10 Bruce L. Shelley Quotes on Church History in Plain Language, Church History in Plain Language: Third Edition and Church History in Plain Language - Quotes.pub

Here you will find all the famous Bruce L. Shelley quotes. There are more than 10 quotes in our Bruce L. Shelley quotes collection. We have collected all of them and made stunning Bruce L. Shelley wallpapers & posters out of those quotes. You can use this wallpapers & posters on mobile, desktop, print and frame them or share them on the various social media platforms. You can download the quotes images in various different sizes for free. In the below list you can find quotes in various categories like Church History in Plain Language, Church History in Plain Language: Third Edition and Church History in Plain Language

During boomer years the ethic of self-denial, including concepts of duty, postponed gratification, and self-restraint, which earlier Americans considered virtues, were no longer advertised or considered valuable. Only rights and opportunities. By stressing the liberation of the self, expressive Americans came to treat every commitment—from marriage and work to politics and religion—not as moral obligations but as mere instruments of personal happiness. And millions “caught the spirit.

Church History in Plain Language: Third Edition Quotes

Dear dying Lamb,” believers sing, “thy precious Blood Shall never lose its power, Till all the ransomed Church of God Be saved to sin no more.

Church History in Plain Language: Third Edition Quotes

On the contrary, said Paul, if they really have accepted Christ by faith, they have accepted the way of Christ and the mind of Christ. The man who really loves God can do as he chooses, for if he really loves God he will choose to do the will of God.

Church History in Plain Language Quotes

Calvin saw the old doctrine of predestination—taught by Paul, Augustine, and Luther—as a source of religious devotion. More than a problem of the mind, Calvin considered divine election to eternal life the deepest source of confidence, humility, and moral power.

Church History in Plain Language: Third Edition Quotes

Christianity is the only major religion to have at its central event the humiliation of its God.

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The church, said Calvin, is not subject to secular government except in obviously secular matters. On the other hand, the church has the obligation under the sovereign God, to guide the secular authorities in spiritual matters. Such a vision sent Calvin’s followers throughout Europe as a spiritual conspiracy seeking the overthrow of false religion and restrictive governments.

Church History in Plain Language: Third Edition Quotes

yardstick by which to judge who might be saved: participation in the two sacraments, Baptism and the Lord’s Supper; an upright moral life; and a public profession of the faith. These were adequate for a disciplined church on earth.

Church History in Plain Language: Third Edition Quotes

Stephen, of course, never lived to see it. Yet he grasped first of all the special meaning of Jesus’ crucifixion, resurrection, and outpouring of the Spirit for biblical history. He sensed deeply that Christianity could never be confined to the rigid boundaries of the Pharisees’ laws. Jesus himself had hinted that a breach would open. Once, when asked why his disciples did not fast like the Pharisees, he said, “Men [do not] pour new wine into old wineskins. If they do, the skins will burst, the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved” (Matt. 9:17, NIV). The most important development in first-century Christianity was the rip in

Church History in Plain Language Quotes

Reason, said Butler, provides no complete system of knowledge, and in ordinary life it can offer us only probabilities.

Church History in Plain Language: Third Edition Quotes

In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.

Church History in Plain Language Quotes