Sentences with phrase «by means of the resurrection»

As Jesus promised, «those in the memorial tombs will hear [Christ's] voice and come out» by means of a resurrection.

Not exact matches

This is to say, the raising of Lazarus will effect the Son's return to God by means of his death and resurrection.

The resurrection of Jesus by itself does not mean that Jesus was God, but is one link in the chain that gets us there.

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.

This is the meaning and message of the Passover, and participation in it has the sacramental efficacy of producing rebirth; this is also the meaning of the commemoration of the sacrifice of Christ on Calvary, for by participating in the death of Christ who sums up all of the past, we also participate in his resurrection, which attains the eschatological future.

It is Jesus» proclamation of the Kingdom of God and 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.

Even assuming that Jesus» grave was known, which is by no means certain, it seems very possible that neither party was interested in it, or regarded the truth of Easter as dependent on it, until long after the event: until the period of the controversies reflected in Matthew, which would not arise until the empty tomb had become important in Christian thought about the Resurrection.

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.

One person commented, «I have come to realize that the meaning of the resurrection, in all of its hope, comes only by giving voice to the brokenness.»

The problem is caused by liberal Christianity's no longer believing in the resurrection, which means that the weight of God's activity is pushed forward in time.

While he is surely right in affirming that the God of Israel and of the Christian faith is identified by temporal events such as the Exodus and the Resurrection, as well as by Jesus addressing Him as Father (which in turn identifies Jesus as Son), this does not clarify the meaning of the predicate «God» as it is applied to the God of Israel.

Christianity is a dialectically monotheistic faith in which the nature and purposes of the Ultimate are illumined by historical events culminating, though by no means terminating, in the life, death and resurrection of the Jewish teacher Jesus, called by faith the Christ.

As the «outpouring» of the Spirit had come, unsought, in consequence of the life, death and resurrection of Christ, so the «indwelling» of the Spirit was the means by which He continued to form, guide and govern His Church out of the unseen world, where He was now invested with divine authority «at the right hand of God».

Whatever may have been the actual course of events, historically speaking, which the New Testament means to signify when it speaks of the resurrection of Jesus Christ, it is at least clear that it was the conviction of the New Testament writers, building on the testimony of the disciples after the crucifixion of Jesus — as it has been the continuing conviction of millions of Christian people since that time — that far from Jesus» being «put out of the way» by his death at the hands of the Roman authorities in Palestine, he was «let loose into the world.»

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.

Instead, Jesus came to inaugurate a new bloodline of relatives, a family connected by the means of His sacrificial death and life - restoring resurrection on our behalf.

The instrument may perish but the tune survives and, as it is often argued by those who would attempt to bring «immortality of the soul» and some residual meaning of «resurrection'together into a single conception, that tune might very well be played on another instrument if one does not accept the idea that tunes can exist, so to say, without any expression through some instrumentality.

Two meanings also may be found in Jesus» statement that the Son of God will be glorified by means of the illness (11:4): his power will be manifest through it, and the raising will actually lead to the arrest, death, and resurrection, which will finally validate his glorification.

The final Counselor saying in verses 13 - 15 really sums up the content of the preaching of the church; it is to be a proclamation utterly dependent on God, and it will declare the true meaning of the new age, ushered in completely by the death and resurrection.

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.

Jesus» reply in verse 23 is taken by Martha as a word of pious consolation, but Jesus sharply defines his meaning: the power of the resurrection life is not something to be waited for in the future; it is now present.

In so doing, some sacrifice of completeness has been made, but by this means the reader will be able to understand that both these writers have a single purpose: to declare the meaning and content of the ministry, death, and resurrection of Jesus Christ.

When we come to a full appreciation of the significance of the death of Jesus we are already on the verge of what is meant by his resurrection.

In the last chapter we explained that the «resurrection of the dead» expresses the hope that the whole of a man's life from beginning to end will be raised before the divine Judgment Seat and be accepted by God as possessing something of value which will give it an eternal meaning.

The Book of Common Prayer had this meaning in view when it employs, in the course of the Prayer of Consecration in the service of Holy Communion, the words: «Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son our Savior Jesus Christ, we, thy humble servants, do celebrate and make here, before thy Divine Majesty, with these thy holy gifts, which we now offer unto thee, the memorial thy Son hath commanded us to make; having in remembrance his blessed passion and precious death, his mighty resurrection and glorious ascension; rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same.»

Christ sent the apostles to proclaim his death and resurrection to every creature so that, the document continues, «they might accomplish the work of salvation which they had proclaimed, by means of sacrifice and sacraments, around which the entire liturgical life revolves».

We must take this question into account as we discuss the meaning of the «resurrection of Jesus», just because the latter belongs to the faith of the Christian, and is not an empirical fact that can be studied objectively by Christian and non-Christian alike.

By a «larger» self, I mean a large - hearted self, images of which I derive from the Christian story, such as the life, teachings, death and resurrection of Jesus, interpreted and reinterpreted throughout the tradition.

While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by nature.

The debate among Christians about the meaning and nature of the resurrection of Jesus has moved from the appeal to inerrant scripture, which was regarded by most until a century ago as being quite sufficient, to the arena where the tools of historical and literary criticism are regarded as legitimate.

Although this theme has by no means eliminated resurrection talk, 16 it has displaced it as the focal point of attention, and given it a new interpretation.

In the first chapter we opened up a discussion of what is meant by the term «resurrection», and found that this quickly led us to the traditional conception of the resurrection of Jesus, a view often known as «bodily resurrection», which, with minor variations, has dominated Christian tradition for about eighteen centuries.

What could have inspired these men to willingly die as martyrs preaching peace and forgiveness from God through Jesus Christ and preaching the invitation from Jesus Christ to call God «Our Father in Heaven» by means of the Holy Spirit among us other than the historical reality of the Resurrection of Jesus Christ from the dead — proof that Jesus is both God and Man?

Thus in Mark, the visit to the tomb is the means by which the resurrection itself is declared, and not a prelude to, or presupposition of, appearances of the risen Lord to follow.

Paul's meaning is that by virtue of the death (and resurrection) of Christ the boundary between the two ages is crossed, and those who believe belong no more to the present evil age, but to the glorious Age to Come.

«Since it has been entrusted to the Church to reveal the mystery of God, Who is the ultimate goal of man, she opens up to man at the same time the meaning of his own existence, that is, the innermost truth about himself... For by His incarnation the Father's Word assumed, and sanctified through His cross and resurrection, the whole of man, body and soul, and through that totality the whole of nature created by God for man's use» (41).

And no miracle means more than the atoning death of Jesus on the cross — and his resurrection from the dead, by which he proved his identity as the unique Son of God.

While using a conceptuality largely framed by process philosophy, it addresses for the most part the historically contingent elements within the Christian tradition: the biblical witness to Israel and to Jesus, his role as the Christ, the meaning of his death and resurrection, and the implications of the Christian proclamation of the Trinity.

When we then ask by what means self - centeredness has been destroyed, the answer seems to be related to the death and resurrection of Jesus.

It can't be done except by means of reference to another sort of experience than is contemplated in statements about «fullness of life»; it can't be done without reference to a resurrection.

By the fundamentalist Protestant type we mean those churches which hold to the verbal inspiration and hence the literal inerrancy of the Bible, and which defend as of vital importance certain creedal dogmas, notably the virgin birth, the blood atonement, the physical resurrection of Christ, and his visible second coming.

... the merely objective presence of the world's events in the everlasting memory of God is not what Scripture means by resurrection... (CG 95 - 6)

So the resurrection of Jesus by itself does not mean that Jesus was God, but the resurrection of Jesus is one link in the chain that gets us there.

It was rather that, whether you take the empty tomb 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.

By this process of negation, emptying Sheol of such positive meaning as it had possessed, the Hebrew mind was driven, even more certainly than it might otherwise have been, to picture hope in terms of physical resurrection out of Sheol.

Whereas for Pannenberg the meaning of the resurrection is inseparable from the kind of claim it makes and the language which is appropriate to that claim, as well as inextricably rooted in the texts of the New Testament and in the Jewish world of the early first century, for Polkinghorne the resurrection is a conclusion that is required by logic and enabled by a theory of physical matter.

But if by «the fact of the resurrection» one means not the physical resurrection of the man Jesus but the resurgence of the power of God in Jesus even when evil and death had seemingly triumphed, then this «fact» is not necessarily determinative in regard to the difficulties mentioned even though it is a «fact» of tremendous importance.

The weight to be assigned to this consideration depends upon what is meant by «the fact» of the resurrection.

In my own evangelism, I nearly always refer to the death and resurrection of Jesus as the means by which Jesus secured eternal life for those who believe in Him.

On Ash Wednesday, as the people come up to receive the ashes, they hear the words: «Polvo eres The ashes of the beginning of Lent are a curious and mysterious religious expression of the Mexican tradition which finds its full socio - religious meaning when coupled with the Holy Water which is blessed during the Easter Vigil — when, through God's power, justice triumphed over injustice in the resurrection of the innocent victim from the death inflicted upon him by the unjust «justice» of this world.