Quotes About Gospel

Ironically, while modern-day Islam rejects the Gospel accounts as corrupt, the Koran itself commands Muslims to read the Injeel—that is, the Gospel accounts of the life of Jesus.

Any reasoning that leaves somebody alone to wallow in their own guilt went against the gospel of reconciliation.

Consequently, faith comes from hearing the message, and the message is heard through the word of Christ.

Parece difícil probar con la mera luz de la razón la inmortalidad del alma. Los argumentos en favor de ella se derivan comúnmente de tópicos metafísicos, morales o físicos. Pero es en realidad el Evangelio, y sólo el Evangelio, el que ha traído a luz la vida y la inmortalidad».

Our commission is to compassionately reach out to those around us, invite them to join us in community, share the story of the gospel, make disciples, and gather them into families to follow Jesus together.

The gospel of Christ wasn't just revolution "back then" (two thousand years ago) or isn't just revolution "someday" (in heaven). It is also right now, right where you are, with the people who surround you in your job, your life, your hobby, your home. Jesus is a threat to everything, for he turns all things upside down. Our job as the community of his followers is neither to add to nor to take away from the offense of Jesus and his message.

At this point, we can see that Jesus has been raised by Luke from zero to a hero.

The only reason the death of Jesus was ever thought of as good news was because of what happened next.

The gospel by which individuals come to personal faith, and so to that radical transformation of life spoken of so often in the new Testament, is the personalizing of the larger challenge just mentioned: the call to every child, woman, and man to submit in faith to the lordship of the crucified and risen Jesus and so to become, through baptism and membership in the body of Christ, a living, breathing anticipation of the final new creation itself

The call of the gospel is for the church to implement the victory of God in the world through suffering love.

Many in the church have turned their back on serious study, and have embraced an anti-intellectualism which refuses to learn anything from scholarship at all lest it corrupt their pure faith. It is time to end this standoff, and to reestablish a hermeneutic of trust (itself a sign of the gospel!) in place of the hermeneutic of suspicion which the church has so disastrously borrowed from the postmodern world.

It is possible, it seems, to affirm everything the creed says—especially Jesus's "divine" status and his bodily resurrection—but to know nothing of what the gospel writers were trying to say. Something is seriously wrong here.

First, Paul is anxious that everyone who professes Christian faith should allow the gospel to transform the whole of their lives, so that the outward signs of the faith express a living reality that comes from the deepest parts of the personality. Second, he is also anxious that each Christian, and especially every teacher of the faith, should know how to build up the community in mutual love and support, rather than, by the wrong sort of teaching or behaviour, tearing it apart.

The Gospel is not meant to make people odd or less than fully human; it is mean to renew them in their genuine, image-bearing humanness.

Following Christ in the power of the Spirit means bringing to our world the shape of the gospel: forgiveness, the best news that anyone can ever hear, for all who yearn for it, and judgment for all who insist on dehumanizing themselves and others by their continuing pride, injustice, and greed.

Part of the hope the Christian faith offers is the knowledge that God will not allow injustice to be the last word. That is a central element in the good news of the gospel.

Trying to jump from an earthquake, a tsunami, a pandemic or anything else to a conclusion about 'what God is saying here' without going through the Gospel story is to make the basic theological mistake of trying to deduce something about God while going behind Jesus' back.

the gospel, in the New Testament, is the good news that God (the world's creator) is at last becoming king and that Jesus, whom this God raised from the dead, is the world's true lord.

Once you understand how first-century Jewish covenant theology actually works, you will see that law-court language, `participation' language, and a great deal else besides, settle down and make their home with each other, dovetailed without confusion and distinguished without dislocation. But to take this further we must turn, at last, to Paul. What, precisely, does Paul mean by `justification', and how does it relate to what he meant by `the gospel'?

Once you lose the kingdom theme, which is central to the gospels, everything else becomes reinterpreted in ways that radically distort, that substitute a subtly different "gospel" message for the one Matthew, Mark, Luke, and John are eager to convey.

Any gospel which does not embrace both 'evangelism' and 'social action' is a counterfeit, offering either an escapist's dream, which leaves power structures of the world untouched, or a mere social reform which leaves the soaring spiritual dimension of reality out of consideration, and thereby dooms itself to compromise and failure.

we should be in no doubt that, for the gospel writers themselves, there was never a kingdom message without a cross

gospel-driven holiness is mandatory for the crucified and risen people of the Messiah. The world has been crucified to them, and they to the world. Because of the cross, they are part of the new creation. This is what happens once we leave behind the old "works contract" and, as new-Passover people, embrace the biblical "covenant of vocation.

Paul's explanation for why the gospel, the unveiling of God's justice and salvation, is urgently required is that the tree is rotten to the core, and might come crashing down at any minute.