Sentences with phrase «meaning of the gospel as»

To be sure, Clement and Ignatius (for example) were as likely to misunderstand the meaning of the gospel as were Matthew and John — or Paul.

In the course of this is to be found a rich vein of insight into the meaning of the gospel as Paul conceives of it.

Not exact matches

Wife was a misunderstanding and thus corruption of the «Bride of Christ» gospel that means in parable form, that the Christians who are called up into the «Marriage Supper» of the Lamb» (of God) are referred to as the «Bride of Christ».

What will it mean for both sides in this debate — at least as it takes place among believers, in and for the church — to move beyond political ideologies and culture wars and stand together under God's word of law and gospel?

Jesus» original disciples likely never thought of him as anything more than a great rabbi, and some might have thought him a good rallying point for a revolt, they could have even whispered that he was anointed by God, but the idea of his being divine only seems to enter into the gospels around the time many Greek educated folks had converted, bringing their own views of what a «son of God» means into the faith.

Living out of fear, guilt, or shame as a central motivator means that we are not fully experiencing our life in Christ and the power of the gospel.

D. Martyn Lloyd - Jones (1899 - 1981)[in an excerpt from Romans: The New Man, An Exposition of Chapter 6, Banner of Truth, 1972] said: There is no better test as to whether a man is really preaching the New Testament gospel of salvation than this, that some people might misunderstand it and misinterpret it to mean that it really amounts to this, that because you are saved by grace alone it does not matter at all what you do; you can go on sinning as much as you like because it will redound all the more to the glory of grace.

«There is no better test as to whether a man is really preaching the New Testament gospel of salvation than this, that some people might misunderstand it and misinterpret it to mean that it really amounts to this, that because you are saved by grace alone it does not matter at all what you do;....

That is to say, the Christian gospel, the kerygma or proclamation, indeed remains and must remain fixed as the message of the Church, the heart of its life and the meaning of its existence; but at the same time we must find ways in which we can both understand and declare that kerygma which will not smother it in an unimaginative biblicism, but which will be appropriate for our own day.

Yet the early Church itself, when it departed from biblical idiom at the Council of Nicea and used for theological purposes a non-biblical word, homo - ousion, as the guarantor of true biblical meaning, gave Christians in later days a charter for translation — provided always that it is the gospel, its setting and its significance, that we are translating, and not some bright and novel ideas of our own.

To this day, the greatest achievement of theological mediation in this direction is Bultmann's method of demythologizing, which assumes that any objective meaning of the gospel, any meaning that speaks of the world or reality as such, including the idea that the end of the world is at hand, belongs to the world of myth and not of gospel, and therein is consigned either to the premodern age of humanity or to the realm of the old Adam or «flesh» (sarx).

It is probably best to think of John's gospel as a meditation on the meaning of the life of Jesus rather than primarily a historical record, although at times he seems to preserve an early historical tradition.

And as to the comfort the gospel speaks of, it seems that Christianity ought no longer to be the comforter of the poor and the afflicted, because, forsooth, «if you comfort them you divert them from seeking material, concrete means for ending their misery; if they are comforted by faith, they will not set to work to solve the economic problems.»

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

To be effective on the field of spiritual battle, Christians need to get their sandals on, which means they need to know what the Gospel is — how they themselves are saved, and how they can share the saving message with others as well.

But it does also mean for the sake of the gospel we should try to stretch as much as we can to be as welcoming to as many as possible.

We are to wage the warfare of faith, our only weapons those Paul speaks of: prayer, the Word of God, the justice of God, the zeal with which the gospel of peace endows us, (I consider «zeal» most particularly important; the term means military courage, such as characterized the Zealots.

It was rather that whether you take the story literally or as a mythical description of what we mean by the Resurrection (namely, that the living presence of the crucified Christ is present with us now), the idea is better forgotten, or rather is better not entertained at all, that the Resurrection is parallel to the raising of Lazarus from the grave in the Fourth Gospel.

Just as habit and tradition have formed our soterian Gospel, so also, habit and tradition have caused us to speak of «salvation» when what we really mean is «eternal life.»

Thus, like Luke, Matthew embodies in a Resurrection story the conviction of the Church that the raising of Jesus from the dead, as the Lord of all men, meant that its task must be to witness to him and to preach him as Lord to all the nations, although, as Acts shows, the realization that the gospel was meant for all nations, and not only for the Jews, came gradually as a result of further revelation, and could not have been an instruction given at Easter.

God himself passes through «Self - annihilation» in Jesus» passion, and, as a result of that passion, and by repeating Jesus» passion in the actuality of experience, the Christian can discover a new and joyous humanity, a humanity that is born only by means of the death of God: «Thou art a Man, God is no more» (The Everlasting Gospel).

«I don't want to say necessarily that nothing applies, but understanding Christ as a person and His very real experience of dying through capital punishment should give us a little bit more pause and reflection to think, what does it mean in the totality of the Gospel?

It can not have done so, because all of our evidence indicates that the kind of theological emphasis associated with the «last supper» in the gospels was by no means the major emphasis in early Christian communal meals from the very beginning, as it would have to have been if this had been the occasion for them.

There are multiple ways of explaining and understanding this text, and I will present a few below, but would love for you opinion as well on what 1 Corinthians 9:145 means when Paul says that the Lord commanded that those who preach their gospel should get their living by the gospel.

Yet these modern Saints who have elected to live in plural marriage as the most dramatic and satisfying means of demonstrating total commitment to the fullness of the gospel are clearly a part of the picture.

As Christians, we owe Latin America the gospel: the good news of liberation from the power of sin and death, a message that has meaning only in the context of justice.

yes this is true but complex as well, in that many are misled and not given the whole scope of the gospel... Professing and Possessing go hand in hand... and we who are truly born again will be able to spiritually discern what this means.

Its effect upon one who takes it seriously is well expressed by Paul, in a passage where he has defined the meaning of the Christian life precisely in terms of the Gospel, as sharing Christ's sufferings, being conformed to His death, and experiencing the power of His resurrection.

It is in the Fourth Gospel, which in form and expression, as probably in date, stands farthest from the original tradition of the teaching, that we have the most penetrating exposition of its central meaning.

This kerygmatic meaning of the «historical section» is constitutive of the Gospel as a literary form.

Attempts have been made to force the meaning of the Greek in the passage, and to explain it as meaning that the Elder preferred the order of the fourth gospel, and was criticising Mark's gospel as not giving events in the right order.

It is true that both the gospels and the speeches of Peter and Paul in Acts give important testimony as to what the apostles taught about the Christian life and proclaimed about the meaning of Jesus» own life, death, and resurrection; yet both the gospels and Acts were written, not by apostles, but by later disciples, and their evidence on particular points stands in need of confirmation, if possible, from the apostles themselves.

In fact one (of many) miscues in the gospels is when Jesus is claimed to have ordered his apostles to «take up the cross» — the cross would not have had meaning to Jesus when he was living... unless of course... oh right... the cross had been around as a religious symbol for thousands of years... oops.

Every elder serves with strong humility that flows throughout the congregation as we grow in understanding of the gospel and what it means for our lives.

Man has his own anxieties in the twentieth century, which may be as pressing as those of the first century, but he has difficulty in grasping the meaning of his life in terms of the Gospel.

Studying the Bible in his cell, he was struggling to understand what the apostle Paul meant in his letter to the Romans: «For in the gospel the righteousness of God is revealed — a righteousness that is by faith from first to last, just as it is written: «The righteous will live by faith»» (1:17).

My point is that a close reading suggests a multiplicity of ideas and beliefs that we are priviliged to witness while it's under construction, the Jerusalem controversy being one good example.Furthermore, the fact that we're able to understand that each of the synoptics significantly differ from each other and we can observe contrast and similiarity between them and John's gospel, as well as Paul's letters suggests a process that speaks loudly of how religious narrative develops in communities that seek the meaning of the «core events».

Unfortunately, the New Testament has two verses (Jude 1:18 and 2 Pet 3:3) where they describe «scoffers and mockers» as rejecting the gospel simply because of their «ungodly lusts» and many Christians interpret this to mean that any criticism of their faith comes from some desire to be immoral and can thus be deemed groundless without any examination whatsoever.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

In interpreting the anti-Judaic theme that runs throughout the Gospel of John, what exactly do we mean by «Judaic»: «Judaic» in the sense of Judea, as opposed to Galilee?

As examples of the latter: if the baptism of all human persons in the triune name is a desideratum and is alone productive of salvation, as many Christians believe (and as the Gospel of Matthew seems explicitly to claim), then it is false that the chanting of the «nam myoho range kyo» is the principle means of human salvation, as some Japanese Buddhists claiAs examples of the latter: if the baptism of all human persons in the triune name is a desideratum and is alone productive of salvation, as many Christians believe (and as the Gospel of Matthew seems explicitly to claim), then it is false that the chanting of the «nam myoho range kyo» is the principle means of human salvation, as some Japanese Buddhists claias many Christians believe (and as the Gospel of Matthew seems explicitly to claim), then it is false that the chanting of the «nam myoho range kyo» is the principle means of human salvation, as some Japanese Buddhists claias the Gospel of Matthew seems explicitly to claim), then it is false that the chanting of the «nam myoho range kyo» is the principle means of human salvation, as some Japanese Buddhists claias some Japanese Buddhists claim.

The gospel of the cross is indeed the hidden and not so hidden meaning of all the Scriptures, but this gospel can not be extracted from Scripture as something apart from or independent of its context.

This means that though the burial story may have been known somewhat earlier, the discovery story originated about the same time as the composition of Mark's Gospel.

The liberals seem to them to be subverting the gospel, while the liberals view the fundamentalists as retarding the advance of knowledge and obscuring a wealth of meaning in the Scriptures.

Nevertheless, with his anger stayed, Apelles puts away his knife and will soon become Paul's friend and a partner in sharing the gospel about Jesus — but not before he begins to see that the love of God, embodied in Paul's bizarre behavior and seemingly inappropriate words, means to claim him as God's own.

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.

By the end of the Assembly, as Kenneth Slack pointed out, «most of the members felt that there was more danger from undue stress on the evangelism of individuals than the other way round, despite widely expressed anxiety, given expression by Stott, that liberation in political, social and economic sense was in danger of replacing salvation from sin at the heart of the redeeming gospel».73 There was no doubt that, despite the narrowing of the range of disagreements, important differences continued, especially with regard to the meaning of salvation and the program of dialogue with people of other faiths.

These interpreters hold that Jesus used the phrase only in its ordinary sense of «man,» and that some community in which the Gospel tradition was being formed, itself thinking of Jesus as the apocalyptic Son of Man, read that meaning back into Jesus» words.

It may well be true that the whole meaning of eschatology is for us fulfilled in the revelation in Christ — that is, in the active presence in Christ as known within the church — of the eternal order, the kingdom of God: the Fourth Gospel has some such conception.

6:30) On the other hand the word «faith» does not mean for him, as later for Paul and John, the obedience of men under God's redeeming revelation, though this use of the term also enters occasionally into the gospel tradition.