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In 2 Thessalonians 2:3–10, the "man of sin" is described as one who will be revealed before the Day of the Lord comes. The Codex Sinaiticus and Codex Vaticanus have the reading "man of lawlessness" and Bruce M. Metzger argues that this is the original reading even though 94% of manuscripts have "man of sin".
Noted in the Pulpit Commentary that the preposition "with" (παρά, para) is used similarly in Romans 2:13 ("For not the hearers of the Law are righteous with God"); 1 Corinthians 3:19 ("The wisdom of this world is foolishness with God"), so it is God himself that justifies the sinner (Romans 3:30; Romans 4:5). [6]
Paul's statement in Romans 4:6, that God "imputes righteousness apart from works," is the basis for the fourth step in the argument that this righteousness of Christ is imputed to the believer's account. By this terminology, they mean that God legally credits the believer with the righteous acts that Christ performed while on this earth.
Paul's influence on Christian thinking is considered to be more significant than that of any other New Testament author. [3] According to Krister Stendahl, the main concern of Paul's writings on Jesus' role, and salvation by faith, is not the individual conscience of human sinners, and their doubts about being chosen by God or not, but the problem of the inclusion of Gentile (Greek) Torah ...
The dispensation or doctrine of God, or Christ Himself who is the power and wisdom of God, is proved by the Apostles, who are His children, to have done righteously." [3] Hilary of Poitiers: " He is wisdom itself not by His acts, but by His nature. Many indeed evade that saying of the Apostle’s, Christ is the wisdom and power of God, (1 Cor ...
Sometimes, however, the sinner's will is directed to a thing containing a certain inordinateness, but which is not contrary to the love of God and one's neighbour, e.g. an idle word, excessive laughter, and so forth: and such sins are venial by reason of their genus. (STh I–II q.72 a.5)
Paul described himself as set apart for the gospel of God and called to be an apostle and a servant of Jesus Christ. Jesus had revealed himself to Paul, just as he had appeared to Peter, to James, and to the twelve disciples after his resurrection. [ 270 ]
The account starts with a question to Jesus about eternal life, and Jesus then refers to entry into the Kingdom of God in the same context. [7] [8] The rich young man was the context in which Pope John Paul II brought out the Christian moral law in chapter 1 of his 1993 encyclical letter Veritatis splendor. [9]