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Within 6:10–12 of Ephesians, Paul addresses spiritual warfare and how to combat spiritual attacks; "Finally, be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil’s schemes.
Ephesians 6 is the sixth and final chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible.Traditionally, it is believed to be written by Apostle Paul while he was in prison in Rome (around AD 62), but more recently, it is suggested to be written between AD 80 and 100 by another writer using Paul's name and style.
Ephesians 4:1–16. A chapter on unity in the midst of the diversity of gifts among believers. [22] Ephesians 4:17–6:9. Instructions about ordinary life and different relationships. [23] Ephesians 6:10–24. The imagery of spiritual warfare (including the metaphor of the Armor of God), the mission of Tychicus, and valedictory blessings. [24]
Ephesians 6:10–18 [8] discusses faith, righteousness, and other elements of Christianity as the armour of God, and this imagery is replicated by John Bunyan in The Pilgrim's Progress, [9] and by many other Christian writers. Related imagery appears in hymns such as "Soldiers of Christ, Arise" and "Onward, Christian Soldiers". [10]
Missionary work as spiritual warfare (Ephesians, Chapter 6) weapons of a spiritual sense, is the primary concept in a long-standing relationship between Christian missions and militarization. Though when the Church establishes a governance, usually this results in a formation of a national or regional military.
The phrase "Armor of God" (Ancient Greek: πανοπλίαν τοῦ Θεοῦ, panoplian tou Theou) is derived from Ephesians 6:11: "Put on the whole armour of God, that ye may be able to stand against the wiles of the devil." (King James Version). [1]
The officials were a big storyline headed into the Super Bowl thanks in part to social media conspiracy theories about favoritism toward the Kansas City Chiefs. “I saw a lot of stuff about the ...
Scholarly knowledge of warfare itself relies mostly on literary evidence, which was produced in the Christian context of the late Anglo-Saxon period, [6] from the eighth to the eleventh century. [4] These literary sources are almost entirely authored by Christian clergy, and thus they do not specifically describe weapons or their use in warfare.