Sentences with phrase «preaching of the gospel saying»

Not exact matches

I see this as part of a growing trend in the western world that is getting fed up with the ignorant, pretentious, number - crunching church buildings that claim to be preaching gospel when they're either preaching a list of do's and don'ts or they're preaching what's in demand, and im not saying all churches are like that but a lot are.

Early Christian Writings, earlychristianwritings.com / — a list of early Christian doc - uments to include the year of publication — 30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 Peter 100 - 200 Odes of Solomon

It is also rightly said that the gospel of Jesus Christ is the word of God, as is the faithful preaching of the gospel (Acts 6:7; 8:4).

The NT says to preach the Gospel — why preach the Gospel to churches full (or not so full) of people that have heard it before?

Billy Graham has preached to tens of millions of people face - to - face, with some estimates saying more than two billion people in total have heard the Gospel through his minstry.

3.1.1, Irenaeus says: «Matthew also issued a written Gospel among the Hebrews in their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the church.»

I learned this not from a class in feminist studies, but from Jesus — who was brought into the world by a woman whose obedience changed everything; who revealed his identity to a scorned woman at a well; who defended Mary of Bethany as his true disciple, even though women were prohibited from studying under rabbis at the time; who obeyed his mother; who refused to condemn the woman caught in adultery to death; who looked to women for financial and moral support, even after the male disciples abandoned him; who said of the woman who anointed his feet with perfume that «wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her»; who bantered with a Syrophoenician woman, talked theology with a Samaritan woman, and healed a bleeding woman; who appeared first before women after his resurrection, despite the fact that their culture deemed them unreliable witnesses; who charged Mary Magdalene with the great responsibility of announcing the start of a new creation, of becoming the Apostle to the Apostles.

30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 Peter

«I am not saying that I wish to be considered for the papacy, but the fact that the Gospel is to be preached to all peoples, languages, and races means that the highest leadership of the church should be open to anyone from any race, language and nation.

On the historicity of the resurrection, Paul had this to say: 1 Cornithians 15 — 1Now I would remind you, brothers, a of the gospel I preached to you, which you received, in which you stand, 2and by which you are being saved, if you hold fast to the word I preached to you — unless you believed in vain.

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.

The sayings in Mark 13:9 - 13 all reflect detailed knowledge of events that took place — or ideas that were current — after Jesus» death: trial and persecution of Jesus» followers, the call to preach the gospel to all nations, advice to offer spontaneous testimony, and the prediction that families would turn against one another are features of later Christian existence, not of events in Galilee or Jerusalem during Jesus» lifetime.

And as Paul said, we should preach the Gospel in words, deeds and in the power of signs and wonders (Rom 15:18 - 19).

Also, that's awesome, so now you're saying that GW couldn't have been a christian because of his actions, even though he stated he didn't believe atheists should be citizens, he attended church every sunday, preached the heck out of the gospel.

Saying that you feel one pastor's way of preaching the Gospel is bad is like being a Taylor Swift fan and saying that Pink is a horrible aSaying that you feel one pastor's way of preaching the Gospel is bad is like being a Taylor Swift fan and saying that Pink is a horrible asaying that Pink is a horrible artist.

Rather, let us say that if an earnest Christian can write what the one quoted above did, it is solely because he shares the common presupposition of our times: that poverty is the great calamity and therefore an obstacle to the spiritual life; that the real problem is how to induce the rich to aid the poor; and that otherwise preaching the gospel is hypocrisy.

Early Christian Writings, earlychristianwritings.com / — a list of early Christian doc - uments to include the year of publication — 30 - 60 CE Passion Narrative 40 - 80 Lost Sayings Gospel Q 50 - 60 1 Thessalonians 50 - 60 Philippians 50 - 60 Galatians 50 - 60 1 Corinthians 50 - 60 2 Corinthians 50 - 60 Romans 50 - 60 Philemon 50 - 80 Colossians 50 - 90 Signs Gospel 50 - 95 Book of Hebrews 50 - 120 Didache 50 - 140 Gospel of Thomas 50 - 140 Oxyrhynchus 1224 Gospel 50 - 200 Sophia of Jesus Christ 65 - 80 Gospel of Mark 70 - 100 Epistle of James 70 - 120 Egerton Gospel 70 - 160 Gospel of Peter 70 - 160 Secret Mark 70 - 200 Fayyum Fragment 70 - 200 Testaments of the Twelve Patriarchs 73 - 200 Mara Bar Serapion 80 - 100 2 Thessalonians 80 - 100 Ephesians 80 - 100 Gospel of Matthew 80 - 110 1 Peter 80 - 120 Epistle of Barnabas 80 - 130 Gospel of Luke 80 - 130 Acts of the Apostles 80 - 140 1 Clement 80 - 150 Gospel of the Egyptians 80 - 150 Gospel of the Hebrews 80 - 250 Christian Sibyllines 90 - 95 Apocalypse of John 90 - 120 Gospel of John 90 - 120 1 John 90 - 120 2 John 90 - 120 3 John 90 - 120 Epistle of Jude 93 Flavius Josephus 100 - 150 1 Timothy 100 - 150 2 Timothy 100 - 150 T - itus 100 - 150 Apocalypse of Peter 100 - 150 Secret Book of James 100 - 150 Preaching of Peter 100 - 160 Gospel of the Ebionites 100 - 160 Gospel of the Nazoreans 100 - 160 Shepherd of Hermas 100 - 160 2 Peter 3.

It seems that, in the midst of black Christian outcry in 2013, the majority of white Christians pressed the snooze button on racial justice, sleepwalking into their churches where an individualistic gospel that doesn't call them to say or do anything about racial injustice is preached, where white culture, rather than Christ, reigns supreme, and where the problems and perspectives of black people are ignored.

The promise of Jesus in the Fourth Gospel is eminently applicable to the preaching in which he is proclaimed: «Verily I say unto you, He that heareth my words and believeth on him that sent me, hath eternal life, and cometh not unto judgment, but hath passed out of death into life....

Paul even thanked God that he himself had baptized none of the Corinthians save two, together with the household of Stephanas, saying, «Christ sent me not to baptize, but to preach»; (I Corinthians 1:13 - 17) in the Fourth Gospel John's baptism in water is explicitly subordinated to Christ's baptism in the Holy Spirit; (John 1:33) and in the Epistle to the Hebrews «the teaching of baptisms» is put among the rudimentary principles, to be accepted, indeed, but beyond which those need to go who are pressing on «unto perfection.»

Go back and re-read Theo's post where he said, «Our ministry to our fellow man,... must never be divorced from the preaching of the gospel, or all we are doing is making this world a better place to go to hell from.»

The Holy Bible says that Jesus is the seal of revelation, and that all prophets that come after him must speak in his name or authority and preach the eternal Gospel of Christ:

Subtly but profoundly these modified the initial ways of stating and apprehending the gospel; indeed we may well say that they gave a new depth to the understanding of Christ and his significance, and even a new content to the original gospel itself, insofar as Christ came to be interpreted in the light of the needs of men and women to whom he was being preached.

If Jesus is what the gospel proclaims him to be — that One in whom the love and light and life of God possessed completely a genuine human life, possessed it so fully that we may say of him, as Mr. Basil Willey has well phrased it, that «the life of God is seen in him in human life» — then we can preach Jesus Christ as decisive, as definitive, as the norm for the God - man relationship and the clue to whatever else God may be purposing and accomplishing in this vast and mysterious creation.

I would say that most of my evangelism and preaching of the gospel has been done outside of four walls of recognised church and in this I have seen God work some awesome miracles.

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.

I believe Neil is right on target when he says that «one's personal right to compensation for preaching the gospel ends where the gospel of Christ begins.»

Rev 14:6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Rev 14:7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

Addai refuses to receive silver and gold from the king of Edessa, saying that he has forsaken the riches of this world «because without purses and without scrips, bearing the cross on our shoulders, we are commanded to preach the gospel in the whole creation.»

The job of a Christian preacher, he said, is to «proclaim the given gospel to the given world,» The given gospel — that is to say, the gospel which has come to him from the Christian tradition which he represents and for which in his preaching function he speaks; the given world — that is to say, men and women in their actual concrete situation, with their interests and worries, their concerns and their problems, And the two are to go together, so that the gospel will be heard and (one hopes) accepted by those who hear its proclamation as directly relevant to their own lives.

It is not quite accurate to say that he took the gospel of Jesus — that is, the message which Jesus himself had preached and taught — and made it over into the gospel about Jesus; for that is what the Christian message had been all along, from the very beginning of the Christian movement, ever since the assembling of the disciples after the Resurrection and their first proclamation of the good news about Jesus.

Addai refuses to receive silver and gold from the king of Edessa saying that he has forsaken the riches of the world «because without purses and without scrips, bearing the cross on our shoulders, we are commanded to preach the Gospel to the whole creation.»

I have said all this because I wish to emphasize in this chapter that the proper setting for preaching should be the Eucharist — although of course there will be other important occasions when the proclamation of the gospel will stand by itself or take place in other contexts.

Jesus himself says that veil of darkness can be removed when the gospel is preached (John 6:45).

Paul did not trouble himself about who were the elect — he preached the Gospel to all, but to those who responded he said that they were God's elect, chosen before the foundation of the world.

Bultmann goes on to say that this decision is made in Christ when it is made in response to preaching of the gospel.

«Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, «The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel»» (Mark 1:14).

This would offend those who would say I'm called to preach the Gospel to the ends of the earth, but unfortunately, these men have heard the Gospel.

The principal points Paul made in that address are (1) to recall to their minds the character and quality of his ministry to them; (2) to remind them of the trouble the Jews gave him and the anxiety and suffering he underwent in their behalf; (3) to state that he preached repentance and faith in Jesus Christ as the essence of the gospel; (4) to testify that he went now to Jerusalem not knowing what would happen to him there except that he knew by the Holy Spirit that afflictions awaited him; (5) to assure them that nothing concerned him, not even the loss of life itself, so long as he could testify to the grace of God in Jesus Christ; (6) to say that he had no regrets about his ministry to the people in Ephesus, for he was clean of the blood of all the people there, for he preached the full gospel to all of them; and (7) to admonish them to be diligent in their oversight of the Ephesian church and to feed the church of God there, which Christ purchased with his own blood.

It is very significant that it follows the lines of the summary of the preaching of Jesus as given in Mark i. 14 - 15: «Jesus came into Galilee preaching the Gospel of God, and saying, «The time is fulfilled, and the Kingdom of God has drawn near: repent and believe the Gospel.»»

He came, says Mark (1:14 - 15), «preaching the gospel of God»; and the proclamation ends; with an exhortation to «repent, and believe in the gospel,» that is, the good news (Anglo - Saxon godspel).

John Paul's style of preaching the gospel to contemporary society is indeed anything but defensive and is succinctly captured in his well - known saying, «Proclaim the truth and let error destroy itself.»

«We may not know precisely what many of Jesus» sayings mean,» he is reported to have said, «but the commandment to go into all the world and preach the gospel is very clear.»

«Most clergy who preach a prosperity gospel would interpret for their congregation any conflict, scrutiny, or questioning as an attack of the Devil and proof that they are following God,» he said.

The writer said that his spiritual journey made a huge turn when big questions about the NT (specifically Paul's theology) started emerging, especially in light of the fact that Paul started his series of letters (to the Galatians) with words very similar to what many ignorant Christians (Jeremy's term) use today: «I want you to know, brothers, that the gospel I preach is not something that man made up.

I noticed you said, «But after this initial preaching of the Gospel and water baptism followed by Spirit baptism, the baptism of the Spirit comes immediately upon a person believing in Jesus for eternal life, whether or not they get water baptized» I must loving tell you this isn't what the bible teaches about baptism.

When all is said and done the increase of this love of God and neighbor remains the purpose and the hope of our preaching of the gospel, of all our church organization and activity, of all our ministry, of all our efforts to train men for the ministry, of Christianity itself.

I appreciate that it may be hard for some to come to terms with this, but in the light of the most basic and central Christian gospel, the message and achievement of Jesus and the preaching of Paul and the others, there is no reason whatever to say, for instance, that Peter or Paul, James or John, or even, dare I say, the mother of Jesus herself, is more advanced, closer to God, or has achieved more spiritual «growth», than the Christians who were killed for their faith last week or last year.

«Despite diminished energy and strength, at 91 years of age, Billy Graham continues to have the heart of an evangelist and has expressed a desire to preach a Gospel message one more time,» Ross said.

I understand what you're saying, but I have also found that the beginning of «preaching» the Gospel is first living the Gospel before others.