Sentences with phrase «christian images of the god»

In the first place, no being could be actual without being determinate, and that means This Christian image of God's humility and «letting be» does not mean that we ourselves become totally free of limits.

Not exact matches

In spite of the Ten Commandment's ban on «graven images» (and the worship of them), many Christians have become so used to visual representations of Christ that we often don't give them a second thought, nor consider what they say about our mental picture of the Son of God.

Creation is beautiful and good, and humanity upholds God's image within it; creation is fallen, evil, corrupt; creation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's questions.

They noted the «increasing departure from the basis of the WCC» — which they defined as primarily to restore unity to the Church — and cited «a growing departure from biblically based Christian understandings» of the Trinity, salvation, the gospel, the doctrine of human beings as created in the image of God, and the nature of the church.

When we understand these two bookends of the Bible as framing the whole Christian mystery, the marriage of man and woman takes on its true nature as an image that points us towards our ultimate destiny marriage to God.

Are so - called Catholics, Mormons, Israelites, Evangelicals and Muslims and all those that call themselves «Christians» followers of the teachings of the Lord Jesus Christ and the Word of God, or do they follow after an image of a false god and a false Christ (Matthew 24:24; 2 CGod, or do they follow after an image of a false god and a false Christ (Matthew 24:24; 2 Cgod and a false Christ (Matthew 24:24; 2 Cor.

I guess its not their fault, perhaps atheists have a deeper understanding of evolution since there ancestors are apes and Christians well, are built in the image of God.

Theologically, the two paths of rigorous discipleship and responsible consumption take their cues from a classic tension in Christian thought: between the way things are and the way they ought to be, This tension appears in the very first pages of the Bible: persons are made in the image of God but with Adam fall into sin.

Christians who want to defend our faith are being duped by the Father of Lies into falling for a story that says Islam is the enemy and therefore anything we do to fight Islam (including posting obvious lies, including inciting hatred for men and women made in God's image) is justified.

For a Christian, the natural world provides a medium to express and even discover the image of God.

From a Christian worldview, she's made in the image of God.

Dr Saunders affirmed that such experimentation was «unethical» because: ``... from a Christian perspective human beings... are made in God's image... God became a human being in the person of Christ.

And when we reject the desires of gay Christians to express their sexuality within a lifelong covenant, we separate them from our covenantal God, and we tarnish their ability to bear his image.»

«The Christian vision of the human person made in the image of God with a spiritual soul as well as a body is of central importance.

The man who chooses to live in our destiny can neither know the reality of God's presence nor understand the world as his creation; or, at least, he can no longer respond — either interiorly or cognitively — to the classical Christian images of the Creator and the creation.

Mimi Haddad of Christians for Biblical Equality does a really fine job unpacking these images in her article on the topic, «Is God Male?»

As Kaufman states, two groups of American Christians currently rely on these images of God in their responses to the nuclear situation: one group claims that if a nuclear holocaust comes, it will be God's will — the Armageddon — and America should arm itself to fight the devil's agent, Communist Russia; the other passively relies on the all - powerful father to take care of the situation.

As members of the Christian community, we endeavor collectively to bring the love of Christ and authentic Christian freedom and justice to all» especially the weak and helpless who, too often, are denied the respect due all who are created in God's image.

Therefore, when the Christian acknowledges his own existence in a truly Godless world he must repudiate both the name and image of God.

In the earliest Christian images, Christ appears in different guises, often as a Good Shepherd, or like one of the youthful, savior gods from the Roman iconography of late antiquity.

A radical Christian would interpret these words as meaning that the glory of the God of the old covenant is abolished, for apart from an abolition of the God of judgment, there remains no possibility of transforming humanity into the likeness or image of the glory of Christ.

The fact that these images are often found on sarcophagi or in catacombs indicate that Jonah and Daniel anticipate the victorious rising of the baptised Christian: death can not hold one who is an adopted child of God.

Surely, however, the basic affirmation of Christian theism, founded (once we have got behind the images in which often it was phrased) on the biblical witness to the faithfulness and consistency of God and to his unfailing maintenance of the creation in being, is that all things at all times and in all places are present to God, that he is always at work in them, that he constantly energizes through them, that he never ceases to move in the creation towards the accomplishment of his holy will and the revelation of his holy purpose.

For purposes of brevity, let us simply take up the problem of medieval painting and sculpture, and ask if God - images here play a significant role, and, more particularly, ask if we can here discover a significant relation between God - images and Christ - images, a relation reflecting a uniquely Christian apprehension of the evolutionary movement and transformation of the divine process.

At the annual Together for the Gospel conference in Louisville, Kentucky, megachurch pastor Matt Chandler said he's «deeply concerned» that Christian leaders today are more concerned with projecting a cool image than leaning into the Word of God.

Can we imagine how much of the Catholic tradition has been forgotten when it is said by a Catholic theologian that God - images have never been very important in Christian art?

In Christian communities discernment and response to God is mediated in a variety of ways — by ritual action, normative patterns of behavior, exemplary persons, appropriate images and music, and above all written and spoken words.

He was repeating the old story: the first birth of all peoples in God's image, stamped with reason and able to see each other as a neighbor, to be awakened in the second birth» in water and fire» of Christian charity that brooks no injustice.

In the image of the crucified man, Jesus the Christ, the Christian may see the historical revelation of this self - sacrificing God out of whose absolute generosity the world is allowed to be.

And the more fear we have and the more we all blame each other for life's problems (whether it's athiests vs. Christians, or Christians vs. Jews, or baptists vs Catholics), the more we all fall farther from the image of God inside us.

If we are to speak theologically, must we not finally say that this image of God as Satan is either itself a satanic and all too modern form of deicide, or else a new and radical form of the Christian faith?

In the image of the crucified man, Jesus of Nazareth, Christians have discerned the revelation of a totally self - emptying God.

She now believes: «We're all made in the image of God, and within that image — whether we're Christians or not — there is a certain human wisdom.»

She invites her readers into Christian practices that heighten both the spiritual and relational dimensions of time, so that we may live with greater authenticity as people created in God's image — with an awareness of time as a gift rather than a burden thrust upon us by our daily planners, and with a sense of being «attuned to the active presence of God.»

Indeed in [E], the history of ancient thought is overviewed and perceived as having presented God in the image of an imperial ruler (Christian theology), a personification of moral energy (Hebrew thought) and an ultimate philosophical principle (Greek thought).

Though people may describe themselves by using terms like «gay» or «queer» which are commonly used in today's culture, as Christians who believe in man created in the image of God, we should ask if these cultural terms are, in fact, true ontological categories of the human person, in accord with the blueprint of human existence.

I have been arguing that good cities are an essential component of the good life for human beings, who are made in the image of God, and that urbanism — for good reason — is a privileged symbol in the Christian imagination.

Even though the image of the cross has been misused to subordinate women and other Christians, the NT»S understanding of faithful obedience to God is impossible without it.

Part 1: I will do a brief sketch of the older way of seeing God and the Bible and the image of the Christian life that went with it.

What is needed, she says, is a way of thinking about God that enables Christians to accept responsibility for protecting life, and that provides us with images of shared power, not dominating power.

Thankfully, some Christian leaders are recognizing the level of hate against Muslims has to stop — for the love of God and people made in His image.

The Hebrew - Christian view that man is formed in the image of God and has a basic uniqueness in the animal kingdom is, therefore, much needed in our situation.

• Intentional physical violence of any kind against a person made in the image of God solely for entertainment and recreation can not be justified (some pro-lobbyists and Christians cite the Just War thesis, which is at best woefully naive).

Therefore, while I share FACT's opposition to censorship, I nonetheless believe we must recognize pornography's destructive influence, and that it runs counter to the foundational Christian feminist understanding that men and women are created equal and that both sexes were made in the image of God.

In fact, the use of such images by the missionaries to get across the Christian message obviously reinforced some of the Pulayas» pre-existing notions of God.

If so, then human minds, created in the image and likeness of God, should be able to understand the world in which we find ourselves; much of the skepticism of modern society needs then to be rethought by Christians.

And when women, dancing Sarah's circle, affirm the importance of relationships in human life, they are doing more than reflecting women's psychology; they are showing all Christians what it means to be created in God's image.

In his view, Christian beliefs and images of God shaped the course of Western civilization.

Christians, on the other hand, believe that God desires to reveal himself, and would contend that the fact that humans are made in the image of God (Gen. 1:27), even if fallen, provides some basis for some understanding of his character.

I wish now to link the first two points with the Christian conviction that we are being made toward the image of God.