Sentences with phrase «new life of the spirit»

If Christ is the end of the law (Rom.10: 4), if we have been discharged from the law to serve, not under the old written code but in the new life of the Spirit (Rom.7: 6), then all of these Old Testament sexual mores come under the authority of the Spirit.

With new life of the Spirit pulsating through the Churches, revivalism poured outward through home and foreign missions as well as a vast number of societies for benevolence and reform, not forgetting that the message was for all of life.

It was not a matter of theory or even of faith, but of fact, that, as a result of what had occurred, forgiveness had been made available to them and a new life of the Spirit, in its quality immortal, had begun to flow around and through them.

The one fact, essential and sure, was that the event which the first believers had witnessed, had culminated in the community, into which they had been incorporated, and that in this community a new life of the Spirit was to be found.

Thus the new life of the Spirit pulsating through the Churches was released by revivalism and poured through home and foreign missions and a vast number of societies for benevolence and reform.

Thus we know that the event upon whose unity and complexity we have been insisting throughout this discussion culminated in the formation of the community in which God makes himself known in a particular concrete way as both righteous and forgiving and through which the new life of the Spirit, the distinctive Christian life, is imparted.

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Thus the new Israel worshiped, obeyed, and proclaimed the one true God — Father, Son, and Holy Spirit — in faith - filled anticipation of participating in the divine life forever (Hebrews 12:18 - 24; John 16:3; Acts 1:8).

He refused to believe that Vatican II, the ecumenical council he had experienced as a powerful work of the Holy Spirit, could only lead to permanent incoherence and division in Catholicism; and by providing an authoritative interpretation of the Council, John Paul II's pontificate energized the living parts of the Church and made Vatican II the launch platform for the new evangelization and for the Church's rediscovery of itself as a missionary enterprise.

The apostle Paul often lists things that are contrary to the Holy Spirit and the new life of the Christian.

There are only 2 - 3 verses in the New Testament that are used to teach this idea, but a study of the context indicates that either Spirit baptism is in view (not water baptism) or that the result of the water baptism is not eternal life, but something else entirely.

Though still in the Old Age of sin, death, injustice and limitations, they are called to live according to the New Age inaugurated by Jesus Christ and made present by the Holy Spirit.

The virtue of self - discipline features heavily in the New Testament; it's one of the fruits of the Spirit in Galatians 5, a key element of Paul's famous athletics metaphor in 1 Corinthians 9, and implicit in the idea of Christians as living sacrifices (Romans 12:1 - 2), «transformed by the renewal of your mind [s]» (ESV).

Instead they saw the Bible as the medium of a new source of life and power which changed persons and the world so that application of the spirit of the Scripture could not be achieved by a mechanical application of the letter of the Scripture.

Paul wants his readers to put off that old way of conduct, and live their new life in the Spirit with the new man which was created by God for righteousness and holiness (Ephesians 4:22 - 24).

The perichoretic movement of God, in the power of the Spirit, enables a new way of living, calling forth «a broad place where there is no cramping,» a holistic expression of eschatological life in which the freedoms of God are expressed in passionate and creative freedom.

In spite of all the destructive forces man lets loose against life on this planet, the Spirit of Life is at work in ever new and unforeseeable ways, countering and circumventing the obstacles man puts in its plife on this planet, the Spirit of Life is at work in ever new and unforeseeable ways, countering and circumventing the obstacles man puts in its pLife is at work in ever new and unforeseeable ways, countering and circumventing the obstacles man puts in its path.

Matthew 3 and Mark 1 tells us that John baptized with water for repentance of sin, but in the new and better Covenant that Jesus gave his blood and life for, Jesus now baptizes with His Spirit.

The new life in Christ, the consequent transformation of all their hopes and expectations, the sense of fresh power to achieve the hitherto impossible, the vital awareness of the change which had been effected in their relations with God, the confidence of sin forgiven and of restoration to divine favor, the «joy in the holy Spirit,» and confident looking forward to great events still to come, and soon, as the result of Christ's exaltation at God's right hand and of his promised coming as Redeemer and Judge — all this lies behind the choice and the use of technical terms or concepts borrowed, first of all, from current Jewish messianism.

The unity of the New Testament is the unity of life itself — that life which flowed from the risen, exalted Christ through the Spirit, and held the Christians together as one body, the Body of Christ, as Paul called it, nourished and vitalized from its common Head, to continue the figure.

For these, and those who have followed since, to respond to the Spirit of the universe, which is God, is to give up the security of habitual, customary and socially approved actions and to live in terms of a radically new and open future.

One's participation in the adventure of playing, even given the risk of injury or defeat, finds resolution at the end of the experience, and one re-enters ongoing life in a new spirit of thanksgiving and celebration.

At the Visitation we see two women who have become fruitful and pregnant with new life by the power of the Holy Spirit.

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.

«You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the first - born who are enrolled in heaven... and to the spirits of just men made perfect, and to Jesus, the mediator of a new covenant» (Hebrews 12:22 - 24).

To experience the life of joy, fulfillment, satisfaction, and purpose that God wants for us, we must first be born of the Spirit so that God's new life dwells within us.

If we regard the New Testament as our authority we shall find no such arrangement being offered to those who open their lives to the living Spirit of God.

The very decline of the influence of the Christian Church, itself partly due to failure to find a new synthesis of faith and reason, and then to live it in fervour of spirit, has thrown increased formative responsibility upon the State.

The text indicates Paul's belief that they are relevant to persons, 1) who share a new life in fellowship with Christ, 2) who are open to and are guided by God's Spirit, and 3) who live with an expectation that the Christ event includes a final fulfillment of God's loving purpose.

Yet in the last resort he clearly means by «Spirit» the possibility of a new life which is opened up by faith.

With a number of fellow pastors who became lifelong friends, Rauschenbusch studied, read, talked, debated and plumbed the new social theories of the day, especially those of the non-Marxist socialists whom John C. Cort has recently traced in Christian Socialism (Orbis, 1988) The pastors wove these theories together with biblical themes to form» «Christian Sociology,» a hermeneutic of social history that allowed them to see the power of God's kingdom being actualized through the democratization of the economic system (see James T. Johnson, editor, The Bible in American Law, Politics and Rhetoric [Scholars Press, 1985]-RRB- They pledged themselves to new efforts to make the spirit of Christianity the core of social renewal at a time when agricultural - village life was breaking down and urban - cosmopolitan patterns were not yet fully formed.

Paul makes some qualifications concerning the adequacy of human judgment, even his own, in specific cases; but we see that commitment to the spirit of love as an alternative to legal obedience requires responsible living and the honouring of authentic forms of behaviour appropriate to the new life.

Such issues as slavery, the status of women, and political freedom, the virtues of scientific honesty and integrity, the freedom of the spirit in worship, all such ethical concerns which have grown in significance throughout Christian history are in part at least implicit in the new life, but they are not explicit, and the reason for that must be sought in the historical situation into which the Gospel came.

First, there is the doctrine, especially as interpreted by Paul, that the spirit of love is the fulfilment of all righteousness, conjoined with a conception of the new life in Christ as committed to specific patterns of pure and responsible living.

The man of faith lives in the new world without appealing to the ancient gods of heaven, for the very spirit of God is within him.

That «sheol» or sprit world afterlife was in fact an Old Testament and even Torah - based belief and within that spiritual realm of sheol those spirits (all the spirits who were once living) were in either a state of happiness or in a state of limited ability to obtain happiness, or in other words a state of damnation or being in like a spiritual prison, which would later be further described in the New Testament (which the earliest figured written versions of the New Testament were written in Greek for newly gentile converts) as hell.

The significance of the sacrifices was to see our sinfulness and turn our hearts back to God and that is made clear with the death of Christ.The animals though could not remove our sin that was only possible through Christ as God he could remove sin in the past present and future as he is outside of time and space not like us.So there sins in effect were covered by Jesus as well in the old testament as in the new by Gods we just did nt see it.The example of abraham able enoch they all were righteous they were justified before God.Enoch walked with God and was no more that sounds like the rapture to me so the holy spirit was present in that age just like us.We see that God has always been at work to bring life and to bring mankind to salvation.

As for death... we are already dead (in our sins) unless we receive the Holy Spirit, are born again to the new life in Christ and follow Him by the leading of the holy Spirit that dwells in our heart.

The New Testament is concerned with that part of this endless story which deals with the earthly life of Jesus and the coming of his Spirit to establish the Christian community and sent his followers out as flaming witnesses of their faith.

For one reason, his own interest was so centered in the new life in Christ through our Lord's death, resurrection, and living presence as the Spirit, that he did not focus attention on the details of Jesus» life and teaching.

On the other hand, Jesus» ascent through the resurrection and new immortal life truly re-enacts the miracle of the primordial act of the actualization of existents in a sort of «upward» or «backward» sense — that is just as creative aspect of Jesus who brought humanity into being through «the Spirit or the Thought», the word kun — out of the recesses of the darkness of non-being [SN], his return through resurrection, potentially leads humanity back to the state of uns in him.

My encouragement to you is to not worry too much about which forms new followers choose to keep or cast aside, but to focus on developing the transforming life of Christ inside them (breath and reality) and let the Spirit show them how to express what's inside in a way their community can understand.

Yet he turns his lodgings into a center of evangelization, calling the Roman Jewish community to consider Jesus anew and to reconsider the criticisms of the new Christian «sect» they had heard, while explaining how God, in the Spirit, had extended life - giving salvation to the Gentiles.

If spirituality is a way of living the new life, it is clear that the testing of the spirit is not as simple as invoking rules or categories of old.

It is possible to live a life for Yahweh through his son Yahushua without sin and be untainted when you are Spirit filled and set apart, otherwise what was the reason and advantage of Yahushua introducing and implementing the New Covenant.

Heb 12:22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, Heb 12:23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, Heb 12:24 And to Jesus the mediator of the new covenant,

In the New Covenant the chief thing is not the wonderful treasure of strength and unmerited favor it contains, nor even the heavenly security that that treasure never can fail, but this, that the living mighty ONE gives of this One's self, and makes the Spirit of YAHWEH known, and takes possession of us as our Mighty One.

Now we can serve God, not in the old way of obeying the letter of the law, but in the new way of living in the Spirit.»

It is our hope that this new perspective will throw light on persistent human problems, and open the way to some new assessment of the forms which the spirit of love may be taking in contemporary life.

One of the greatest needs of oldline churches today is for faithful movements of the Spirit that can breathe new life into the dry bones of the denominational establishments.