Sentences with phrase «in paul»

Krister Stendahl is quite right in Paul Among Jews and Gentiles.

It is taken for granted everywhere in Paul, whose letters are the oldest Christian writings we possess; and Paul implies that it was his oral teaching and preaching as well — in his reproach of the Galatians, for example, «before whose very eyes Jesus had been crucified» in his preaching, (Gal.

In his Treatise on Christian Liberty Luther interprets the Christological passage in Paul's letter to the Philippians, the great hymn of the incarnation, as the movement which takes place away from the equality with God which belonged rightly to Christ to the form of the Servant:

Some years before Revelation was written, Paul was sending letters to churches in Asia Minor and Greece to build up the Christ - rooted societies with an egalitarian credo, recognizing believers whether they were Greek or Jew, male or female, slave or free, These assemblies stood «in contrast to the hierarchical social relations» in the empire, Horsley wrote in Paul and Empire, a book deemed significant by Wright, a New Testament scholar and the Anglican bishop of Durham.

It is found in the speeches in the first part of Acts — as historic fact, as a strange mystery, not yet as the luminous and revealing declaration of divine grace which we find in Paul.

Such later developments and interpretations of the primitive belief and practice as we find in Luke, in Paul, in John — these followed in due course, and partly as the result of the transfer of leadership to Jerusalem; in particular the emphasis upon the idea of Jesus» Messiahship, as the future Anointed King of Israel, was characteristic of the Jerusalem outlook.

Non-Christians might find perfect justice in Paul VI's forthright statement that there is «only one true religion» — were the final phrase altered to read, instead of «the religion of Christianity,» simply «the religion of Christ.»

But it's a big leap from joining 4H, to believing in Paul Bunyan.

Pauline scholar Neil Elliott, chaplain at the University Episcopal Center in Minneapolis, wrote in Paul and Empire that within the rhetorical structure of Romans «these remarks have an important function: to encourage submission, for now, to the authorities, rather than desperate resistance» that would endanger Christian Jews in Rome who were recovering from earlier imperial violence.

As have so many theologians before him, Cullmann found in Paul's letters to the Corinthians and the Romans the locus classicus for the Christian connection of death with sin and evil.

Paul's address at Athens reflects Luke's theology, not Paul's; and even if isolated elements in it correspond with isolated elements in Paul's letters, comparisons must be based upon the basic directions present in the theological ideas of both.

This indicates the formative role of Jesus in Paul's theological vision for the Church's inclusive character.54

Some claim, in Paul's letter to the Corinthians, he lists hom ose xuals amongst the many sinners who will not inherit the kingdom of God.

Everything that is recorded in Paul's epistles is inspired by God.

See «The Hermeneutics of Symbols: I,» Dennis Savage, trans., in Paul Ricoeur, The Conflict of Interpretations: Essays on Hermeneutics, Don Ihde, ed.

the point about who goes to heaven is very valid and my heart goes out to you over your father... it is not for us to judge... remember that Abraham (first Jew) was saved by faith and did not know who Jesus (God Incarnate) was (this is in Paul's writings).

Some claim, in Paul's letter to the Corinthians, he lists homosexuals amongst the many sinners who will not inherit the kingdom of God.

I am indebted to Charles Harts - home's article, «Whitehead's Idea of God,» in Paul A. Schilpp, ed., The Philosophy of Alfred North Whitehead (Tudor Publishing Company, 1941), for some of the material in this section.

This type of experience, suggested not only in Paul but in some of the Gospel narratives, (E.g., Matthew 28:16 - 17; Mark 16:9 - 12) may have been the beginning of the conviction that Jesus was not dead but alive, and the more physical representations of the disentombment may have been an aftermath, caused by the insistent belief of the Jewish - Christian mind that resurrection was of necessity involved in life after death.

But if you look at a prevailing theme (especially in Paul's writings) concerning sëxual sin, it is much clearer.

Jüngel found in Paul's words on power in weakness, reflected in the cross (1 Cor.

Yet, in Paul's judgment, the description was appropriate.

The end - product of prayer is conformity with God's purposes, joy in his fellowship, newness of life with him and with our brethren, and the recognition that (in Paul's words from Romans) «God works towards a good end, and in every respect, for those who love him.»

And I gather you have no problem with slavery, as cleary God's seal of approval is placed on the Hebrews having slaves and slaves are told to be obedient in Paul's letters.

In Mark's Gospel, in Luke's, and in Paul's writings divorce is rejected outright.

The historical Jesus as a proven divine fact is a worldly security with which the homo relgiosus arms himself in his effort to become self - sufficient before God, just as did the Jew in Paul's day by appeal to the law.

Perhaps I begin to learn in Paul's words to the Philippians.

The first, v. 17, is that the readers ought to «live according to the example (they) have in us» (in Paul and others).

Also see the interesting discussion in Paul McKechnie,» «Women's Religion» and Second - Century Christianity,» Journal of Ecclesiastical History, Vol.

In Paul's eyes the new organism given to the Christian, of whose resurrection Christ's was the prototype, (I Thessalonians 4:14; I Corinthians 15:12 ff) would be utterly different from this present flesh.

The most general definition of power is in Paul Tillich's Love, Power and Justice (Oxford): «Power is being actualizing itself over against the threat of non-being.»

In Paul's letters, deacons are connected to ministry and service of the word (1 Corinthians 3:5 - 9).

Yet it is certainly there: in God's great commission in Genesis 1:28; in passages such as those formerly quoted about man's spirit and in Paul's word to the Corinthians, «Do you not know that your body is a temple of the Holy Spirit within you, which you have from God?»

Let me call to mind the central ethical statement in Paul's letter to the church at Rome, chapter 12, and in particular the first two verses of the chapter.

There are few examples of Paul actually praying in the New Testament, but there are several places in Paul's letters where he writes about his prayer requests and how he prays (See Rom 15:5 - 6, 13; Eph 1:16 - 19; 3:16 - 19; Php 1:9 - 11; Col 1:9 - 12; 2 Thess 1:11 - 12).

In Paul's letters Jesus is not called God but the Son of God, this great fact being attested by his resurrection.

This event loomed so large in Paul's mind that, unfortunately for later thought derived from him, he did not give much attention to Jesus» earthly life.

Sanders's closing comments in Paul: A Very Short Introduction, which warn against idolizing consistency, might be applied to Sanders himself:

Yet the state and its order is affirmed in Paul's thought and the acceptance of its authority is a Christian obligation (Romans 13).

These books seem to indicate that ours is an age very much like the «religious» age addressed in Paul's famous speech at the Areopagus (Acts 17).

This so - called Jesus - kerygma, which is very definitely Christian Witness even though its christology is merely implicit, in contrast with the explicit christology of the Christ - kerygma that we find in Paul and John and the other New Testament writings, represents the earliest witness of faith that we today are in a position to recover.

These critiques of the law were newly formulated in Paul's mind in the wake of his encounter with the risen Christ; they reflected neither his earlier views of Judaism nor any sense of widespread dissatisfacdon toward the law among his Jewish contemporaries.

In Paul's case, the argument runs something like this.

First, what the sword was and the way it was used by Roman soldiers in Paul's day.

In Paul's words, we are members one of another.

Furthermore, the whole conception of the earthly life of Jesus is different in Mark and in Paul.

The helmet in Paul's day was most often made of heavy bronze or iron, and had those cheek pieces which came down to protect the side of the face.

And Roman soldiers in Paul's day had weapons which were purely offensive — like the bow and arrow, or the spear.

But either way, this is what the swords looked like which the soldiers wore in Paul's day.

What we have in Paul is a further, and very distinctive, development of the primitive Christology, partly on the basis of pre-Christian Jewish and even syncretistic — that is, partly pagan — speculations (Paul's contact with the pagan world of his time is recognized in most modern studies; indeed, it is sometimes exaggerated.