Sentences with phrase «social meaning of that gospel»

My own denomination, the United Methodist, came into existence in the eighteenth century, helped to bring the gospel to the frontier in this country, took the gospel around the world, and devoted itself at home and abroad to realizing the social meaning of that gospel.

Not exact matches

In fact, we may rightly claim that the preaching of the gospel and the administration of the sacraments must necessarily go together; to put it in language used by Professor Whitehead in Religion in the Making, the «cult» (by which Whitehead meant the social action of worship) and the «myth» (by which he meant the story which explains a society's worship) can never be separated.

Preparation for preaching, therefore, should include time spent studying the human and social implications of their pastoral and community relationships; reading papers and magazines; listening to radio; watching television; attending the theater and movies in order that the church's preaching may engage the meanings that influence people with the meanings of the gospel.

Worse still — and more to the point of my concern — the translation of the one Word of God into direct social and political terms has meant that the churches neglect the message for which they do have sole responsibility, that which constitutes their specific raison d'etre, and which no other agency in the world is called on or is competent to proclaim: the gospel of Holy Scripture which has the power to make people wise unto salvation through faith in Christ Jesus (2 Timothy 3:15).

If one means, for instance, an epistemological privilege of the oppressed, in the sense that the poor, the suffering and the dispossessed have some intuitive knowledge of God, righteousness and social reality not available to others; if one means that victims know best how to overcome their condition and build new institutions; and if one means that knowledge based on «experience» makes academic excellence unnecessary, then liberation thought and the Social Gospel disocial reality not available to others; if one means that victims know best how to overcome their condition and build new institutions; and if one means that knowledge based on «experience» makes academic excellence unnecessary, then liberation thought and the Social Gospel diSocial Gospel diverge.

If by «liberation» people mean that Christian thought and life are to be socially engaged, committed to those forms of systemic change necessary for the greater actualization of social justice, and open to the dynamic movements of the Spirit among the people, then there is little doubt: the Social Gospel is America's indigenous form of liberation thesocial justice, and open to the dynamic movements of the Spirit among the people, then there is little doubt: the Social Gospel is America's indigenous form of liberation theSocial Gospel is America's indigenous form of liberation theology.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

By the end of the Assembly, as Kenneth Slack pointed out, «most of the members felt that there was more danger from undue stress on the evangelism of individuals than the other way round, despite widely expressed anxiety, given expression by Stott, that liberation in political, social and economic sense was in danger of replacing salvation from sin at the heart of the redeeming gospel».73 There was no doubt that, despite the narrowing of the range of disagreements, important differences continued, especially with regard to the meaning of salvation and the program of dialogue with people of other faiths.

In 1975 there appeared in Germany a book entitled: The Berlin Ecumenical Manifesto, on the Utopian Vision of the World Council of Churches, edited by Walter Kunneth and Peter Beyerhaus.34 The book attacked not only the World Council of Churches but also the Lutheran World Federation, World Student Christian Federation, certain Roman Catholic groups, the German Evangelical Kirchentag, Taize, and to some extent even Lausanne.35 According to H. Berkof, the common thread through all the articles in the book was the desire to demonstrate that the World Council of Churches no longer sought to proclaim the Gospel throughout the world, but strove rather for a purely horizontal, social and political, humanization and unification of mankind by means of religious pluralism and syncretism.

Good works / Social Justice mean nothing without the boldness of spreading the gospel.

It means that persons must witness to the gospel in a way that will make it relevant to the business, family, and social life of our day.

On the one hand, the social groups appear to be idolatrous in a sense that few of the individuals in them are; on the other hand, the idolatry of the great groups seems to arise out of that despair of God and the meaning of life for which the Gospel supplies the cure.

If by social gospel they mean the notion that mankind will eventually evolve out of evil and create a utopian society all on its own — then certainly not!

If by social gospel they mean the good news that God loves the world and intends to redeem it, that God is building a new kingdom in our midst under the authority of Jesus Christ, and that we show our allegiance to this kingdom whenever we love our enemies, serve the poor, turn the other cheek, pursue holiness, preach the gospel, and care for the least of these — then yes, I suppose I have.