Sentences with phrase «of human salvation»

Almost 40 years ago, in the September 1976 edition of this magazine, the then editor Fr Edward Holloway gave a checklist of the key issues: «the transcendence of God, the real spirituality of the soul, and the reconciliation of an evolutionary universe with one fixed nature of man, a true fall in that nature and a true leading on of human salvation by God, which climaxes in His literally divine and transcendent self».

Finally, while the Bible focuses upon the history of human salvation, the whole creature is struggling toward consummation, striving to realize to the fullest degree the potentialities of the creative thrust that throbs within it.

Nevertheless, in the very name of the Incarnation itself, and the majesty of divine wisdom contained within that economy of human salvation, we insist urgently upon the fact that the birth of Christ is the summit not only of theology and philosophy, but of the material sciences as well.

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 claim.

Out of the quest of social groups for an understanding of the connection between specific beliefs and actions, and the reactions of the universe, as well as the meaning of human salvation, religion grows and develops.

In confining God's revelation to the written word, sola scriptura theology not only cut itself off from much of the rich trinitarian thinking since Nicaea, but limited revelation to the exigencies of human salvation.

Disputed questions about the nature of Christ's divinity or the details of human salvation are not ancient quarrels that modern Christians ought to forget.

Not exact matches

They noted the «increasing departure from the basis of the WCC» — which they defined as primarily to restore unity to the Church — and cited «a growing departure from biblically based Christian understandings» of the Trinity, salvation, the gospel, the doctrine of human beings as created in the image of God, and the nature of the church.

Other faiths believe in burning candles or saying prayers in behalf of the dead — the Latter - day Saints believe in the same concept, but taken to the next level: that we really can open a portal to salvation for every human on earth, if they want it.

If you believe that Christian doctrine is essentially an attempt to capture dimensions of human experience that defy precise expression in language because of personal and cultural limitations, then the truth about God, the human condition, salvation, and the like can never be adequately posited once and for all; on the contrary, the church must express ever and anew its experience of the divine as mediated through Jesus Christ.

Conclusion: Christianity and the other contemporary religions are the result of human evolution away from the «dark side» although all contemporary religions need to rewrite their rule books eliminating all of the «death to all infidels» and «we are the only salvation» mumbo jumbo.

Faith did a pundent stating, «It's vital for every human to admit that he is stupid, repent of his sins, ask for forgiveness and trust in Jesus for salvation.»

It's vital for every human to admit that he is stupid, repent of his sins, ask for forgiveness and trust in Jesus for salvation.

God has set a narrow, specific yet plain way of salvation (faith in Jesus alone) so only honest humans who honor God can make it to Him.

The Baptist tradition, as shaped by American revivalism in the Great Awakenings, has generally leaned toward Arminianism, a modified version of predestination proposed by Jacob Arminius (d. 1609) that allowed a greater role for human cooperation in salvation.

The disfunction of evil forces which block the way to human fulfillment is a means of salvation.

The non-existent god I don't believe in doesn't save the day, their is no «salvation for the christians», but maybe, in the late afternoon sunlight, while tracking a dust mote through the air, it might be that human invention of «god» was an attempt to take away «sin» so that we could find the beautiful, and ethical, and loving within ourselves and others.

In a time in which the human body seemed to lose any iconic significance, in the weakness of his failing body, John Paul participated, as Cardinal Lustiger noted, in the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.»

«Whatever salvation is... it includes the total transformation of human life, forgiveness of sin, healing from infirmities, and release from any kind of bondage.

We, and our students, have written not only about God but also about the problem of evil, Christ, the church, Christian education, pastoral counseling, preaching, the nature of human beings, history, liberation and salvation, spirituality, religious diversity, interfaith dialogue, science and religion, and other standard theological topics.

The entire history of salvation can be seen as the dialogue between divine grace and human freedom.

If only those who are exposed to the gospel and express explicit faith in Jesus Christ receive salvation, I reasoned, then that would mean the majority of the human race is damned to hell simply for being born at the wrong place and the wrong time.

My concern for the salvation of the world intensified as my eyes were opened to the danger to the whole planet resulting from human excesses.

What resonates with me is that, if faith is an imposed «gift» (an oxymoron) then we humans bear no responsibility for any part of the salvation process.

This gospel of salvation, with its elevated estimate of human worth and possibility, possessed a close kinship with the Greek philosophy.

Hence Jesus» message of salvation and his call for repentance «form together the absolute determination of human existence».

That risk was to put the means and instruments of beatitude and salvation into human hands — which is to say, into the hands of sinners who would inevitably make a mess of things from time to time.

But when a Christian prays for the salvation of human beings» either individually or en masse» does he do so in the same manner?

The topic is the salvation of human beings, and God's judgement of individual humans regarding their acceptance or rejection of a divine savior.

While Lewis's remarks do not indicate any careful reading of Luther, it is true that Camus rejects a notion of «salvation by faith alone» on the grounds that it eliminates human freedom and, to that extent, would not accept the God of Luther, Calvin, or the later Augustine.

Indeed the «world,» that is, human society, has not changed very much in nineteen centuries, and the message of salvation is as greatly needed now as then, or ever.

Just this: that, far from being unconcerned about the human plight, the Church Fathers were motivated by their theology of salvation in upholding doctrines of divine immutability and impassibility (God's transcendence of human suffering and passions).

Nobody attempted to split human health into a multiplicity of functions, and likewise nobody attempted to promote the welfare of one individual in abstraction from the salvation of the community.

But they do disclose to us certain important truths, upon which the attainment of our eternal salvation depends, and they do also give a popular description of the origin of the human race and of the chosen people.

We are beginning to see that the vast purpose of God can never be confined to individual salvation or to the welfare of any particular race or nation, or even to the necessarily restricted physical life of human beings on this planet.

Serious social scientists have no professional vocabulary to deal with the mystery of death, the human search for meaning, the moral struggle, the primacy oflove or the drama of salvation.

In the Judeo - Christian tradition, the church has never separated its message of salvation from its concern for concrete service to human beings, including the healing of sickness.

The author holds that the most unequivocal way in which Wesley was liberal was in his insistence on human participation in the process of salvation A second respect in which Wesley was clearly liberal in his own time was his attitude toward those with views differing from his own.

You are a sign of the great mystery of salvation, proclaimed at the beginning of human history and fulfilled in the marriage covenant between Christ and His Church.

Even though the two scholars represent opposite ends of the evangelical spectrum on salvation, both made essentially the same allegation: the wording seems, at best, theologically careless and, at worst, represents a heretical understanding of sin, human nature, and the human will.

One might call this the soteriological captivity of creation, because it succeeds in emptying the world of its own meaning as a realm of divine governance and human involvement prior to and apart from the biblical story of salvation culminating in Christ.

Perhaps the most unequivocal way in which Wesley was liberal was in his insistence on human participation in the process of salvation.

Does the New Testament, in asserting that Jesus is risen from the dead, mean that his death is not just an ordinary human death, but the judgment and salvation of the world, depriving death of its power?

Christian education is in the world and for the world... man must work out his salvation in the concrete situation in which God has placed him; not by protection but by contributing to the whole human community of which he is an integral and inseparable part... parents, who have the first and the inalienable right and duty to educate their children, should enjoy true freedom in the choice of their schools, etc..»

Some feel it reflects a negative valuation of human sexuality based on the dualism of Hellenistic thought, which saw salvation as a freeing of the soul from the body, rather than the biblical tradition which affirms the goodness of the whole creation.

After a pretty lame attempt to explain to him how doubt has actually enriched my faith over the years, how walking with a limp has made me more dependent on the steady shoulder of my heavenly Father, and how I don't really want to be fixed if being fixed means accepting without question or concern the notion that God creates the majority of the human population for hell with no hope for salvation, I decided just to turn the response over to you guys instead.

Another Augustinian teaching, born of his clash with the Pelagians, is that salvation rests on the grace of God alone, not at all on the exercise of human freedom.

For the salvation of the human race, Jesus had to be given up, yet, as St. Paul writes, if the rulers of this world had known him, they would not have crucified the Lord of glory.

They had inculcated a deep sense of sin and a conscious need of personal salvation; they had overpassed national and racial lines and had made religious faith a matter of individual conviction; they had emphasized faith in immortality and the need of assurance concerning it; they had bound their devotees together in mystical societies of brethren fired with propagandist zeal; and they had accentuated the interior nature of religious experience in terms of an, indwelling Presence, through whom human life could be «deicized.»

The point is that God's salvation plan no longer includes only ONE type of human, i.e. Jew, but ALL types of human — there will be peoples from every tribe and tongue gathered around the throne, not just one.