Sentences with phrase «sake of christ»

They highlight how our apportionments and special offerings make a positive difference in the lives of people for the sake of Christ.

For the sake of Christ we must repent of the way Christ, and faithfulness to Christ, have been understood in the past.

All Christian theologians teach that we are declared righteous for the sake of Christ.

The notion that Christians are declared righteous for the sake of Christ has been a central part of Lutheran theology and most Protestant theology.

We are fools for the sake of Christ, but you are wise in Christ.

As the Christian comes to abandon his belief in the empty tomb and «bodily resurrection», even though he once regarded it as a sure and certain proof of the truth of Christianity, he may experience an exhilarating sense of freedom not unlike that felt by Paul when for the sake of Christ he abandoned the former things in which he trusted.

God has met our wilfullness with a will of His own, His determination to have mercy on us, declaring us righteous before Him as gift, for the sake of Christ.

«But whatever was to my profit I now consider loss for the sake of Christ.

It is not money paid for ministering, but money paid for giving up your lively hood for the sake of Christ.

But whatever gain I had, I counted as loss for the sake of Christ.

Whatever gain I had, I counted as loss for the sake of Christ... that I may know him and the power of his resurrection and may share his suffering....

From that day he wrote off all his religious assets for the sake of Christ.

And yet, ironically, if ever we've suffered in this way for the sake of Christ, then we know the power of weakness, that spiritual force and joy of obedience that energizes us to endure the suffering with grace.

You are blessed if you are persecuted for the sake of Christ.

Not exact matches

And for the sake of Jesus Christ, stop making a mockery of your own religion by posting comments like Islam is a mutilater of Christ!!!

Thus, faith is significant for salvation not only inasmuch as it implies trusting that God will forgive us for Christ's sake, as the Lutheran doctrine of justification has it.

If we are to speak of being chosen, of being among God's elect, it is to say that, like Abraham, we are chosen for the sake of God's plan that the nations of the world come to enjoy the blessing of Abraham (which is exactly how Paul describes the effect of God's redemption of Israel through Christ in Galatians 3:14).

And the «reward» of this chosenness is often that of being the clown, the scapegoat, the butt of the joke, the «fool for Christ's sake.»

He then contrasts Fulk III with the Burgundian Stephen I of Neublans, who justified his decision to travel thus: «Considering how many are my sins and the love, clemency and mercy of Our Lord Jesus Christ, because when he was rich he became poor for our sake, I have determined to repay him in some measure for everything he has given me freely, although I am unworthy.

The Catechism of the Catholic Church says that «Christians of the first centuries said God created the world for the sake of communion with his divine life, a communion brought about by the «convocation» [gathering together] of men in Christ, and this «convocation» is the Church».

In Christ alone does the feminine structure of holiness become real: he literally pours his blood out for the sake of another, he literally lays his life down to bring forth the life of another, he literally opens up the table of his own body to feed and calm another.

The universe is for the sake of Jesus Christ: God creates precisely so that He can step into what is His own in the Incarnation.

In bypassing questions as to the practice of the early Church in this matter it insists that the motive for celibate priesthood is found in the words and the mystery of Christ: «Perfect and perpetual continence for the sake of the

Because of this, Zac's life was transformed, and he realized Lent wasn't about fasting for the sake of fasting — it was fasting to get more of Christ.

Both attitudes are, however, for the sake of transforming the culture so that in Christ it finds its true centre and fulfilment.

It means to see the suffering we go through (whether we want it or not) from the perspective of Christ, Paul, Peter, and countless people who suffered for the sake of their faith and offered their suffering to God as a sacrifice on behalf of others.

In contrast, Christ came down from heaven, crossed the boundary between heaven and earth for the sake of fallen and alienated humanity.

By this revelation then, the deepest truth about God and thesalvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation.

«Thus Saith I, the Lionly Lamb of all the Gods and Goddesses of GOD and in the Aboveness of My Word are spoken the reverences of my Faith in the Lord and King of all the Gods and Goddesses, Christ Jesus, the redeemer of all the lost souls of lusts» concerns and even those of who did find in their smallness portions of eyeing benevolencies of varied understandings in the Gospels of the New Testaments being righteously divided for Fruitions» sakes.

Indeed the catechism says: «The world was made for the sake of the Church... [which] is the convocation of men in Christ», (n. 760).

How little they are confined to the events of the first Good Friday is amply illustrated by the words which a disciple of St. Paul puts into his master's mouth: «Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the Church» (Col. 1:24).

There seems to be precious few who willingly sacrifice the appeal of marriage and family for the sake of serving Christ.

Jesus made clear to her that he knew she had had five husbands, and that the one with whom she was living now was not her husband.20 Christ did not compromise the truth for the sake of being «pastoral», nor did the woman try to deny the truth of her situation.

This is why St. Paul can say in a remarkable statement that we «fill up in turn what is outstanding in the afflictions of Christ for the sake of his Body which is the Church» (Col 1:24).

Is involuntary suffering for Christ's sake susceptible of the title «martyrdom»?

While, from a pagan perspective, the crucifixion itself could be viewed as a sacrifice in the most proper sense — destruction of the agent of social instability for the sake of peace, which is always a profitable exchange — Christ's life of charity, service, forgiveness, and righteous judgment could not; indeed, it would have to seem the very opposite of sacrifice, an economic and indiscriminate inversion of rank and order.

As an example, Paul points to Jesus Christ who gave up the riches of heaven to become poor for the sake of the earth, so that through His poverty, we might become rich (2 Cor 8:9).

When a man gives his life freely for the sake of other people, we see Christ in him.

Unlike the propagators of the Maria Goretti model, who enjoined girls to embrace virginity for its own sake out of deference to ecclesiastical authority, Dohen affirmed that the consecrated virgin freely chooses to sacrifice marriage, which she called «the greatest natural means to holiness and the source of the greatest human love» for the sake of «something else» (Vocation to Love [Sheed & Ward, 1950], p. 56) In her writings, that «something else» appears to include the spiritual status of a «bride of Christ,» lonely confrontations with God and, above all, the freedom and detachment necessary to serve God in the world.

This verse is comparable to Paul's cry in Philippians 3:8: «I count all things to be a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have suffered the loss of all things, and count them but rubbish in order that I may gain Christ.»

What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things.

How can a book, even the Book, substitute for the clear and concrete symbolism of sacrifice on the part of our Lord Jesus Christ, Son of God, who became flesh and suffered on the cross for our sake?

Why would Christ encourage others to suffer as he did for the sake of reaching out and helping the poor, the needy, and the sick of society and then «rescue» us when the world needs that witness the most?

John Paul opens Salvifici Doloris with St. Paul's mysterious statement to the Colossians: «In my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the Church.»

Since the time of Christ, His followers have gladly suffered pain, persecution and death from government after government — from Rome on — for the sake of the Gospel.)

Have mercy upon us, have mercy upon us, most merciful Father; for thy Son our Lord Jesus Christ's sake, forgive us all that is past; and grant that we may ever hereafter serve and please thee in newness of life, to the honor and glory of thy Name; through Jesus Christ our Lord.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

The only thing Rick Perry believes in is Rick Perry and if Dan is so fond of him, for Christ's sake, move to Texas and cast your «entire» lot with us here and see how much Jesus means to this, this, well, him.

We ask them for guidance in beginning and starting over again, not against or as an alternative to our inherited tradition, but in confidence that the Church, our mother, lives for the sake of ever more fully serving the truth of Christ.

The Catechism does at several points touch on a more synthetic integration of all God's works, commenting that «creation is revealed as the first step towards» the final Covenant of Love (CCC 288) and that» God created the world the sake of communion with his divine life, a communion brought about by the convocation of men in Christ, and this convocation is the Church» (CCC 760).