Sentences with phrase «in his new testament epistle»

The Apostle Peter wrote in his New Testament epistle, First Peter: Judgment will begin at the house of faith, and if the righteous are scarcely saved, where will the ungodly and sinner appear [on the Day of Judgment]?

As is shown by Jesus in the Sermon on the Mount, and also in the exhortations in the New Testament epistles, we constantly separate the commandment from him who speaks it.

The Apostle Paul wrote in his New Testament epistle (I Corinthians.12) that anyone who says that «Jesus is Lord», are not only professing their allegiance to Jesus, but they were also only able to do this by the spirit of God.

According to theologian Walter Elwell, in the New Testament epistles alone, the church had to be corrected some 150 times.

Not exact matches

Read the Pauline Epistles in the New Testament Bible.

With respect to John's Gospel and John» epistles, again from Professor / Father Raymond Brown in his book, An Introduction to the New Testament, John's Gospel, Date - 80 - 110 CE, Traditional Attribution, (2nd Century), St. John, one of the Twelve,

The Fourth Gospel attributes to Jesus the words, «Verily, verily, I say unto thee, Except one be born of water and the Spirit, he can not enter into the kingdom of God»; (John 3:5) the Epistle to Titus says the same thing in other language — «He saved us, through the washing of regeneration and renewing of the Holy Spirit»; (Titus 3:5) and in the Shepherd of Hermas, which in some of the earliest canons was included in the New Testament, the baptismal water is called «the seal of the Son of God» into which they descend «dead,» and out of which they come «alive.»

The new lectionary combines the traditional use of readings organized around the church year for the Old Testament and Gospel lessons, and the Reformation insistence on lectio continua in the Epistle lections.

Might want to see the review of said epistle in Father Raymond Brown's book, An Introduction to the New Testament, pp. 761 - 772.

Furthermore, there are contradictions in the New Testament synoptic gospels and between the epistles and acts.

Ronald Y.K. Fung, in his The Epistle to the Galatians (New International Commentary on the New Testament; Grand Rapids: Eerdmans, 1988), pp. 28 - 32, surveys the reviews that are critical of Betz's approach and concludes that «apologia is not the most appropriate category to apply to the letter as a whole».

Do you know in which century was the Second Epistle of Peter accepted into the New Testament canon?

No one in his right senses denies the authenticity of most of the letters, or epistles, included in the New Testament, and several of these are considerably earlier documents than the gospels of Matthew, Mark, Luke and John.

the «General Epistles» of John and Jude, and the so - called Second Epistle of Peter, which is probably the latest work in the New Testament, not much earlier than the middle of the second century.

In particular, the New Testament is to: interpret the Old Testament; the epistles are to interpret the Gospels; systematic passages should interpret the incidental; universal, the local; and didactic, the symbolic.

It should be noted that it is only in the Epistle to the Hebrews that Jesus Christ is spoken of in high priestly terms and nowhere else in the New Testament.

I can not avoid the conclusion that by the time they were written — and the Pauline epistles are the earliest of the New Testament writings — Christians no longer thought in that way of their present experience of the risen Jesus; but reserved such language for the initial Easter period (extended by Paul to include his own formative experience).

Some have called this epistle «the Gospel according to Paul» because it is the most complete statement of Paul's system of beliefs in the New Testament.

With respect to John's Gospel and John» epistles, from Professor / Father Raymond Brown in his book, An Introduction to the New Testament, (The book has both a Nihil Obstat and Imprimatur from the Catholic Church),

Justin's perspective here lines up beautifully with the themes of many of the New Testament epistles in which the justification for specific instructions (like head coverings and women remaining silent in church, for example) appear to be rooted in practical considerations regarding love for neighbor, considerations that clearly have a cultural context that may not apply today.

In the First Epistle of Peter the reader is aware of an atmosphere which seems in some respects nearer to that of the primitive Church, as we divine it behind the early chapters of Acts, than anything else in the New TestamenIn the First Epistle of Peter the reader is aware of an atmosphere which seems in some respects nearer to that of the primitive Church, as we divine it behind the early chapters of Acts, than anything else in the New Testamenin some respects nearer to that of the primitive Church, as we divine it behind the early chapters of Acts, than anything else in the New Testamenin the New Testament.

For example, it is the opinion of not a few biblical scholars that the love commandments in the Fourth Gospel and the epistles of John, so often quoted to stress the universality of the Christian ethic, were originally understood as applying only within the Christian community, and as in the Old Testament «Love your neighbor» meant «Love your fellow Israelite,» so the corresponding «new commandment» was taken to mean, «Love your fellow Christian.

Many persons think of him chiefly in connection with Form Criticism; but he was equally eminent as an exegete, having published the famous commentary on The Epistle of James in the Meyer series (in 1920) and three volumes on other New Testament epistles in Lietzmann's Handbuch.

This is illustrated not only by the references to the future in the thirteenth chapter of First Corinthians, but by the fact that in the most «moralistic» book of the New Testament, the epistle of James, there are warnings as to the futility of riches and the fate of exploiters in the last days (5:1 - 6), and injunctions to steadfastness as the brethren wait in patience for the coming of the Lord (5:7 - 9).

One of the earliest documents from the time of the early church, contemporaneous with several New Testament writings, is the first epistle of Clement, bishop of Rome, written in about 95 CE, in response to reports that there was a schism, or at least deep divisions, in the church at Corinth.

(FOOTNOTE: We have made no effort to include all of the New Testament in this survey, but a word or two at least must be said about the Christology of the Epistle to the Hebrews, which is probably to be dated in the last decade of the first century.

In addition, however individualized is the expression of the authors of the New Testament epistles, what they have to say can not be understood apart from the

This general view finds its fullest and clearest New Testament expression in the Fourth Gospel, as I have said, and in the First Epistle of John; (My friend, Ernest C. Colwell, argues very persuasively in John Defends the Gospel (Chicago: Willett, Clark & Co., 1936).

The author of the Epistle to the Hebrews, who, more than any other New Testament author, emphasizes the full deity (1:10) but also the full humanity of Jesus, goes still farther than the reports of the three Synoptists in his description of Jesus» fear of death.

The Book of the Acts of the Apostles and the Epistles in the New Testament make abundantly clear that contemporary church politics has no corner on venality, corruption, and partisan spirit; yet the power of Scripture is that it portrays a community for which the resurrection is not just a promise but a reality — in which, that is to say, the Spirit dwells.

Should we believe then that the New Testament patterns and traditions mentioned to the various church's in the epistles do not apply to us?

Their confidence in his continued life turned their dismay at Calvary into triumph, and without it some of the most characteristic elements in the New Testament — the radiant hope and joy of the whole Book, the Christ - mysticism of Paul, the shining reality of the eternal world in the Epistle to the Hebrews, and the enthusiastic acceptance of sacrificial hardship exhibited by the early church — are inexplicable.

In the New Testament course we read and discussed the Gospels of Luke and John (citing parallel passages it, Mark and Matthew), the Acts of the Apostles, and selections from the epistles and Revelation.

This has four consequences: (l) The witness of the New Testament to the uniqueness of Jesus, (2) the proclamation of the gospels themselves, (3) the proclamation of the Gospels in the light of the Epistles, and (4) the earliest Christian confession of Kyrios Jesous — are robbed of their full force.

As the Anglican bishop and New Testament scholar John A.T. Robinson says in his lucid book The Body: A Study in Pauline Theology (a book - length exegesis of this word in the Pauline epistles):

This was the gospel of freedom in Christ, said Luther as preached by John (the Gospel and Epistles of St John in the New Testament) and by Paul.

Many distinctive words, phrases, and constructions occur repeatedly in the gospel and nowhere else in the New Testament except in the Johannine epistles which are probably by the same author.

Corinthian congregational fission reappears at the end of the first century in First Clement 45 - 47, and the catalogue of New Testament Apocrypha includes Third Corinthians, the «Apocalypse of Paul,» and even a modern and useless apocryphon called the «Epistle of Kallikrates.»

As for the New Testament, we have already discussed the Gospels as products of the church's life, reports of the way Jesus was remembered, still known, and interpreted in the primitive Christian communities; the character of the epistles as reflecting the life and thought of the church is just as clear.

If you actually READ the Bible, I don't care if it's the dainty golden edged pages, on the screen of your smartphone or what, Jesus and the authors of the New Testament epistles emphasize again and again and again the importance of living the Christian life in community — walking through life with other people, in * real * life, in * real * time.

If this, then, is the goal of the textual criticism of the New Testament, we are now able to state what attitude we should take towards the additions in the gospels and the epistles.

The «new» words generally reflect a level of literary culture higher than that found either in the other Pauline epistles or in the rest of the New Testamenew» words generally reflect a level of literary culture higher than that found either in the other Pauline epistles or in the rest of the New TestameNew Testament.