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already come to the speaker. She who addresses God does so as the result of a prior proclamation that has come to her, such that all of her prayers, worship, and confessions are the result of God’s gracious initiative in her life. Address to God functions as “confirmation,” Barth claims, that God has

In: The LORD Who Listens

characterized as a promise promise . Abraham responds to the promise with a question that is an implicit request for some evidence (vv. 15.2–3). His question need not be understood as motivated by doubt or faithlessness, for Abraham’s faith is praised in v. 15.6 and functions as a salutary model subsequently in

In: The LORD Who Listens

living 'in Christ' leads to an unprecedented freedom (Romans 6: 1-23) and (Romans 8: 1-39). True to Pauline thought, Luther's famous words "in the midst of life we are sur- rounded by death" may therefore be turned around so that they read: "in the midst of death we are alive" as a symbol of the new

In: The Tragedy of Human Freedom
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law Paul Cliteur defends a ‘secular outlook’ on life as the only 1 Especially in Germany but also in other countries where the word is adopted as an untranslat- able but still valuable concept. Initially, the German Bildung had a meaning parallel to the French and English civilisation. Since the

In: The Law of God

contextualise the Jesus story. Hence, we saw how much such contextualisa tion accommodates or departs from the New Testament to pro pose a Christ who is incomparable, mighty, and stronger than the intimidating evil forces of Ghanaian life. Consequently, I ar gued that, for the Ghanaian Pentecostal, it is Christ

In: Christology and Evil in Ghana

lived in certain periods of Luther’s life, especially against diseases or against his doubt about the legitimacy of his struggle. But actually, he interprets this trial, beyond his own situation, as a struggle of the “devil” who disputes his sovereignty with God. The paradox is that it is precisely

Open Access
In: Theological Anthropology, 500 Years after Martin Luther
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creating the worship “mood.” Even between the charismatic worship of the Second Wave and the Third Wave a clear shift can be discerned. Pete Ward notes that the songs of the Second Wave, seen, for example, in Sounds of Living Waters are strong on the gospel narrative and on corporate life. 12 Further

In: Pentecostal Theology and Ecumenical Theology
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certain deeds or the learning of certain doctrines. They insist on living according to the same pattern of life and death shown by Jesus. 91 It is the character of Jesus, the pattern of his life and death, that can be used as a lens precisely because the gospels present this pattern as something to

In: The Gospel in the Western Context

. Living in the 'fear of God,' we will serve God above all else; a commitment to abstain from violence will al- ways be subordinate to this ultimate concern. 1 Still, one might observe that, precisely for this reason, it becomes all the more important which God we fear - a God characterized by violent

In: Christian Faith and Violence 2

interview quoted at the beginning of this section Marquardt recognizes this question. 'He (Christ) is the mystery of the life of this people, a mystery that can motivate us to act, to think and also teach. But we can and must not utter it as mystery, for then we would create a theology about Israel

In: Christian Faith and Violence 2