The Gospel is, first of all, confirmed by the witness of life, the testimony of those who let themselves daily convert by the Lord. More than technics, it is the announcement of the infinite love of God’s mercy by concrete people. It is God, present in the person who announces and in the heart of the one who listens to the announcement, and that is where the Gospel draws its effectiveness.

The word gospel is usually associated with one particular form of faith only, with one particular story of never-failing interest; so you may perhaps think its use in Theosophical teaching somewhat strange. I think if you will remember the real meaning of the word you will realize that it should not be so monopolized, for after all the gospel is simply the “good spell,” or the good news. p.380

The Christian message is not an exhortation — "try hard to be good." Good advice, but there is no saving gospel in that.

The purpose of the gospel is to make bad men good and good men better, and to change human nature.

THE Gospel of Christ not only differs from all other systems of religion in the superior excellence of the truths it reveals, but also in the directions it gives for the propagation of its doctrines. Other systems seek to advance themselves by invoking the aid of the secular power, and by forcing men, against their convictions, to accept a theory repugnant to their views. They have thus succeeded in thronging their temples with hypocritical worshippers, bound to tlieir altars through fear and slavish dread. These systems, in order to maintain themselves, find it necessary to proscribe and persecute all who differ from them, either in their articles of belief or mode of worship. But the Gospel of Christ, though it is the infallible truth of God, expressly prohibits a resort to any such measures for its advancement. It not only teaches its adherents to utterly abandon the use of carnal weapons for its propagation, but it also charges them not to proscribe those who may differ in their views or mode of worship. This principle is directly expressed in the text and its connection. The teaching of the Saviour has been violated, however, even by his professed followers; and, in the name of the meek and lowly Jesus, men have gone forth with proscription, oppression, and persecution, to advance their own opinions, and crush out that liberty of thought, and those rights of conscience vouchsafed to man by his Maker, and the free exercise of which is alone compatible with his personal accountability.

No matter where the skeptical thought originates, or how it gets access to our minds, we see at once that it flattens the level of life and every aspiration. It makes our character less vigorous. The gospel is not simply a philosophy of religion or law of life, but it is an apocalypse, showing the heavens to our thought, and so bringing its spiritual benedictions to every heart and life.

I don't preach a social gospel; I preach the Gospel, period. The gospel of our Lord Jesus Christ is concerned for the whole person. When people were hungry, Jesus didn't say, "Now is that political or social?" He said, "I feed you." Because the good news to a hungry person is bread.

The message of the Gospel continues to be a novelty in our times and has the ability to respond to all the problems of today's society, since it can adapt to the circumstances of time and place as long as people do not allow themselves to be suffocated by material goods.

The Christian gospel is a summons to peace, calling for justice beyond anger, mercy beyond justice, forgiveness beyond mercy, love beyond forgiveness.

Proclaiming the Gospel should not be an exhausting task, concentrating on criticism, full of reproaches, of questioning, of the sowing of mere doubts, but rather a joyful announcement, providing consolation, relief, challenge and hope.

The gospel is a reasonable system, and it appeals to men's understanding; it is a matter for thought and consideration, and it appeals to the conscience and reflecting powers.

Evangelion (that we call the gospel) is a Greek word and signifieth good, merry, glad and joyful tidings, that maketh a man's heart glad and maketh him sing, dance, and leap for joy.

In this world men find themselves to be imprisoned. In fact the more profoundly we become aware of the limited character of the possibilities which are open to us here and now, the more clear it is that we are farther from God than we had ever dreamed. Men are their own masters. Their union with God is shattered so completely that they cannot even conceive of its restoration. Their sin is their guilt; their death is their destiny; their world is formless and tumultuous chaos, a chaos of the forces of nature and of the human soul; their life is illusion. This is the situation in which we find ourselves. The question 'Is there then a God?' is therefore entirely relevant and indeed inevitable! But the answer to this question, that is to say, our desire to comprehend the world in its relation to God, must proceed either from the criminal arrogance of religion or from that final apprehension of truth which lies beyond birth and death — the perception, in other words, which proceeds from God outwards. When the problem is formulated thus, it is evident that, just as genuine coins are open to suspicion so long as false coins are in circulation, so the perception which proceeds outwards from God cannot have free course until the arrogance of religion be done away. Now, it is the Gospel that opens up the possibility of this final perception, and, if this possibility is to be realized, all penultimate perceptions must be withdrawn from circulation. The Gospel speaks of God as He is: it is concerned with Him Himself and with Him only. It speaks of the Creator who shall be our Redeemer and of the Redeemer who is our Creator. It is pregnant with our complete conversion; for it announces the transformation of our creatureliness into freedom. It proclaims the forgiveness of our sins, the victory of life over death, in fact, the restoration of everything that has been lost.

The Gospel message tells us that we are all created by God in His image and likeness, and we are all equal, and therefore we have to learn to live and work together and cooperate.