Sentences with phrase «in early church»

Not only is it impossible to suppose that the term «elder» as used in the early church is not related to this Jewish usage, but it is almost equally difficult to doubt that the most primitive Jewish Christian communities followed this familiar and universal Jewish pattern in their organization.

Is this format grounded in the early church?

Irenaeus's silence about these books, and his problematic use of Hebrews, brings us to consider the varying views held about Hebrews, the Catholic epistles, and the book of Revelation in the early Church.

1) If what we saw in the early church, and their sense of community under the headship of Jesus, and the priesthood of all believers is indeed the pattern for us today, then shouldn't we come together and discuss how, where, and when to implement this concept.

The gift of the Spirit completely changes the decision - making process in the early church.

They do reflect at least modes of thought in the early church and are therefore of great historic value.

It seems to the writer rather unlikely that so dynamic a figure and influence in the early church as Paul was should have faded into near oblivion, only to be revived by the publication of a book about him, nearly a generation after his death.

The proximity was recognized in the early Church by those who treated the writings of the Apostolic Fathers as scripture or called their authors «apostolic men» (apostolici).

And in consequence they become «other Christs» to their brethren in the world, as Benedict in the early Church and Martin Luther in the sixteenth century were bold enough to affirm.

We do know that some in the early church were persuaded that Moses and the prophets should be left intact and Jesus added on, while others were equally adamant about cutting free from the tradition altogether.

Evangelicalism, as I define it, is a renewal movement within historic Christian orthodoxy with deep roots in the early Church, the Reformation of the sixteenth century, and the great awakenings of the eighteenth century (and it includes puritanism, pietism, and pentecostalism, as well as fundamentalism).

The Lord's confirmation of the natural leader of his disciples, or a post facto authentification of the Petrine party in the early Church?

Yet, as the subtitle shows, these are about the good life, and have been read in the early church, as well as now.

In the early Church, Augustine defined the three goods of marriage.

Käsemann's hypothesis of an eschatological judgement pronouncement tradition in the early Church in which these sayings have a Sitz im Leben is to be accepted.

That such a tradition as Käsemann describes existed in the early Church is clear enough, and that these sayings are at home in it is shown both by their form, the two - part sentence with the same verb in each referring to present action and eschatological judgement respectively, and by the fact that a Christian prophet makes use of one of them in Rev. 3.5 b («I will confess his name before my Father and before his angels»).

Then (3) in view of the further claim inherent in the nature of the synoptic gospel material (situation in earthly ministry of Jesus = situation in early Church's experience) we may apply historical knowledge of the teaching of Jesus directly to the situation of the believer in any age, always providing, of course, that we can solve the practical problems involved in crossing the barrier of two millennia and radically different Weltanschauungen necessary to do this.

Now this kind of narrative is possible only because of the equation earthly Jesus = risen Lord and the consequent and subsequent equation: Situation in earthly ministry of Jesus = situation in early Church's experience, which equation is necessarily implied by the methodology of the synoptic evangelists.

I think the «appears to be failure» of a crucified Messiah is worked out in the early Church, and therefore consequently for us.

This translation is more accurate than that in the Revised Standard Version, which reads «circumcision party,» as if there had been such a party in the early church inopposition to an «uncircumcision party.»

In the early Church the sinner was only formally reconciled after doing penance, sometimes public penance in which the parish might join with him on his behalf, for a certain number of days.

Moreover there is ample evidence to show that there were groups, and parties in the early church.

Three forms of baptism were likely in the early church: immersion, pouring, and sprinkling.

In the early Church, the contest between Jewish exclusiveness and Christian universalism was at first sharp, but the latter won out to become the settled policy.

In the early church, for example, exceptions were made for remarried couples after a period of penance, Kasper has argued.

The development of theology in the early church is intricately related to the development of Scripture as the church's authority.

Interestingly, in the early church these resources were being developed at the same time that creedal statements were coming into being.

In fact, the vision of Peter that God in Christ had destroyed purity - impurity divide between Jew and Gentile (Acts 10) was a turning point in the early church to build a new koinonia transcending religions.

This is echoed by non-Catholic writers: Massey H Shepherd in A Handbook of Christian Theology comments: «It is now commonly admitted... that in the early Church no clear distinction was drawn between baptism and confirmation, since both rites were part of a single complex of initiatory ceremonies that included also the celebration of the Eucharist...» 19

It might help to remember that in the early church the baptism of Jesus was a much more important feast than Christmas.

Again in the early Church individual theologians very confidently deduced ~ from the Bible opinions concerning the nature of the physical universe.

Once we set Jesus in the context of a larger scriptural story, however, and come to grips with his sense of what exactly the new the new covenant would mean and how it would both fulfill and transform the old one... we discover a much richer, and more narratival, sense of «fulfillment,» which generates that subtle and powerful view of scripture we find in the early church.»

It will be seen that it is negative so far as the teaching of Jesus is concerned, but that it does seem to offer promise as an avenue of approach to the whole problem of the formation of christological traditions in the early Church.

[106] In addition, there are so many quotes from the New Testament in early church docu ments and commentaries that the entire New Testament could also be a ssembled from these alone.

The development of doctrine in the early Church — the emergence of the creeds — is the story of how people tried to explain mysteries, that is to draw them down into the grasp of human imagination.

Already in the early church there were times when persons of wealth and social status were given far more attention in the congregation than were the poor.

What were some of the doctrines of today that were considered heretical in the early church?

I can name about 40 which were common in the early church.

What you are saying sounds a lot like Gnostic dualism that was condemned by many in the early church.

Yet if it were true, the meaning of the eschatological message would still be fundamentally the same, and the question would still remain whether and how this message and the preaching of the will of God were combined into a unity in the early church.

It is the simple fact that in the early Church it was not so much the crucified Christ as the risen Christ that the early preachers preached.

There are numerous references in the early church to a Gospel written in Hebrew.

Since the early church had no set «canon of Scripture» (we'll deal with this later), no universally accepted doctrinal statements or creeds, no seminaries to teach «correct doctrine», and no Pope or Denominational leaders to decide between disagreeing factions, there was a lot of disagreement in the early church about what was truth and what was «heresy.»

Its unavailability in the early church led to creedal formulations that have caused unnecessary problems for believers throughout Christian history.

Luke's understanding of this title and its widespread use reflect an experience of faith expressed elsewhere in the Early Church: «If you confess with your lips that Jesus is Lord and believe in your heart that God has raised him from the dead, you will be saved» (Rom.

On the importance of the teacher in the early church — distinct from the preacher — see B. S. Easton, «The First Evangelic Tradition,» Journal of Biblical Literature, 50:148 - 55; F. V. Filson, «The Christian Teacher in the First Century,» ibid., 60:317 - 28.)

In the early church, many of these «other books» were floating around the churches, and contained ideas and teachings which caused problems in these churches.

Currently he is working on a thesis about the social roles of women in the Early Church.

«Calling» or klesis in the early Church meant persecution, martyrdom, and, later, asceticism.

Even in the early church, people became Christians because they saw how loving and generous the Christians were (see Acts 2 - 3).