Word Finder - gospel

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The first section of the Christian New Testament scripture, comprising the books of Matthew, Mark, Luke and John, concerned with the life, crucifixion, death, resurrection, and teachings of Jesus.

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An account of the life, crucifixion, death, resurrection, and teachings of Jesus, generally written during the first several centuries of the Common Era.

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The teaching of Divine grace as distinguished from the Law or Divine commandments.

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A message expected to have positive reception or effect, one promoted as offering important (or even infalliable) guiding principles.

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That which is absolutely authoritative (definitive).

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Gospel music.

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To instruct in the gospel.

His " gospel of understanding " had proved effective both in domestic and foreign politics.

Others find in the gospel of redemption the true theodicy.

Some of his addresses on social matters have been published under the heading "Essays on the Social Gospel" (1907).

He will eliminate foreign accretions, that the gospel of Christ may stand forth in its native purity, and that Christ Himself may in all things have the pre-eminence.

Picturesque teaching of this kind was always popular, and specimens of it are familiar in the Gospel discourses.

The place-name "Gospel Oak," which occurs in London and elsewhere, is a relic of these rogation processions, the gospel of the day being read at the foot of the finest oak the parish boasted.

The genealogy of Jesus here given is peculiar to this Gospel.

He was required to maintain the Protestant reformed religion and to suppress " all religion at variance with the gospel."

His greatest success was on the Rhine, where in the summers of 1863 and 1864 his travels as missionary of the new gospel resembled a triumphal procession.

The little book promptly aroused widespread interest, some cordial sympathy and much vehement opposition; whilst its large companion the Etudes evangeliques, containing the course on the parables and four sections of his coming commentary on the Fourth Gospel, passed almost unnoticed.

According to Harnack, it is an extract from the Gospel of the Egyptians.

This gospel is first mentioned by Clem.

Recently Schubert has sought to derive the elements which are found in the Petrine Gospel, but not in the canonical gospels, from the original Ada Pilati, while Zahn exactly reverses the relation of these two works.

Rendel Harris (1899) advocated the view that the Gospel of Nicodemus, as we possess it, is merely a prose version of the Gospel of Nicodemus written originally in Homeric centones as early as the 2nd century.

A collection of the Greek and Latin fragments that have survived, mainly in Origen and Jerome, will be found in Hilgenfeld's NT extra Canonem receptum, Nicholson's Gospel according to the Hebrews (1879), Westcott's lntrod.

The name " Gospel according to the Hebrews " cannot have been original; for if it had been so named because of its general use among the Hebrews, yet the Hebrews themselves would not have used this designation.

It may have been known simply as " the Gospel."

This gospel must have been translated at an early date into Greek, as Clement and Origen cite it as generally accessible, and Eusebius recounts that many reckoned it among the received books.

The gospel is synoptic in character and is closely related to Matthew, though in the Resurrection accounts it has affinities with Luke.

This gospel professes to give an account of our Lord's boyhood.

This gospel was originally still more Docetic than it now is, according to Lipsius.

A quotation from this gospel is given by Epiphanius.

It is possible that this is the Gospel of Perfection (Eimy-yatov TEXEL60-Ews) which he touches upon in xxvi.

The quotation shows that this gospel was the expression of complete pantheism.

This third work contained in the Coptic MS. referred to under Gospel of Mary gives cosmological disclosures and is presumably of Valentinian origin.

This gospel is found in a Coptic MS. of the 5th century.

Berlin (1896), pp. 839 sqq., this gospel gives disclosures on the nature of matter (An) and the progress of the Gnostic soul through the seven planets.

This gospel described the progress of a soul through the next world.

Of this gospel only one fragment has been preserved in Hippolytus, Philos.

This gospel is mentioned by Irenaeus i.

Some of his citations are derived from the Gospel to the Egyptians.

Provided that the preaching of the gospel was free and full, Luther was willing to tolerate episcopacy and even papacy.

The chief of them, written against Calvinism, are Five Checks to Antinomianism, Scripture Scales to weigh the Gold of Gospel Truth, and the Portrait of St Paul.

It is surely as difficult to suppose that the Davidic psalms of the first book are a selection made from a greater collection of such psalms contained in the " Director's Psalter " as it is to imagine that St Mark's Gospel is an abridgment of St, Matthew's.

From the beginning of the 3rd to the beginning of the 5th century Tatian's Harmony or Diatessaron - whether originally compiled in Syriac, or compiled in Greek and translated into Syriac - was the current form of gospel in the Syriac Church.

Ephraim's Quotations from the Gospel (Cambridge, 1901); Evangelion da-mepharreshe (Cambridge, 1904), and the above cited Lecture.

They explained away baptisms as "words of the Holy Gospel," citing the text "I am the living water."

Their canon included only the "Gospel and Apostle," of which they respected the text, but distorted the meaning.

Gregory Magistros, as we have seen, attests their predilection for the apostle Paul, and speaks of their perpetually "quoting the Gospel and the Apostolon."

The "Gospel and Apostle" was a comprehensive term for the whole of the New Testament (except perhaps Revelation), as read in church.

The oldest Ordo Romanus, which perhaps takes us back to within a century of Gregory the Great, enjoins that in pontifical masses a subdeacon, with a golden censer, shall go before the bishop as he leaves the secretarium for the choir, and two, with censers, before the deacon gospeller as he proceeds with the gospel to the ambo.

The Missal of the Roman Church now enjoins incensation before the introit, at the gospel and again at the offertory, and at the elevation, in every high mass; the use of incense also occurs at the exposition of the sacrament, at consecrations of churches and the like, in processions, in the office for the burial of the dead and at the exhibition of relics.

The middle of the altar was censed, according to Sarum, Bangor and Hereford, before the reading of the Gospel.

According to Sarum and Bangor, the thurible, as well as the lights, attended the Gospel to the lectern.

Perhaps the York rubric implies that this was done when it orders (which the others do not) the thurible to be carried round the choir with the Gospel while the Creed was being sung.

Catholic writers generally treat it as typifying contrition, the preaching of the Gospel, the prayers of the faithful and the virtues of the saints.

This tradition is important in spite of the fact that it first comes clearly before us in a writer belonging to the latter part of the 2nd century, because the prominence and fame of Luke were not such as would of themselves have led to his being singled out to have a Gospel attributed to him.

The question of the authorship cannot, however, be decided without considering the internal evidence, the interpretation of which in the case of the Third Gospel and the Acts (the other writing attributed to Luke) is a matter of peculiar interest.

But it has been and is still held by many critics that the author of Acts is a different person, and that as in the Third Gospel he has used documents for the Life of Christ, and perhaps also in the earlier half of the Acts for the history of the beginnings of the Christian Church, so in the "we" sections, and possibly in some other portions of this narrative of Paul's missionary life, he has used a kind of travel-diary by one who accompanied the Apostle on some of his journeys.

A careful examination, however, of the "we" sections shows that words and expressions characteristic of the author of the third Gospel and the Acts are found in them to an extent which is very remarkable, and that in many instances they belong to the very texture of the passages.