Sentences with phrase «for by the divine grace»

Not exact matches

We can become gods, but» as the Church Fathers put it» only by the grace of adoption, for divine immortality does not belong to us by nature.

St. Paul's Letter to the Romans gives it classical articulation in the Christian Bible: «For all alike have sinned, and are deprived of the divine glory, and all are justified by God's free grace alone, through God's...

«Until we know the power of divine grace, we read in the Bible concerning eternal punishment, and we think it is too heavy and too hard, and we are apt to kick against it, and find out some heretic or other who teaches us another doctrine; but when the soul is really quickened by divine grace, and made to feel the weight of sin, it thinks the bottomless pit none too deep, and the punishment of hell none too severe for sin such as it has committed.

Man was quite rightly given little encouragement to think that his eternal salvation could be won by his own unaided efforts, for it was the gift of divine grace.

Ministers also and the laity of the Church will know what is expected of those who hold this office For the present it is possible only to feel after and to describe in sketchy outline what this new conception is, a conception that we may believe is at least as much gift of grace as consequence of sin and perhaps more something produced by historic forces under divine government than the creature of human pride and fickleness.

St. Paul's Letter to the Romans gives it classical articulation in the Christian Bible: «For all alike have sinned, and are deprived of the divine glory, and all are justified by God's free grace alone, through God's act of liberation in the person of Christ Jesus» (Rom.

A theology of «privilege» might be a constructed belief for them, in that they inherit the Kingdom of God by means of divine grace once they've accepted Jesus into their hearts.

Second, the act of supernatural faith is a grace that allows us to accept divine testimony with an unfailing certitude, by an act of the will moved by charity, the love for God poured into our hearts by the Holy Spirit.

Whereas there belongs to the essence of a spiritual being an ever - open ontological transcendence towards being in general, and so a rising above and beyond self, for example to the participation in the divine nature through grace and glory, if made possible from above by grace, is always possible, without this agent having to lose the essence that was until then its own.

This is not to deny the transforming power of the gospel, to which Paul gave such eloquent witness, for by the workings of divine grace radical changes do take place in individuals, and through individuals in social institutions.

Referring to the criticism made by Peter Beyerhaus and some others that in the World Council's emphasis on social and political justice there is present a social utopianism which denies the fact of sin and affirms a self - redemptive humanism, Thomas admitted that the danger is always present, but pointed out the opposite danger of not admitting the fact of divine grace and the power of righteousness it releases for a daring faith in the realms of social and political action.

Theologian Alister McGrath recounts that the bishops and early church fathers reached this understanding of the doctrine of the Trinity by looking at the scripture, including Matthew 28:19 («baptizing them in the name of the Father, of the Son, and of the Holy Spirit») and 2 Corinthians 13:14 («May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all»), for signs of God's «pattern of divine activity.»

They argue that, given the nature of things, there are only certain pathways to God and that the forms approved by their special group are the appropriate symbols for representing him and for providing the «means of grace» by which the divine life is mediated to man.

The religious symbolization of such divine care can be observed in numerous places: for example, Jesus» belief that the very hairs of our head are numbered, that the lilies of the field are clothed by God's grace; or the psalmist's cry: «Thou hast entered my lament in thy book, my tears are put in thy flask» (Ps 56:8).

Thus in biblical thought, there are two divine covenants with humanity operating in the face of evil created by human self - alienation from God — one, the covenant of redemptive grace with Abraham which ends in the Messianic Kingdom of Love and the other, the covenant with Noah of protective law of reverence for life and later with Moses of the Ten Commandments for the preservation of rough justice in society.