deal.

What can be done, however, is to refer to the early apostolic witness, seen in the context of the living Christian tradition, and to the manner in which that witness stressed both the centrality of the figure of Jesus and the enormous impact he had made.

It is this whole complex of fact and belief which we have reported to us in the apostolic witness.

Furthermore, the Christian community exists in the contemporary world in which Christian people have their own specific experience and grasp of what this tradition, grounded in the apostolic witness to the originating event, can mean to them.

As for just where we should locate the apostolic witness, I have nothing to add to the proposal of Willi Marxsen.

Consequently, if one believes it possible to find the historical Jesus, one may be quite confident of finding what we today can rightly take to be the apostolic witness and hence the proper canon for judging the appropriateness of all Christian witness and theology.

We now know not only that none of the Old Testament writings is prophetic witness to Christ in the sense in which the early church assumed them to be, but also that none of the writings of the New Testament is apostolic witness to Christ as the early church itself understood apostolicity.

Irenaeus had pointed out that it was «a characteristic of heresy that each heretic selected part of the whole apostolic witness and, after adapting it to his system, elevated its authority above that of the other apostles.»

Where does this kind of apostolic witness exist today?

This is to say, then, that God must be asserted to be in some sense the subject of the experience of others as well as of self, lest the foundational assertions of Christian theology fail to be congruent in meaning with the apostolic witness that is their norm.

First, the one we meet in the apostolic witness to Jesus Christ is one who confronts us with divine authority.

This means that we must pay profound attention to the way in which the apostolic witness is formulated and test our own teaching against it.

However, we must ask of Brunner, what person is encountered through the mediation of the apostolic witness.

Instead, the primary desire of Vatican II was to resupply the spirit and achievement of modern Catholicism with the primary power of the apostolic witness.

Since the apostolic witness presents him as the Messiah who preaches the imminent consummation of God's Kingdom, they were forced to invent an almost wholly different person.

This authority lies primarily in the apostolic witness to Jesus Christ.

Again, when he is proclaimed, he is proclaimed in the full integrity of his human life which from beginning to end, as the apostolic witness indicates, was an obedience in self - giving in response to the vocation given him by God.

In this sense, as we can see, there is deep truth in the medieval saying tota vita Christi misterium crucis — «the entire life of Christ is the mystery of the Cross» — because, as the apostolic witness testifies, Jesus gave himself at all times and in all places and with all those who met him, as One obedient to the divine Father's purpose for him.

The whole apostolic witness does make clear, however, that in Jesus the man we encounter God.

According to the apostolic witness, the call to holiness begins with divine election: God's summons to Israel, and later to the Church, to be a holy nation, a people set apart as God's own treasured possession, called to worship, witness, and good works (see Ephesians 1:4, 1 Peter 2:9).

The apostolic witness is pervasive and clear.

He's the dean of a well - established divinity school, a Baptist theologian and an earnest Christian, a gifted writer and a theologically articulate lecturer, a champion of orthodoxy, «distinguishing heresy from truth,» and one who has rightly discerned, as Neuhaus puts it, the «pattern of Christian truth, a pattern derived from the apostolic witness and maintained across time as the depositum fidei.»

But that stuff is for debating, for entertainment, for story - telling, etc., not as, by the way of contrast, taking as an apostolic witness.

The key question for theology is whether Kant can make any sense out of who the scriptures say Jesus is rather than abjuring the task and simply correcting the apostolic witness in light of some higher «religious» principle.

Any «Protestant», I prefer small «c» catholic, will say that their commentaries are trifles compared to the apostolic witness.

Fiction can be fun, can have lessons, but it is not apostolic witness.

Some portray the apostolic witnesses less as revelatory witnesses to God's mercy than as oppressive promulgators of abusive images of God.

But if that event truly took place, then God has revealed himself to the world definitively through Christ and the apostolic witnesses, coming to us in the New Testament writings.

Not exact matches

Thus, in discussing «women publicly consecrated to virginity,» the draft says: «Their witness stands out precisely because many achieved a certain autonomy with respect to men, a certain «emancipation» and a self - direction in pursuit of the spiritual life, advanced studies, and apostolic works.»

It was not so in the apostolic period, as witness Saint Paul's opening hymn in the letter to the Ephesians, his depiction of cosmic transformation in Romans 8 and his anticipation in Philippians 2 of every knee bowed and every tongue confessing Jesus Christ as Lord.

Such a defense seems to come down to this: the local church is preserved from suffocating provincialism when it intentionally engages in dialogue with other churches and when it remains steadfast in appropriating and witnessing to the «apostolic tradition.»

The authoritative word given by the Holy Spirit to the Church at the defining and pivotal moment of Vatican II nearly fifty years ago was especially «made incarnate» in Britain in September, 2010, during Benedict's apostolic visit: to seek unity with our separated brethren in the other Christian confessions, to affirm all that is good and true in secular culture without in any way watering down our witness to the truth of the fullness of the Christian faith, to declare without apology that the Catholic patrimony of faith and reason working in harmony remains a gift that the twenty - first century desperately needs if it is to avoid self - destruction, and which it neglects or dismisses at its own peril.

Pope Benedict made an apostolic visit to Great Britain that was cordial, positive, and well - received by the English press and people, during which he beatified John Henry Cardinal Newman, recognising him as one of the great Christian witnesses of our time, first as an Evangelical Anglican and then as a Catholic.

The content of this disclosure can be found in the witness of the Gospels to the life, deeds, and words of Jesus of Nazareth, as well as in the apostolic testimony to the preexistent Logos, the virgin - born Messiah, and the dying - rising, exalted Lord, the divine agent whose appearance marks the inauguration of the New Age.

It became increasingly clear that the chief objective in the ecumenical movement should not be simply to create a sense of spiritual unity between the Christians, or to facilitate co-operation between churches; rather, it was to demonstrate the true nature of the church in its oneness, and in its apostolic and prophetic witness.

In any event, I find that I have begun the decade of the «80s still firmly committed to the same essential project with which I entered the «60s: to work toward a genuinely postliberal theology that, being sensitive at once to the human concern for freedom and to the claims of Christian faith, will be as concerned for the credibility of the church's witness when judged in terms of changing human experience as for the appropriateness of its witness when judged by reference to its abiding apostolic norm.

The sufficient evidence of this point in the case of the New Testament writings is that all of them have now been shown to depend on sources, written or oral, earlier than themselves, and hence not to be the original and originating witness that the early church mistook them to be in judging them to be apostolic.

New Delhi said: «[This unity] is being made visible as all in each place who are baptized into Jesus Christ and confess him as Lord and Savior are brought by the Holy Spirit into one fully committed fellowship, holding the one apostolic faith, preaching the one gospel, breaking the one bread, joining in common prayer, and having a corporate life reaching out in witness and service to all and who at the same time are united with the whole Christian fellowship in all places and all ages, in such wise that ministry and members are accepted by all, and that all can act and speak together as occasion requires for the tasks to which God calls His people.»

In consequence, we can now see that what we have in the New Testament is what I have called throughout this book «the witness of apostolic faith», while the Old Testament has its particular Christian significance in giving us the background of the event of Jesus Christ in the religious faith, worship, and teaching about God's will and way in the world as these were set forth in the Jewish scriptures which then became part of the Christian Bible.

«54 In this modern perspective we discover that what we have to interpret is the testimony not for the most part of eyewitnesses and followers of Jesus in the days of his flesh, but «the witness of the apostolic community.

the message of forgiveness of sins «in his name»; his future coming to judge the living and the dead; the divine choice and calling of the apostolic «witnesses» to these events, who are the bearers of the new message of salvation; and the divine attestation in the words of the prophets of old.

The study presupposes that the apostolic faith can be expressed in many ways, and that the various Christian communities portray these in their own worship, witness and theologies.