Sentences with phrase «meanings of the gospel with»

That is the agenda of this book — to correlate earlier meanings of the Gospel with today's culture, especially as found in our communication media, in order to develop relevant understanding, interpretations and testimony today.

In the conversations reported, the laymen are wrestling with the meaning of their lives and are unable to hear and understand the preaching of the church; and the preachers are struggling with the meaning of the gospel with such exclusive concentration that they are estranged from the meanings of their people.

This will not happen unless the members of the congregation, out of the validity of the meaning of their own experience, are led by the preaching to engage the meaning of the gospel with the meaning of living.

Conversations are reported where the laymen are wrestling with the meaning of their lives and are unable to hear and understand the preaching of the church; and the preachers are struggling with the meaning of the gospel with such exclusive concentration that they are estranged from the meanings of their people.

Not exact matches

I was raised by very loving parents who despite limited means provided me with amazing opportunity and privilege but preached the gospel of selflessness and understanding difference.

What I meant by that was people who were always trying to help the poor materially, without imparting sound temporal wisdom coupled with the call of the Gospel.

Most of us would no doubt say that the gospel is, first of all, Jesus» own proclamation of the Kingdom of God, the terms of admission into it and the conditions of its coming; and then that it is, in the second place, the apostolic proclamation of this message of salvation, with the added emphasis and fresh meaning given to it by the resurrection of Jesus and the continuing work of the holy Spirit in the church.

This point is particularly important and relevant because of man's enormously increasing knowledge, the meaning of which has to be correlated with the meaning of the gospel.

I always get a little nervous when I encounter a bunch of theologians arguing over the meaning of the gospel, each armed with his own sophisticated definition of it.

Preparation for preaching, therefore, should include time spent studying the human and social implications of their pastoral and community relationships; reading papers and magazines; listening to radio; watching television; attending the theater and movies in order that the church's preaching may engage the meanings that influence people with the meanings of the gospel.

Another feature of Matthew invites the attention of those who want to invest discipleship with new meaning: The Gospel is structured of five large chunks of Jesus» teaching, each preceded by narrative.

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.

The joy of the gospel of marriage springs from charity: 2 the same charity that compels bishops3 to faithfully proclaim the good news of marriage revealed in Christ; the same charity that is inseparable from the Truth, who frees the human person and reveals to him what it means to be human.4 Only in Jesus does every human being discover what it means to be truly human, to be made for God and to live in relationship with God, to have true happiness.

In most of the ancient manuscripts the Gospel according to Mark ends with 16.8: whether he deliberately stopped there, or meant to write more but was prevented, or did write a conclusion which was afterwards lost, is an open question.

So when I am talking with someone, I will often take a little gospel of John, I prefer the ones called Living Water since they have little notes that remind me what verses are key, and what the verses mean, and in just a minute or two, can show a person from Scripture that to get eternal life, all they have to do is believe in Jesus for it.

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.

These are not simply three different concepts of love, but three total perspectives, each with its integrity, in which the meaning of the Gospel is worked out in thought and life.

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.

Well, if Christianity (or even one of those other religions) is correct, then the «correct religion» isn't decided by a Democracy... so the fact that 2/3 of the world doesn't care about Christianity doesn't matter, except that it means we still have 2/3 of the world to reach with the Gospel.

Again, the studies are Christian since they are written in the light of the meaning of the gospel of Jesus Christ, with its many facets that extend into all of life.

For this reason the narrative portrait of Paul's relationship with the apostles is not simply meant to show that Paul was not taught by them; it is also meant to model the unity that is only possible in the fear of God and the revelation of Christ in the gospel.

And since continuing to exist was their primary goal, they did not want to do anything to endanger their existence, even if it could possibly mean reaching their community with the Gospel, and making many disciples of Jesus Christ.

Finding that many Muslims were illiterate in their own language, missionaries forged ahead with non-literate means of communicating the gospel.

Until we become courageous enough to go with our contemporaries (and especially the most victimized of our contemporaries) into the dark night of the eclipse of meaning, we shall not have a gospel that speaks to the real situation of our time and place.

Jesus of the Gospel accounts was compatible with the classic confession of the true humanity o There my point was that the book's emphasis on the concrete historical - political humanity of the f Christ (i.e., the core meaning of «incarnation»), whereas those who deny that humanity (or its normative exemplarity) in favor of «some more spiritual» message are implicitly Docetic.

By removing the wide segments of knowledge and skill with which the school ordinarily deals from all explicit relation to religion, the meaning of religion is falsified; by being made a specialized concern, it is robbed of its essential comprehensiveness, and the school studies become occasions for propagating the gospel of autonomy and self - sufficiency.

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.

When being a woman who preaches the Gospel or teaches with authority or writes a book that actually isn't expressly meant to be shelved in the «Women» section of the bookstore isn't so worthy of note.

What if being people of «the gospel» meant that we are simply people with good news?

In the Lenten Gospel readings the church will make its progress by means of a series of dialogues — on temptation (with the devil), on perplexity (Nicodemus), on longing for what is real (the Samaritan woman), and on the true identity of Jesus (the man formerly blind).

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.

Uncomfortable with a politicized gospel, South Africa's independent evangelical churches are currently struggling to come to grips with what it means to be «in the world, but not of the world.»

I mean look how much is contained in those writings — the miracles, Jesus» life, what he said along with what the Apostle's said — so there's really a lot riding on the validity of the gospels in terms of the supernatural Jesus versus Jesus, the plain man, wouldn't you agree?

One central element in the Christian gospel is the affirmation that in a very real way God deals with that situation — this is the meaning of what we call redemption or salvation or atonement.

In his book, Myers highlights that in the Epistle to the Romans (Chapters 9 thru 11), the Apostle Paul emphasizes that God is faithful in keeping His promises and that He uses some pretty creative means to do so — like blessing the Church (Jews and Gentiles) with primacy in delivering God's gospel of grace to the world.

In the Gospel of John we have the most forthright and vivid use of the term, for its author, who was probably a Gentile Christian familiar with the Greek idea of the Logos, (The word Logos which holds a central place in Stoic philosophy, can be translated Word but this does not do justice to its full meaning.

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.

The updating or «aggiornamento» of the Church did not mean jettisoning unpalatable parts of the Catholic faith in a vain attempt to be more with it; it meant a more effective proclamation of the same gospel that the apostles received from Christ and that has been handed down in and by the Church ever since — in Benedict XVI's words «the continuity of the one subject - Church».

The beginning of this Gospel (3:13 - 17) with the certainty of John's witness reveals the true meaning of this passage.

But on the other, the lack of consensus regarding the content of this «good news» we're supposed to be sharing with the world makes me wonder if we're missing something important about the original meaning and purpose of the word «gospel.»

This position has been stated with the greatest clarity and consistency, in my judgment, by Paul M. van Buren in The Secular Meaning of the Gospel.2 Van Buren argues that the attitudes of contemporary men are in every respect «secular» and that no presentation of the Christian witness can hope to be understandable which fails to reckon with this fact.

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.

In answer to the criticism that WCC is syncretistic because of its program for inter-religious dialogue, Thomas said that if the word syncretism denotes all processes of interpenetration between cultures and religions, the only answer to a wrong syncretism, which means the uncritical, superficial, normless mixing of basically incompatible religious concepts and cultural attitudes, is a Christ - centered syncretism which grapples with and evaluates all concepts and attitudes critically in the light of Jesus Christ and converts them into vehicles for communicating the truth of the Gospel and for expressing its meaning for life.

God's character is the determiner of all that is good, so to tamper with the meaning and application of the gospel is ultimately to reimage the character of God according to fallen human specifications.

What this means in conjunction with the theme of this book is that the gospel must be communicated in ways that combine honest and open thought with a living faith.

To know the meaning of the gospel requires experiencing reconciliation (with oneself, others, and God).

A positive message has been missing in evangelising, and that has meant that fear and embarrassment paralyse believers when they should rather be charged with enthusiasm in the service of the Gospel and with confidence to «preach the Word in season and out of season» (2 Tim 4:2).

One such element is reference to the «internal forum,» which means allowing a divorced and civilly «remarried» couple to explore with a priest what sort of participation in the Church in their case is compatible with the «demands of truth and charity of the Gospel.»