Sentences with phrase «place in the new testament»

We encounter it in the Gospels and in other places in the New Testament, especially in the words of Saint Paul in the First Letter to the Corinthians and in Romans.

There is only one place in the New Testament that uses the normal term «holy» (hieros) in connection to Scripture, and that is 2 Timothy 3:15.

We note at once that outside the synoptic tradition there is no place in the New Testament where the Kingdom of God is used in the first of the ways noted above, and very few where it is used in the second.

In two places in the New Testament the genealogy of Jesus son of Mary is mentioned.

Can you show me one place in the New Testament (which is after the death of Christ because that's when the New Testaments come into effect) where I'm directed to tithe?

Later, myth itself apparently has an existential meaning, and therefore a legitimate place in the New Testament.

There are several places in the New Testament where the Old is endorsed and «nothing is to be added or taken away», and Jesus himself says «no one can escape The Law of the Pharisees».

The real cause behind the end of the quest is to be found in a series of basic shifts which were taking place in New Testament scholarship at the opening of the century.

The only place in the New Testament where «gospel» and «justify» are found in the same vicinity is Galatians 3.

W247, no place in the New Testament decries slavery.

is the only place in the New Testament where homologein has en with its object, and it is hard to resist the conclusion that here, therefore, homologein is being used in a way different from the normal.

«Allegory» was not an invention of the post-apostolic Church, but has an honored place in the New Testament itself.

Not exact matches

And to say that Biblical teachings are invalid because there are other similar beliefs that have older known written sources invalidates the Biblical teachings also should take into consideration that for certain Biblical believers that all those truths whether they are known to have been placed in the Bible first or known thus far to have been placed elsewhere that they believe that they all come via deity who at the beginning of human history on this world dispensed those truths to humanity and that to those who believe in the biblical teachings believe that through time they are more complete than those of other ancient beliefs due to God restoring those truths through revelations given to later prophets like say Moses and other later Old and New Testament prophets and apostles.

After all, the New Testament itself only directly refers to emperors in a few places, even if they do seem to cast a long shadow over some of its proceedings, albeit from the wings, as in Acts (where, in the final chapters, Nero appears to be something like Godot, often talked about but never putting in an appearance).

This model invites students to see the New Testament as the product of a profoundly human process of experience and interpretation, by which people of another age and place, galvanized by a radical religious experience, sought to understand both that experience and themselves in the light of the symbols made available to them by their culture.

In the second place, the New Testament is a book of faith — of a faith still living and real, whose formulations are partly historical, partly superhistorical, partly visible and open, partly hid in the depths of personal religious experiencIn the second place, the New Testament is a book of faith — of a faith still living and real, whose formulations are partly historical, partly superhistorical, partly visible and open, partly hid in the depths of personal religious experiencin the depths of personal religious experience.

As one does need to jump around in the book — from office to season collects, canticles, Psalter and New Testament readings — ribbons to mark one's place would have been helpful.

Second, if the church is attentive to the New Testament, Justin Martyr and Hippolytus, the Eastern church, the Western catholic tradition, the Anglican tradition, the Lutheran tradition, the Calvinist intent (and practice, if not in Geneva then in places like John Robinson's Leiden), the Wesleyan intent and that of the early Methodists, then its worship on every festival of the resurrection — that is, on every Sunday — will include both Word and Supper, not one or the other.

Even the churches in the New Testament died and were restarted (or, were not, in some places).

In the first place, the evidence of the New Testament as a whole is very strongly in favor of the assumption that Jesus and his disciples did not, in fact, fast during his ministrIn the first place, the evidence of the New Testament as a whole is very strongly in favor of the assumption that Jesus and his disciples did not, in fact, fast during his ministrin favor of the assumption that Jesus and his disciples did not, in fact, fast during his ministrin fact, fast during his ministry.

It seems to me that in the New Testament, Paul is especially adamant on the point (in I Corinthians 10 - 11, for example), that Christianity is no place for the flaunting of privilege or distinction (whether class or ethnic or whatever), and I think that is exactly what happens anytime you have a church were some members are cool and know it (and flaunt it), while others are not so much.

The New Testament leads us to expect Jesus to be actively at work in the place of greatest human need.

However, it is unclear whether she links the tradition of ontological change only to the «newer» (that is, from the 11th and 12th centuries onwards) and «narrower» (pp205 - 206) interpretation of ordination, for she suggests that an ontological change took place in both St Peter and St Paul symbolised by their name changes in the New Testament (p47).

The answer is centered in a misunderstanding of what an apostle was in the first place (in the Greco - Roman social context), and is based on a hierarchical understanding that places apostles at the top of the church structure when the New Testament clearly places them at the bottom.

While the old testament and the bible (as in the new testament) refer to the creation of the heavens and earth (as well as the Quran for Muslims), I find it humbling that the Quran went even further to attest to the WAY this creation took place (in other words the Big bang theory is a testament to this verse).

In the New Testament the word «proselyte» only appears in four places, and with the exception of Matthew 23: 15, in the description of the new church in the missionary field (Acts 2:11; 6:5, 13:43In the New Testament the word «proselyte» only appears in four places, and with the exception of Matthew 23: 15, in the description of the new church in the missionary field (Acts 2:11; 6:5, 13:4New Testament the word «proselyte» only appears in four places, and with the exception of Matthew 23: 15, in the description of the new church in the missionary field (Acts 2:11; 6:5, 13:43in four places, and with the exception of Matthew 23: 15, in the description of the new church in the missionary field (Acts 2:11; 6:5, 13:43in the description of the new church in the missionary field (Acts 2:11; 6:5, 13:4new church in the missionary field (Acts 2:11; 6:5, 13:43in the missionary field (Acts 2:11; 6:5, 13:43).

It has been necessary to see what may be made of the «resurrection» about which the New Testament speaks, both in respect to Jesus Christ as the decisive event in the story of that divine - human relationship and also in respect to the human side of the matter, where you and I may fit in and have our part and place.

when you get involved in the political order, you then are asked continually to compromise, relegate, reinterpret, or dismiss central New Testament teachings in order to preserve your own place within the order, or to preserve the government itself on the terms which it defines.

Paul Jewett's Man as Male and Female, Letha Scanzoni's and Nancy Hardesty's All We're Meant to Be, Elisabeth Elliot's Let Me Be a Woman, and George W. Knight's The New Testament Teaching on the Role Relationship of Men and Women have taken varying positions and have been widely read and debated in evangelical circles.1 Bill Gothard, through his Institute in Basic Youth Conflicts, has offered teaching on the subject of women's rightful place to thousands, as have Francis Schaeffer, Howard Hendricks, and Tim LaHaye.

In the second century, at the time when the Canon of the New Testament was beginning to be formed, there was a controversy about the place which the Old Testament should occupy in the ChurcIn the second century, at the time when the Canon of the New Testament was beginning to be formed, there was a controversy about the place which the Old Testament should occupy in the Churcin the Church.

The word for «Father,» which the earliest Christians learnt from Jesus in their native Aramaic, was «Abba» (the Aramaic word is preserved in some places of the New Testament), and «Abba» was the intimate mode of address from child to father in the Jewish family.

Included among these might be those parts of the New Testament other than the Gospels which are consistent with Jesus» teachings; other Christian writings; Christian places of worship or songs and prayers used in this worship; the sacraments; perhaps the life of a Christian we know or read about who exemplifies for us the way Jesus told us to live.

The road takes strange twists and turns, and leads through rough and uncertain places, but at any rate it reached the goal which is represented by the New Testament; and in view of that goal the incidents of the way disclose their meaning.

In fact he so strongly feels the need to press his point that he has crossed over into the field of New Testament studies to wage his campaign there as well.1 And indeed Childs has performed a valuable and needed service in reminding us that what we have now is not just individual passages, nor is it just the «books» which as larger units give the individual pieces a place in the larger narrativIn fact he so strongly feels the need to press his point that he has crossed over into the field of New Testament studies to wage his campaign there as well.1 And indeed Childs has performed a valuable and needed service in reminding us that what we have now is not just individual passages, nor is it just the «books» which as larger units give the individual pieces a place in the larger narrativin reminding us that what we have now is not just individual passages, nor is it just the «books» which as larger units give the individual pieces a place in the larger narrativin the larger narrative.

An unquestioning acceptance of everything the New Testament says about Jesus yields us a picture of Jesus that suffers from internal inconsistencies, that is clearly in a few places a construct of the needs of the early Church, and that will not stand historical critical scrutiny.

Or what about the drowning of the Egyptian army in the Red Sea, the earthquake the swallowed up all those who followed Korah in rebellion against Moses, or the things that God allows Satan to do to Job, or even some passages in the New Testament such as the death of Ananias and Sapphira, or the bloodbath that takes place in the book of Revelation?

But if that event truly took place, then God has revealed himself to the world definitively through Christ and the apostolic witnesses, coming to us in the New Testament writings.

What we find in place of the man is what Tillich calls the «picture» of the man presented in the New Testament.

The events in the New Testament took place while Israel was a vassal of the Roman Empire.

Even where we do read in Scripture about tithing (a few places in the Old Testament, and fewer still in the New), the practice then was not at all what we are encouraged to practice today: giving 10 % of your income to the church.

By the beginning of this century a great change had taken place and James Orr prefaced his defense of the traditional position by sketching the widespread questioning and rejection of «bodily resurrection» by Christian scholars.10 In 1907 Kirsopp Lake published the first study of the resurrection, in English, which rested upon a thorough application of historical criticism to the New Testament records and he concluded that «The empty tomb is for us doctrinally indefensible and is historically insufficiently accrediteIn 1907 Kirsopp Lake published the first study of the resurrection, in English, which rested upon a thorough application of historical criticism to the New Testament records and he concluded that «The empty tomb is for us doctrinally indefensible and is historically insufficiently accreditein English, which rested upon a thorough application of historical criticism to the New Testament records and he concluded that «The empty tomb is for us doctrinally indefensible and is historically insufficiently accredited.

For those who have defended the traditional interpretation of the resurrection of Jesus as an historical event involving the raising and removal of a physical body, that which has carried most weight is simply the fact that, on a plain reading of the New Testament, the Bible itself seems to give unqualified support to such a view, in some places if not in all.

There were others who had to be refuted as false teachers for saying that the resurrection had already taken place.21 The New Testament Apocalypse represented still another kind of development, though one more in keeping with the earlier Jewish eschatology.

The only place the Greek word is ever used in connection with a person is in the New Testament.

A number ton of battles take place in the Old Testament but God's love is shown through out the Old Testament still, and how you find hate in the New Testament is beyond me

They are functionally identical with biblical visions of joy and hope — the eschatological sense that language and faith may indeed convert and convict and lead men and women to that great imaginative vision of the New Testament: a new heaven and a new earth in place of a crowded and tired planNew Testament: a new heaven and a new earth in place of a crowded and tired plannew heaven and a new earth in place of a crowded and tired plannew earth in place of a crowded and tired planet.

The issues here are perhaps most apparent in the Churches of Christ, where emphasis on restoration of New Testament Christianity has placed ideological purity at a premium.

In the second place, eschatology permeates the ethics of the New Testament.

There are few examples of Paul actually praying in the New Testament, but there are several places in Paul's letters where he writes about his prayer requests and how he prays (See Rom 15:5 - 6, 13; Eph 1:16 - 19; 3:16 - 19; Php 1:9 - 11; Col 1:9 - 12; 2 Thess 1:11 - 12).

IN the New Testament the «church» was never a place, or a building — it meant «the people called out».