Sentences with phrase «eternal salvation from»

To distinguish, as Christians must, eternal peace from earthly peace, eternal salvation from this - worldly liberation, social justice from the righteousness of faith does not diminish or discredit the temporal social - historical dimensions of what is true and good and beautiful.

Not exact matches

We have the best product ever invented — hope, eternal life, and salvation from hell through Christ.

Instead of talking about their families you should preach the gospel of salvation to them, and save their souls from eternal damnation in hell.

We can hold to eternal security while still affirming that most verses that talk about «salvation» affirm a conditional deliverance from some sort of temporal and physical calamity.

Craig that was exactly my understanding however if we believe that in that traditional sense a person could lose there eternal life by there actions by not walking in the Lord which i do nt think is right as eternal life is a free gift from God not based on works.Jeremys definition is that we are saved by faith in Jesus Christ to eternal life.I believe the term salvation has the meaning to be saved not necesarily to eternal life but saved from ourselves Christ gives us the power to be transformed into his likeness or to be Christ like.In the eternal picture our actions determine how we are rewarded from God although its not the motivation of the reward but because we love the Lord.regards brent

There are a number of great rabbit trails whether you want to look the blood of the «eternal covenant» noted in Hebrews, a covenant which is not written about in scripture anywhere, but implies that the plan of salvation is before all time — and it is the blood of the cross which impelled Christ from the grave.

From cleverness and from the moment, or through it and from the moment, a man's destruction is born — if it is a fact that a man's salvation comes in the Eternal and by the EterFrom cleverness and from the moment, or through it and from the moment, a man's destruction is born — if it is a fact that a man's salvation comes in the Eternal and by the Eterfrom the moment, or through it and from the moment, a man's destruction is born — if it is a fact that a man's salvation comes in the Eternal and by the Eterfrom the moment, a man's destruction is born — if it is a fact that a man's salvation comes in the Eternal and by the Eternal.

A variety of problems have been raised from a classical Christian perspective regarding non-trinitarian conceptions of God, including the problems of creation, salvation, divine self - consciousness, God's relation to the eternal ideas and to Creativity, and religious adequacy.

In pursuing this vision he started, as others did, from Karl Rahner's rule that the «immanent» and the «economic» Trinity» the eternal God and His activity in the history of salvation» are one.

An incarnational theology that limits the significance of the earthly appearance of the second person of the Trinity to the salvation of our souls from a world of iniquity and eternal damnation must, inevitably, terminate in a devaluation of everything terrestrial.

Most Christians I know are raised to fear a vindictive God and eternal hell, derive pleasure from the thought that God will provide «evildoers» and non-Christians with their comeuppance and use God as a means to acquire material, trivial things (existence of mega-churches, buy my book, this is the only way to salvation, pray to God so that my football team wins).

Now that end is the salvation of souls from eternal punishment, now the cure of guilty souls through their apprehension of the love of God, now the reconciliation of God and man through sacrifice and sacrament and works of expiation.

We can walk away from such great salvation and eternal life after we have believed (saved).

Even if we were to grant (for the sake of argument only) that God could or would intervene in this way in earthly affairs, God's resurrection of this one person can not logically support the likelihood of salvation for the rest of us: (A) It can not prove that God is able to save us from death and grant us eternal life; (B) it can not guarantee that God is interested in doing this; and (C) it does not even show that God will forgive our sins.

1) that eternal life given on the basis of faith alone, in Christ alone, apart from works; 2) that eternal security is part of the gift of eternal life; 3) that assurance of salvation is through faith in Christ's promise of eternal life, and not by looking at one's own works 4) Christians can apostatize in this life, and are still eternally secure 5) eternal rewards are earned by faithful works, and lost by unfaithfulness 6) unlimited atonement 7) free - will to respond to God's drawing or not

These features differentiate fundamentalists from other evangelical and conservative thinkers who accent the «five smooth stones» by which the Goliath of secular humanism is to be slain: substitutionary atonement, Christ's imminent return, the reality of eternal punishment, the necessity of personal assurance of salvation and the truth of the miracles.

In communities under siege from plague, wars and malnutrition, the Virgin's breast was a symbol of God's loving provision of life, the nourishment and care that sustain life, and the salvation that promises eternal life.

Such conflicts provoke renewed inquiry into the Koran's puzzling and apparently contradictory attitudes toward Christians and Jews, the «People of the Book»: Muslims are told in the same surah («The Table»), virtually in the same breath, that Christians and Jews will attain salvation by following their own religion, but that if they deviate from true Koranic doctrine they are subject to earthly punishment and eternal damnation.

But John 5.28 - 29 suggests that in some way works are effecting the salvation of the individual for eternal life and from eternal death.

I believe that somewhere between 99 % -100 % of the uses of the word «save» in Scripture (and it's cognates: saved, salvation, Savior, etc.), do not refer to «deliverance from hell, entrance into heaven, justification, or receiving eternal life.»

Which is the more loving... To not say anything to a non Christian about sin in their life that separates them from God and salvation because we don't want to offend them and let them go to eternal damnation, or show them that are a sinner deserving of hell, but that Jesus loves them and that He died in their place to give them true life and bring them into eternal salvation?

The «Gospel» is different than «eternal life» and both are different again from «salvation.»

When the Bible uses the words «save» or «salvation,» it is almost never talking about eternal life, but is instead referring to some sort of temporal or physical deliverance from sickness, death, enemies, or other calamity.

Christians sometimes fail to distinguish the new, constructed, allegedly «holistic» ethical system from God's holistic and eternal design of salvation, not realising that the two logics lead in different directions.

I am not yet sure if eternal life is separate from salvation, but while I believe that «once receiving eternal life, always receiving eternal life» is not theoretically true, I do believe that it is virtually impossible to lose eternal life once you have received the Holy Spirit by believing in Christ.

«We shall never be clearly persuaded, as we ought to be,» writes John Calvin, «that our salvation flows from the wellspring of Gods free mercy until we come to know his eternal election, which illumines God's grace by this contrast: that God does not indiscriminately adopt all into the hope of salvation but gives to some what God denies to others»

These «Fathers» spoke of the specific activity of God in Jesus Christ as being indeed the fulfillment, completion, and adequate expression, vis - à - vis men, of the Eternal Word of God, but they did not regard salvation as available only through Jesus; even in the Fourth Gospel, it would seem to be the writer's intention to have the Word speak, rather than the historical Jesus in isolation from that Word «who was in the beginning with God», «by whom all things were made», «who was the light of every man», and who in Jesus Christ was decisively «made flesh and dwelt among us».

Once we come to understand that the salvation word family almost never (if ever) explicitly refers to eternal life but instead refers to some sort of deliverance from the calamities of life such as danger, suffering, sickness, and premature death, or to some sort of negative experience at the Judgment Seat of Christ, we can readily teach along with Scripture that salvation is conditional upon what we believe and how we behave.

Second, the rigidity of his hierarchy as an ontological plan for creation might sometimes lend itself to the idea that the Incarnation of the eternal Word was superfluous — all grace flows naturally through the ranks, from the divine Word at the peak on down to the faithful: the Incarnation of the Logos does act as a theophany — arevelation of God — but it seems hardly necessary for salvation.

While I believe many verses deal with eternal rewards that are mistakenly used in conjunction with Salvation, this verse is extremely hard pressed to be viewed in a manner other then salvation from hell.

I would say that James is soteriological in that our salvation is not only saved from an eternal destiny of hell, but that our salvation is also from the present power and consequence of sin in the here and now.

James, I believe, is pointing out that our salvation is not just about our future eternal destiny, but also about deliverance from sin here and now.

If they agree that faith alone in Jesus Christ is sufficient for eternal salvation then tell them that they are either divergent from stated Mormon precepts or that they don't really understand what they're «supposed» to believe.

For much of Christian history believers affirmed that apart from Christ there is no salvation, and they understood this to mean that those who did not have faith in Christ were condemned to eternal torments.

However, from the outset an avowed purpose of Spanish exploration and conquests was the salvation of souls and the temporal and eternal welfare of the Indians.

God has always let humans choose their path, either away from him into depravity and oblivion, or towards him to eternal salvation.

It is not surprising that it was through a study of Paul that Martin Luther, who had plagued his body in order to be sure of eternal salvation by the statutory methods of medieval religion, found a great burden fall from his shoulders, when he rediscovered the role of faith in bringing freedom to men.

Reincarnation, from many angles, is the most reasonable explanation of life and the one viewpoint that most fully corresponds to our actual world while still having an eternal standard of right, wrong, and salvation.

Rather, assuming that we agree with your premise — that people who believe these things remain unsaved — there is another entirely viable option: that it is not sufficient to believe these things apart from the promise of eternal life by faith alone in Christ, but that these these are indeed essential elements of the gospel that must be believed for salvation.

Hodges wrote, «The simple truth is that Jesus can be believed for eternal salvation apart from any detailed knowledge of what He did to provide it.»

Jesus alone grants as - su - rance of salvation to mankind: He said, «Very truly I tell you, whoever hears My word and believes Him who sent Me has eternal life and will not be judged but has crossed over from death to life.»

The appointed reading from the Gospel of John points dramatically to the crucifixion of Jesus («so must the Son of Man be lifted up») and to faith as the key to the door of salvation («that whoever believes in him may have eternal life»).

And after this, Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation.»

In all the verses I looked up last week regarding eternal salvation, the repentance WAS NOT from sin.

That I, with body and soul, both in life and death, am not my own, but belong unto my faithful Savior Jesus Christ; who with His precious blood has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father not a hair can fall from my head; yea, that all things must be subservient to my salvation, wherefore by His Holy Spirit He also assures me of eternal life, and makes me heartily willing and ready, henceforth, to live unto Him.