Sentences with phrase «by means of the gospel»

His only hope is for a transformation of nature which destroys the rule of self - concern by means of the Gospel.

The question, then, is: Will these meanings from their respective lives and experience be summoned by the congregation to meet the meanings of the preacher; will these meanings in turn be met by his meanings so that both preacher and congregation are confronted anew and more deeply by the meanings of the gospel?

It is by means of the gospel alone that the child will become a student of God.

Not exact matches

I was raised by very loving parents who despite limited means provided me with amazing opportunity and privilege but preached the gospel of selflessness and understanding difference.

What I meant by that was people who were always trying to help the poor materially, without imparting sound temporal wisdom coupled with the call of the Gospel.

Evangelicals who speak of «overseas mission» or «world mission» mean by these terms exactly the same thing they used to mean by «foreign missions» — spreading the gospel to the unreached.

Jesus» original disciples likely never thought of him as anything more than a great rabbi, and some might have thought him a good rallying point for a revolt, they could have even whispered that he was anointed by God, but the idea of his being divine only seems to enter into the gospels around the time many Greek educated folks had converted, bringing their own views of what a «son of God» means into the faith.

They have frequently expressed pride that they have congregations in 184 of the 215 countries and areas officially recognized by the United Nations, and observed that this means the gospel commission is nearing fulfillment, which is a key indication that the Lord will soon return.

The freedom of the Gospel, the capacity to entrust oneself to eternal love, far from «cramping our style» or «stunting our humanity» is the only access - route to true fulfilment, by means of a genuine participation in the divine life.

D. Martyn Lloyd - Jones (1899 - 1981)[in an excerpt from Romans: The New Man, An Exposition of Chapter 6, Banner of Truth, 1972] said: There is no better test as to whether a man is really preaching the New Testament gospel of salvation than this, that some people might misunderstand it and misinterpret it to mean that it really amounts to this, that because you are saved by grace alone it does not matter at all what you do; you can go on sinning as much as you like because it will redound all the more to the glory of grace.

«There is no better test as to whether a man is really preaching the New Testament gospel of salvation than this, that some people might misunderstand it and misinterpret it to mean that it really amounts to this, that because you are saved by grace alone it does not matter at all what you do;....

Most of us would no doubt say that the gospel is, first of all, Jesus» own proclamation of the Kingdom of God, the terms of admission into it and the conditions of its coming; and then that it is, in the second place, the apostolic proclamation of this message of salvation, with the added emphasis and fresh meaning given to it by the resurrection of Jesus and the continuing work of the holy Spirit in the church.

In fact, we may rightly claim that the preaching of the gospel and the administration of the sacraments must necessarily go together; to put it in language used by Professor Whitehead in Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separated.

The crisis of preaching, therefore, exists because the meanings of the gospel are unmet by the meanings we bring out of our lives; and the meanings that emerge out of living are unmet by the timeless meanings of God's Word for us.

There is room for each of these in our ministry, but none of these things is what is meant by preaching the gospel.

And as to the comfort the gospel speaks of, it seems that Christianity ought no longer to be the comforter of the poor and the afflicted, because, forsooth, «if you comfort them you divert them from seeking material, concrete means for ending their misery; if they are comforted by faith, they will not set to work to solve the economic problems.»

I do not mean by this that the gospel is merely a «fairy - tale,» although it is, of course, true that such tales are often told in language of that kind.

Another feature of Matthew invites the attention of those who want to invest discipleship with new meaning: The Gospel is structured of five large chunks of Jesus» teaching, each preceded by narrative.

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

Get help understanding what Bible passages really mean by properly defining these 52 words of the Gospel.

It was rather that whether you take the story literally or as a mythical description of what we mean by the Resurrection (namely, that the living presence of the crucified Christ is present with us now), the idea is better forgotten, or rather is better not entertained at all, that the Resurrection is parallel to the raising of Lazarus from the grave in the Fourth Gospel.

II 24.6, that this parable was much used by Gnostics, and, both in Thomas and in the Gospel of Truth where a version of it is also to be found, it has become so much a vehicle for expressing gnostic teaching that the versions do not help us to reconstruct the teaching of Jesus (for a good discussion of the meaning and use of this parable in its gnostic setting, see B. Gärtner, Theology of the Gospel According to Thomas, pp. 234 ff.)

Those who are seeking for the «secular» meaning of the Gospel could well turn to Whitehead's doctrine of the secular functions of God.51 God holds the world together by offering his eternal structure of value to every particular experience so that everything happens in significant relation to the world order and the community of beings.

If by «liberation» people mean that Christian thought and life are to be socially engaged, committed to those forms of systemic change necessary for the greater actualization of social justice, and open to the dynamic movements of the Spirit among the people, then there is little doubt: the Social Gospel is America's indigenous form of liberation theology.

God himself passes through «Self - annihilation» in Jesus» passion, and, as a result of that passion, and by repeating Jesus» passion in the actuality of experience, the Christian can discover a new and joyous humanity, a humanity that is born only by means of the death of God: «Thou art a Man, God is no more» (The Everlasting Gospel).

It can not have done so, because all of our evidence indicates that the kind of theological emphasis associated with the «last supper» in the gospels was by no means the major emphasis in early Christian communal meals from the very beginning, as it would have to have been if this had been the occasion for them.

There are multiple ways of explaining and understanding this text, and I will present a few below, but would love for you opinion as well on what 1 Corinthians 9:145 means when Paul says that the Lord commanded that those who preach their gospel should get their living by the gospel.

Well, if Christianity (or even one of those other religions) is correct, then the «correct religion» isn't decided by a Democracy... so the fact that 2/3 of the world doesn't care about Christianity doesn't matter, except that it means we still have 2/3 of the world to reach with the Gospel.

For this reason the narrative portrait of Paul's relationship with the apostles is not simply meant to show that Paul was not taught by them; it is also meant to model the unity that is only possible in the fear of God and the revelation of Christ in the gospel.

Its effect upon one who takes it seriously is well expressed by Paul, in a passage where he has defined the meaning of the Christian life precisely in terms of the Gospel, as sharing Christ's sufferings, being conformed to His death, and experiencing the power of His resurrection.

By removing the wide segments of knowledge and skill with which the school ordinarily deals from all explicit relation to religion, the meaning of religion is falsified; by being made a specialized concern, it is robbed of its essential comprehensiveness, and the school studies become occasions for propagating the gospel of autonomy and self - sufficiencBy removing the wide segments of knowledge and skill with which the school ordinarily deals from all explicit relation to religion, the meaning of religion is falsified; by being made a specialized concern, it is robbed of its essential comprehensiveness, and the school studies become occasions for propagating the gospel of autonomy and self - sufficiencby being made a specialized concern, it is robbed of its essential comprehensiveness, and the school studies become occasions for propagating the gospel of autonomy and self - sufficiency.

This Sayings Gospel, organized in this way, may have converted a few followers of John but did not by any means effect the conversion of all of Israel, the impossibility of which is already writ large in the Sayings Gospel itself.

It is true that both the gospels and the speeches of Peter and Paul in Acts give important testimony as to what the apostles taught about the Christian life and proclaimed about the meaning of Jesus» own life, death, and resurrection; yet both the gospels and Acts were written, not by apostles, but by later disciples, and their evidence on particular points stands in need of confirmation, if possible, from the apostles themselves.

23 This «turning round» is a large part of what is meant by «repentance» in the gospels.

In the preface to the book, Niebuhr wrote that our age, confronted by so many hopes and frustrations, «is in particular need of the Christian gospel; and requires both the relative - historical, and the final - and - absolute facets of the Christian hope to maintain its sanity and its sense of the meaning of existence.»

By «servants of the gospel» he means Christian missionaries who spread the faith in the earliest days.

They resolve the problem by means of two carefully worded affirmations: either one affirms that the Bible is inerrant whenever it speaks on its intended subject in its own way, or one holds that inerrancy and infallibility really mean that the Bible is reliable / trustworthy regarding the gospel.

What this means is that when Paul talks about blindness and the veil in 2 Corinthians 2 — 3, he is not talking primarily about how a person receives eternal life by faith in Jesus Christ, but about all the other truths of the gospel which are contained in the rest of Scripture, and which are centered on the person and work of Jesus Christ.

In the Lenten Gospel readings the church will make its progress by means of a series of dialogues — on temptation (with the devil), on perplexity (Nicodemus), on longing for what is real (the Samaritan woman), and on the true identity of Jesus (the man formerly blind).

«If Christians engage in inappropriate methods of exercising mission by resorting to deception and coercive means, they betray the gospel and may cause suffering to others,» it states.

Studying the Bible in his cell, he was struggling to understand what the apostle Paul meant in his letter to the Romans: «For in the gospel the righteousness of God is revealed — a righteousness that is by faith from first to last, just as it is written: «The righteous will live by faith»» (1:17).

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

In interpreting the anti-Judaic theme that runs throughout the Gospel of John, what exactly do we mean by «Judaic»: «Judaic» in the sense of Judea, as opposed to Galilee?

Similarly, not all of those targeted by ISIS or North Korea agree about the meaning of the church or the content of the gospel we proclaim.

The kind of results we want are not going to come until that gospel has found its way into the deepest springs of thought and action and has had time to grow its own forms of conscience and culture, a process which is by no means complete in our own country.

In either use of the term the gospel means the good news spoken by God to us in Christ; but in the first meaning the appeal is to the will for the commitment of life, in the second to the mind for the understanding of truth.

The success of a movement that will turn the world upside down by means of a message, a «gospel,» would seem to require orators and wordsmiths, not a bunch of agrammatoi and idiotai who respond first by trying to beg off on account of their uncircumcised and unclean lips.

Under the secret call of grace in which God offers himself, this freedom is always meant either for judgment or salvation, and only the Gospel says reliably where this leap of freedom leads: it encounters the God of forgiving grace, indeed it is made possible only by him.

Just don't let me catch myself defining a person by the sum of his lowest qualities (by this I mean the aspects of Jesus mentioned the least anywhere in the gospels)... based on the point above.

The updating or «aggiornamento» of the Church did not mean jettisoning unpalatable parts of the Catholic faith in a vain attempt to be more with it; it meant a more effective proclamation of the same gospel that the apostles received from Christ and that has been handed down in and by the Church ever since — in Benedict XVI's words «the continuity of the one subject - Church».