Sentences with phrase «rather than the salvation»

Here, the salvation is of the spiritual kind, rather than the salvation from physical enemies, because of the mention of sins in Luke 1:77.

Perhaps liberal churches have made too much of the Calvinist work ethic, of salvation through works rather than salvation by grace alone.

Second, his emphasis on faith as a gift of God, rather than salvation being a gift of God (Eph.

I believe these verses speak of the faithfulness of God to the saints rather than the salvation of every one, although I understand that some could argue that they only refer to those unbelievers who are predestined to be found.

They saw the mission of God as a justice issue rather than a salvation issue, although of course it is really both.

As power - hungry orc warlock Gul» dan (Daniel Wu) leads an advance party through a Dark Portal from the depleted lands of Draenor to fertile Azeroth, clan chieftain and new father Durotan (Toby Kebbell) begins to wonder whether Gul» dan and his destructive «Fel» magic might in fact be the cause of all the Orcs» woes, rather than their salvation.

Not exact matches

Pelagianism Augustine accused Pelagius of teaching salvation by works Western Christians are obsessed with not being saved by works Western Christians deemphasize ascetic disciplines and exercises Spirituality becomes a set of mental acts Salvation is rescue from hell, rather than transformation into glory Determinism enters some parts of western theology from Manichaeism through Augustine

May I forvever live in ignorance rather than live by your rues of salvation.

Isn't the point not only to forgive but to have loved him enough to have sought the salvation of his soul rather than vengeance?

Jeremy it just hit me like a bolt of lightning i am so excited about this thought that salvation has nothing to do with eternal life but is speaking of losing the ability to be an overcomer in Christ.Having been there as a carnal christian i always believed in Jesus but i felt i did nt have the power to live a christian life so i felt like a hippocrite i was still subject to sin and sinful desires.So in that sense i had never received salvation because i had never been an overcomer in the first place.So i can see how a christian could lose there salvation having once walked by faith but that does nt effect there eternal life in Christ.Just so others know i am now walking by faith and am an overcomer i know what it is like to experience the power of the holy spirit and to not be overcome by my old nature that is what Jesus wants us all to experience rather than being a victim of the enemy.Whether we are an overcomer or not does nt effect our eternal life.brentnz

It sounds interesting and I would be curious to see what prompted your change and how you now view some of the passages in Scripture dealing with election with a more of «missional» focus rather than one of individualized salvation.

For the people to ignore justice and oppress the alien, and then to turn to the temple of Yahweh for salvation is to trust in a lie rather than in the true God of Israel (Jer.

Downplaying water baptism as something that is optional (read: merely a personal decision rather than a command but not a requirement of salvation) is to make our persecuted siblings seem foolish for making such a decision unnecessarily.

Do you think that modern evangelicals are salvation - focused rather than gospel - focused?

And at the end of the day, the vast majority of them would attribute their salvation to God's grace rather than anything they had done to earn salvation.

Once we establish the idea that Eden was perfect, rather than it being Good and at best, Very Good, we begin a frantic journey of a restoration of perfection and salvation is finding a way to forgive fallen broken creation for its lapse from perfection so we can be loved by «God» again.

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.

The translation «deliverance» has usually been chosen rather than «salvation,» in accordance with the emphasis of the crisis theologians that Christian salvation is not a possession.)

When they stem from Christian teaching, as many do, it is from later teachings about Jesus and the salvation of the individual soul rather than from Jesus» call to follow him and seek first the basileia theou.

Offering itself as the ultimate basis of reality and salvation, the sacred may either arouse a defiant emptying of the heavens and a repudiation of all sacrality in favor of secularity in a death of the gods, or become the place of evasion and retreat, a refuge from life rather than a response to it.

The Jewish writers of the New Testament introduced the «ecclesiastical attitude» and other distortions that led to what Rauschenbusch calls «ascetic Christianity,» a religious attitude that thinks in terms of heaven, divine intervention, and personal salvation rather than social justice.

Here we come to understand salvation to be the making whole or uniting with what is attractive and valuable, rather than the rescuing of what is sinful and worthless.

It was round about then that most of us probably accepted in our hearts that we would rather sink, giggling, into the sea than take part in any scheme aimed at national salvation.

Rather than sift the Scripture according to the general principle of its applicability to salvation, wouldn't it be better to inquire of each text what was its intended message?

And I suspect it exists because we have created a culture in which Christians tend to see Jesus as a sort of static mechanism by which salvation is secured rather than the full embodiment of God's will for the world whose life and teachings we are called to emulate and follow.

A doctrine of Purgatory as punishment is certainly vulnerable to the charge of creating salvation by works rather than grace, and in my view the reformers were correct to reject it.

Also thank you for the revelation about Romans 10:9 which talks about the salvation over the power of sin rather than eternal life.

Rather than put our faith in a book (or collection of books) for our salvation, we must put our faith in Jesus.

Crowder is probably the most controversial and has many critics but if people take time to read his book rather than slurring his character, they will then see the meaning of salvation.

According to McKnight, contemporary evangelicals have built a «salvation culture,» rather than a «gospel culture» in which the good news is reduced to a message of personal salvation.

The avowed altruists were not less selfish than seekers after salvation just because they wished to be saviors rather than saved.

These people, knowing it necessary that people that we have been given an undeserved gift of Grace didn't choose to «keep it simple» but felt compelled to also make sure we were aware: Christianity is shocking in that God loves us so much he was willing to die for us rather than leave us trying (and failing) to impress him on our own; but frankly, people had conceived of such an notion before, the twist is that a God fully capable of saving us has already accomplished all the necessary work to save us but without needing us to do so nonetheless invites us to participate in our own salvation.

While emphasizing that salvation takes place by grace, on the basis of the work of Christ rather than human effort or achievement, the Catechism seems reluctant to engage with the questions raised above and does little to reassure the anxieties of any readers familiar with the sixteenth - century debates.»

The Holy Synod of the Russian Orthodox Church has felt sometimes the WCC has not placed its thinking on the social content of salvation solidly within the perspective of the ultimate goal of salvation... the eternal life in God, «with the result that appropriation of eternal life is made to depend on social conditions rather than social conditions on the appropriation of eternal life»; and the Ecumenical Patriarchate has warned us that in «turning towards the anguish of the man today», the WCC must not forget the basic truth that man sees himself as hungering for an answer to a basic question over and beyond his acute interest in the most vital socio - political problems of the day.»

Bultmann has asked the question whether salvation history, in its formal aspect at any rate, is to be regarded as myth rather than history, and as myth not only in its outer framework but in its essential core, in the event of Jesus Christ.

These «Fathers» spoke of the specific activity of God in Jesus Christ as being indeed the fulfillment, completion, and adequate expression, vis - à - vis men, of the Eternal Word of God, but they did not regard salvation as available only through Jesus; even in the Fourth Gospel, it would seem to be the writer's intention to have the Word speak, rather than the historical Jesus in isolation from that Word «who was in the beginning with God», «by whom all things were made», «who was the light of every man», and who in Jesus Christ was decisively «made flesh and dwelt among us».

It is moralistic in that it encourages the psychological equivalent of works - righteousness approaches to salvation — that is, it encourages the attempt to pull oneself up by one's own rational bootstraps rather than opening oneself to the healing - growth resources in good relationships.

Indeed, today much missionary work carried on by Americans or Western Europeans in the non-Western world, emphasizing individual salvation rather than a transformed way of life, may be only the proclamation of a foreign divinity.

We are simply Christ like people led by the Holy Spirit to speak words of life so that others can choose to open there hearts to salvation rather than reject it and stay on a path of destruction.

Actions to bring about justice and reverse structural sin, rather than the messiah's crucifixion and resurrection, enact the salvation Jesus came to give.

But religion would be less open to the charge that it is an opiate if children were taught that salvation and happiness are the rewards for doing good rather than for not doing bad — for obeying the «thou - shalts» of the Sermon on the Mount rather than the «thou - shalt - nots» of the 10 Commandments.

When we back off from the data far enough to look at the forest rather than the trees, two values — salvation and forgiving — stand out above all others as most distinctively Christian.

But the history of our time is no less the stage upon which the drama of salvation is played out than was the history of the fifth century B.C. or the first century A.D. Accordingly, the Christian does not doubt that God is moving with power in the world today — the world of African nationalism, thermonuclear politics, metropolitan planning, and space exploration, The Christian's problem is rather to discover when, where, and how God is moving with such decisiveness as to create a crisis of decision for the church and to summon it and its resources into the struggle.

Using the same tools as van Buren, he has declared for overt atheism rather than the death of God, and also, with Feuerbach, has chosen the historical fate of man and his freedom in this world, to salvation and the next.

One should also appreciate the fact that though an institution founded by Christian Missions, considering the inter-religious character of the academic community of the college, the founders emphasized the Christian «values» of self - giving service to the poor and concern for the whole person rather than Christian salvation, thereby somewhat separating the common «culture» and values of humanism of academic community of the college, from the Christian «religion» and thus relatively secularizing it to keep the academic community free from discrimination on the basis of religion.

A brilliant writer and orator, Jabotinsky argued impressively that Palestine on both sides of the Jordan should be made the place of salvation for the wretched Jews of eastern Europe rather than the Jewish «spiritual center» or «model community»» proclaimed by Ha - Am and Buber.

Griffin lists the similarities between Open free will theists and process free will theists as agreements that (a) the criteria for judging theological positions are broadly biblically based, rationally consistent, and consistent with the best knowledge of the contemporary world, (b) God is the supreme power and is perfect in power, (c) God created our universe, (d) God is active in nature and human history, (e) God is a personal, purposive being involving temporality and response to the world, (f) God is essentially love rather than power, and (g) there is salvation after death (10 - 14).

He attacked them for their presumption that being chosen by God from among the nations is a guarantee of salvation rather than a call to responsibility.

It's marvelous because we believe that all human beings are spiritual daughters of God and share in God's divine nature; that Eve was a heroine who contributed to the plan of salvation rather than a temptress who was responsible for the fall of man (and I use «man» quite literally here); and that we have a Mother in Heaven as well as a Father.

They look at the continual preoccupation of the old - fashioned Christian with the salvation of his soul as something sickly and reprehensible rather than admirable; and a sanguine and «muscular» attitude, which to our forefathers would have seemed purely heathen, has become in their eyes an ideal element of Christian character.