Sentences with phrase «by sin and evil»

The Bible says God is «grieved» by sin and evil.

He was abandoned, bereft, without hope, shattered by sin and evil.

Not exact matches

6They are the kind who worm their way into homes and gain control over weak - willed women, who are loaded down with sins and are swayed by all kinds of evil desires, 7always learning but never able to acknowledge the truth.

(14) So unto this (religion of Islâm alone and this Qur» ân) then invite (people)(O Muhammad SAW), and stand firm [on Islâmic Monotheism by performing all that is ordained by Allâh (good deeds), and by abstaining from all that is forbidden by Allâh (sins and evil deeds)-RSB-, as you are commanded, and follow not their desires but say: «I believe in whatsoever Allâh has sent down of the Book [all the holy Books, — this Qur» ân and the Books of the old from the Taurât (Torah), or the Injeel (Gospel) or the Pages of Ibrâhîm (Abraham)-RSB- and I am commanded to do justice among you.

In this post, I consider a question sent in to me by a reader about whether or not God can look upon sin and evil.

Homosexual behaviors, and same - sex marriage may be a «sin», it may be «evil», it may be «unjust» [by man's definition or even by God's definition]... but, without tangible victims beyond any reasonable doubt, I must therefore default to the teachings of Jesus, and ensure that their marriage receives all the Federal, State, and local «blessings» that every marriage receives.

But I think there is some risk that it might be misconstrued so as to obscure certain truths which I believe to be fundamental: that the Passion is the moment at which that complete oneness with the Father which is the unique and all - pervading characteristic of the life of Jesus is paradoxically manifested; that it is at that moment, above all, that Jesus discloses to us God himself in action; that the judgement passed on Jesus and the testing brought to bear upon him are a judgement and a testing exercised (of course, within the permissive will of God) by evil men, or, to use mythological language, by the devil; and that the judgement of God pronounced at Calvary is that which Christ's accepting love passes upon those men, and upon ourselves as sharers in their sinfulness, by showing up their sin in all its hatefulness.

The sacrifices were confided in by good men as the outward symbols of forgiven sin and reestablished fellowship with God, but they were also confided in by evil men as an efficacious technique for placating God regardless of one's ethical life.

But it is chiefly concerned to tell men what they may become in Christ, what indeed they already are in the divine intention: sons of God, made in his image, fallen into sin by their willfulness, and now by the grace of our Lord Jesus Christ able to be conformed to his likeness, the evil and the sin which they know so well being done away through God's forgiving love shed abroad through him.

Of course, there is still evil in the world, but we ought not to concentrate on sin or be obsessed by it, for sin is totally within the system of grace, and grace is stronger than sin and all - encompassing.

What is more, God calls humanity to be co-workers with God in overcoming evil, wrong, and sin by our devotion, vigorous effort, and willing response to what we know of God's love and God's purpose for us.

When Adam and Eve misused their wills in the Garden of Eden by eating fruit from the tree of the knowledge of good and evil, sin entered into the world, and with it came death, decay, and destruction.

Second, God deals with the evil, wrong, and sin by the suffering love that can mysteriously transmute it into good.

While Scripture does at times include descriptions of unique sins that can not be committed by future generations — such as God's instruction to Adam to not eat fruit from the Tree of the Knowledge of Good and Evil — it does not seem that this particular sin falls into that category.

Adnama Satan uses external circumstances to direct our steps he knows that if we walk according to the flesh we come under his authority for the flesh is weak and he manipulates by keeping christians in bondage to sin through lust or whatever sin the christian is weak in.He can also fire into our minds evil thoughts to make us feel condemned or guilty these are fiery darts they are not ours and we need to stand on the word to rebuke them by faith.If we have given our lives to Christ then we belong to Christ so if we walk in accordance to the spirit the enemy has not power to effect us either internally or externally that is not to say that he can not manipulate situations and circumstances to his advantage that is why we need to be alert and pray against the work that he does we are in a spiritual battle but we have overcome in Christ so fear not brentnz

The new man is a Christian born again -LCB- indwelt by the Holy Spirit (after believing in Christ as his savior) and should be walking in / after the Spirit -RCB-; that is, the new man has a good nature, evil / sin nature and the indwelling Holy Spirit and should be willingly walking in / after the Spirit (Eph.

Some argue that humanity did have a free will before Adam and Eve rebelled against God and fell into sin by eating fruit from the Tree of the Knowledge of Good and Evil.

Life is about learning, not about categorizing every thing into «right» and «wrong» let alone «good and evil» or worse yet, «sin» as defined by most Christians.

Maybe it's the result of some or all «sins», but evil is completely derived and carried out by humanity.

A good example is Habakkuk's presentation of a dialogue between the prophet and God — the prophet's first complaint is against the sins of Judean society and God explains that he will be using the evils of the invading Chaldeans to punish Judea; the prophet responds by complaining about the evils of the Chaldeans which God then assures will not go unpunished — that they tyranny itself will lead to it's own punishments and that the punishment for Judea's sins is itself redemptive and God assures that he will be able to provide salvation.

On the whole, the Latin races have leaned more towards the former way of looking upon evil, as made up of ills and sins in the plural, removable in detail; while the Germanic races have tended rather to think of Sin in the singular, and with a capital S, as of something ineradicably ingrained in our natural subjectivity, and never to be removed by any superficial piecemeal operations.

Yet God is the One who values and uses, because God incorporates into the divine life which is everlasting the good that takes place in the historical sequence; and God overrules or uses for good that which comes from the «vain imagination of foolish men» in their sin and defection — and, we may add, from anything else that is evil or wrong thanks to the free decisions made by the creatures in their divinely granted capacity to choose among relevant possibilities.

The penitent Christian confesses one's sins to a priest or in community, regrets the evil, promises to sin no more, to avoid occasions of sin and make amends for the harm inflicted on others by the sins committed.

He called upon the Church to «repent of the sins of existing society, cast off the spell of lies protecting our social wrongs, have faith in a higher social order, and realize in ourselves a new type of Christian manhood which seems to overcome the evil in the present world, not by withdrawing from the world, but by revolutionizing it.»

No longer enslaved by sin and death, the disciple is equipped to challenge evil, sin and death through this initiation into the death and resurrection of Jesus Christ and the anointing of the Holy Spirit.

It shows us a radically transformed human nature, no longer defined by the twin evils of sin and death.

but the moment we sinned, Earth (which was given to man) was then handed over to Satan, and the generations that followed were tainted by evil.

Why I says to myself love is good, and mercy and kindness and etc how could they call that evil, and just by reasoning about what they said, I felt that I had committed that sin....

The basic problem to which Paul addresses himself in this passage is the prevalence of sin and evil in the world created good by God.

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.

Is it possible and after reading about it i kept on thinking «i will sell to my soul for 20 carats get out shut up i will never ever sell my soul to you oh god please help me and this is continuing for a few days i am afraid that i have sold my sold to the devil have i please help and still i think god's way of allowing others to hate him us much worse even you know and can easily think think about much better punishments like rebirth after being punished for all the sins in life and i am feeling put on the sin of those who committed the unforgiviable sin (the early 0th century priests) imagine them burning in hell fire till now for 2000 years hopelessly screaming to god for help i can't belive the mercy of god are they forgiven even though commiting this sin keans going to hell for entinity thank you and congralutions i think the 7 year tribulation periodvis over in 18th century the great commect shooting and in 19th century the sun became dark for a day and moon was not visible on the earth but now satun has the domination over me those who don't belive in jesus crist i used to belive in him but now after knowing a lot in science it is getting harharder to belive in him even though i know that he exsists and i only belived in him not that he died for me in the cross and also not for eternal life and i still sin as much as i used to before but only a little reduced and i didn't accept satan as my master but what can i do because those who knowingly sin a lot and don't belive in jesus christ has to accept satan as their master because he only teaches us that even though he is evil he gives us complete freedom but thr followers of jesus and god only have freedom because they can sin only with in a limit and no more but recive their reward after their life in heaven but the followers of satun have to go to hell butbi don't want to go to hell and be ruled by the cruel tryant but still why didn't god destroy satun long way before and i think it was also Adam and eve's fault also they could have blamed satan and could have also get their punishment reduced but they didn't and today we are seeing the result

Many who believe that Jesus washed away our sins will not be troubled by the fact that sin is quietly being ushered out the same back door through which judgment and the Evil One departed.

The CENTURY addressed other personal sins and moral failings, regularly speaking to the problems caused by lax divorce laws, and occasionally writing about the evils of gambling, tobacco, and the «sex consciousness» that would accompany the «vociferous demand for the teaching of sex hygiene» in public schools.

Hickson documented his assertion with specific cases: Complete cures were claimed as to pain, rheumatism, ear discharge, goiter, severe headaches, and blood poisoning (p. 118); blindness, paralysis, deafness, possession by evil spirits, asthma, stammering, and curvature of the spine (p. 128); palsy, dumbness, and mental deficiency (p. 151); deformed feet and legs made almost entirely normal (p. 152); «the healing of sin - sick souls» and «the healing of the body» (p. 168); partial paralysis, paralysis, infantile paralysis, rheumatoid arthritis, neuritis, St. Vitus's dance, epilepsy, and mental disorders (pp. 182 - 183).»

(Grand Rapids, MI: Zondervan, 1997); E. W. Kenyon, In His Presence: The Secret of Prayer (Kenyon Publishing Society, 1999); E. W. Kenyon, Jesus the Healer (Kenyon Gospel Publishing Society, 2000); E. W. Kenyon, The Hidden Man (WA: Kenyon Publishing Society, 1998); E. W. Kenyon, The Wonderful Name of Jesus (Kenyon's Gospel Publishing Society, 1998); John Baker, Celebrate Recovery (CA: Celebrate Recovery Books, 1994); Bob and Pauline Bartosch, Overcomers Outreach: A Bridge to Recovery (La Habra, CA: Overcomers Outreach, 1994); Cathy Burns, Alcoholics Anonymous Unmasked (PA: Sharing, 1991); Cal Chambers, Two Tracks - One Goal (British Columbia: Credo Publishing Corporation, 1992); Martin M. Davis, The Gospel and the Twelve Steps (San Diego, CA: RPI Publishing Inc., 1993); Len C. Freeland, author of Chapter 28, «The Salvation Army» in (Alcoholism: The Total Treatment Approach, edited by Ronald J. Catanzaro IL: Charles C. Thomas Publisher, 1968); Mark H. Graeser, John A. Lynn, John W. Schoenheit, Don't Blame God: A Biblical Answer to the Problem of Evil, Sin and Suffering.

When God converts a sinner, and translates him into the state of grace, he freeth him from his natural bondage under sin, and by his grace alone enables him freely to will and to do that which is spiritually good; yet so, as that by reason of his remaining corruption, he doth not perfectly nor only will that which is good, but doth also will that which is evil.

It is unhelpful to their case to try to imagine how Jesus in his passion can redeem the evil that befell them merely by redeeming the sin that they, and Sam in particular, had committed.

Whatever through the pressure of sin, evil communion from others, pain and ignorance can not be repaired or even healed a little in this time, is still covered by that living, personal, continuing redemption which consummates beyond the grave what could not be operated here.

Original Sin then - that overlooked but vital doctrine of the reality of our state, and the introduction into the material universe for the first time of «the problem of evil» - teaches the rupturing of that living, holy communion of good by which, from the first pair, men were to minister life and fulfilment to one another through Christ.

«1 Paul, an apostle — sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead — 2 and all the brothers and sisters1 with me, To the churches in Galatia: 3 Grace and peace to you from God our Father and the Lord Jesus Christ, 4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5 to whom be glory for ever and ever.

If God hates pride... and pride is a sin... and therefore by definition evil... then it was there before the fall.

First, as we said under «original sin», we are no more inhabited and owned by evil that we are by righteousness.

The world and man are creations of God, and hence not evil by nature; they have been corrupted by sin, and sin is not a condition of nature but the evil will of man.

He is told at the end by Elihu that the righteous suffer to strengthen them to resist sin and evil.

King again, because victor, as becomes a King in battle hard won over the power of evil and loss placed in the nature of Man by Original Sin, and the long catalogue of personal sSin, and the long catalogue of personal sinsin.

It is corporate social sin, by great groups of persons against great groups of persons, that causes the most serious evil consequences and is hardest to reckon with.

Yet this flies in the face of everything we should sensibly know at the end of our horrifying century about the nature of man - that he is capable of good and evil, that his nature is divided, that he is marked by original sin.

I lean towards the third view... but I admit it is the most difficult of the three views... Christ's priorities appear to be «love in motion» flowing in almost unpredictable directions as dictated by the greatest need: — He heals a slave rather than rebukes slavery; — He heals a man at a pool, then leads the man to belief, then says «cease from sinning»; — He heals many others and says «go and sin no more» to but a few; — He shares money with the poor but establishes no long - term aid; — He touches lepers; He converses with seeking Pharisees; He debates with other Pharisees; He lives with Samaritan outcasts for two days; — He acknowledges the five «marriages» of the Samaritan woman as «marriages»... and then remarks about her current co-habitation... but then moves to higher priorities; — He seems so very focused on internal holiness and not on external holiness; — He violates the Sabbath; He says He is Lord of the Sabbath; He even says that the Sabbath was created to assist man, rather than man created to serve the Sabbath... thus turning the entire concept of the Law into one of assistance rather than being chained to obedience; — He insists on impartiality in the way we bless others, even if we call them «evil» or «good».

At the beginning, Yahweh is pictured, not only as indignant at man's eating of the «tree of the knowledge of good and evil» (Genesis 2:9) and so becoming conscious of sin, but as being anxious lest man should «take also of the tree of life, and eat, and live for ever,» and, in order to guard against this event, man is driven from Eden and its gates are guarded by «the flame of a sword which turned every way, to keep the way of the tree of life.»

Obviously, then as now, the only way in which one could find virtue and prosperity, sin and adversity, so exactly conjoined would be by looking at the facts through the foregone conviction that the sufferer must have been evil and the successful man virtuous, no matter what appearances might indicate.