Sentences with phrase «god given the reality»

He writes that the Incarnation of God as man was a necessary act of God given the reality of human evil.

Not exact matches

Example being, the age of Earth... what do we do when our «god - given» brains are driven crazy by what the Bible says, and what we see as reality?

Those posters commenting on how this is a fairy tale are missing out on the reality of peace of mind that comes with giving yourself over to the glory of God.

Johnson was a sincere moralist and a devout Anglican and could give no more credit to Hume's rejection of the reality of values and of God and the soul than he could to Bishop Berkeley's denial of the reality of matter.

In the state of acedia, Snell explains, one «abhors what God has given, namely, reality and its limits of order.»

Recreation (literally, re-creation) reflects the order of creation, participating in the nature and order of reality as given by God.

You would think it would be a hard sell given the fact that the real estate mogul and reality star has boasted about his extramarital affairs, profited off casinos and strip clubs, said he doesn't need to ask God for forgiveness, called for targeting innocent civilians in war, mocked a reporter with a disability, threatened the religious liberty of minority groups in the U.S., and gained wide support among white nationalists for consistently lying about and demeaning blacks, Mexican immigrants, Muslims, and Syrian refugees.

God's act in Abraham, and in Jesus Christ, is brought home as an unfailing reality in the believer: God gives life to the dead.

...... «In reality a new bondage has been set up, a gilded bondage in some regards, for the moment man was brought under the law he was given the hope, in spite of all the evidence, that a means was given him whereby he could please God and escape his wrath.»

Various promissory notes are given (PR 32 / 47), such as the sole explicit discussion of «the «superjective» nature of God» (PR 88 / 135; but see PS 3:228 f), and the famous «fourth phase» of the last two pages of Process and Reality, which proposes a «particular providence for particular occasions.»

As a matter of theology, the word asserts that «whatever is divine» in Jesus, his deity, is as truly and fully divine as very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feel.

All religious reality begins with the acceptance of the concrete situation as given one by the Giver, and it is this which Biblical religion calls the «fear of God.»

God's free self - giving, or self - relating, adds no perfection to him; rather it gives rise to a real distinction based on the reality of a new relation of opposition.

My purpose, rather, is to remove the unnecessary obstructions and stumbling blocks in order to enable people to confront the central and ultimate stumbling block: the call to commitment that confronts us in the message of Jesus of Nazareth, in the understanding he gives us of God and of love, of truth and reality.

When we have become intellectually mature enough to give up childish notions of divine intrusions and rescue expeditions, even with respect to Jesus himself (about whom we speak in the next chapter), and to trust in God who is revealing the divine self as actively energizing within the world, we shall be able to have a more soundly based and more credible view of the divine reality.

Given this reality, faith begins to look less like a system or rational assent to a historical fact, a decision or even adherence to an ethical standard, and more like a recognition or awareness or belief or gratitude that our relationship with God is what gives us life.

But what chance does the Father have to appear as a God of supreme loyalties and divine ideals in the souls of men who give little or no time to the thoughtful contemplation of such eternal realities?

It is the experiential insight that gives succor to man's deformed yearning (sehnsucht) for perfection in life, and it reveals to us that «God can not be contained within reason, because what he does goes beyond reason,» therefore the initial anticipation of the revelatory act / reality is signaled by the existential realization that God's «unnecessitated» love for us as created being, both corporately and individually, makes transparent «God's gift of Himself.»

Hartshorne is willing to begin with the metaphysical reality of God and other selves (not just as a postulate, but as concrete existences), and then to use inference and imagination to provide an account of their nature and relations — an account which can he more or less adequate to its object, given the limitations of our form of consciousness.

It is only by inserting a contingent statement — given the reality of oppression — that an unrestrictive theological statement — say, for example, that God is the subject of all change — can come to entail what I wish to call a «restrictive yet necessary statement» — that God is the God of the oppressed.

Strictly speaking, that God is the God of the oppressed is not «necessary» in the sense in which metaphysical necessity is opposed to contingency; however, given the reality of oppression, that God be G - of - O is not a factual contingency in the sense that God could fail to be the G - of - O.

atheists are given a very significant role in this dialectical process in the evolution towards Panthrotheism, the belief that God give to humanity the privilige or responsibilty of charting human history.since you are not indoctrinated to specific dogma and doctrines, your open mindedness enables you percieve a deeper understanding of reality, simple logic but more profound scientific knowlege will lead you to God.religious humanism through science is your guiding spirit.

It gives us a picture of what God expects thus allowing the people of faith to adjust themselves to these realities.

Perhaps the most important theological point in this essay is that neoclassical theism, according to its own principles of method, must — given the reality of oppression — join black theology in affirming a certain priority for the conception of God as God of the oppressed.

unless God is given I do not see how he could be inferred, for the foundation of inference beyond immediacy seems to me necessarily the reality of God as the ground of world order.

It was Immanuel Kant who gave dogmatic definition, as it were, to the assertion hat reality, including God, is the product of human subjectivity.

Both the predella and the triptych give visual expression to Luther's deep conviction that God, who is hidden and invisible, accommodates God's self to our finite and fallen nature by revealing God's disposition toward us through material things: in the incarnation, in the sacrament and in the Good News of scripture received, above all, through hearing (a material reality, but not visual, to be sure).

No true Christian calls God «a higher power» - He is in reality THE Power and «Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; (Phil 2:9,10).

If our human existence is not that of some supposedly substantial and indestructible soul to whom experiences happen, but is rather those experiences themselves held together in unity and given identity by the awareness and self - awareness which makes it possible for us to say «I» and «you», then the enduring reality, which God accepts and values, is precisely that series of events or occasions which go to make us what we are.

There in that eucharistic action the Lord «risen from the dead» becomes the living reality which gives us the assurance of our being «in Christ» and therefore through him participant in God's never - failing remembrance.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

The exact details, how this may be done, are veiled from us; the reality itself is given with our faith in God as cosmic Lover.

This reality is given the name God in process thought.

God, in whose loving reality made known to us in these brief glimpses in the act of worship, gives us «joy and peace in believing»; and that God is our human destiny itself.

If one denies the reality of God and his active guidance of creation, then it follows that one will deny the concept of an inspired Scripture that gives us objective divine revelation and the key to understanding history.

Every catechist can be helped to transmit the reality of our tri-personal God of self - giving Love as a mystery revealed, to be proclaimed and embraced.

It is the tangible, historical manifestation of the grace in which God communicates himself as absolutely present, close and forgiving, of the grace which is at work everywhere, omits no one, offers God to each and gives to every reality in the world a secret purposeful orientation towards the intrinsic glory of God.

The ultimate reality upon which our hope depends is therefore the eternal truth and power of God, breaking into the flow of historical events, qualifying it, transforming it, yet always to be understood as giving meaning to life through its relation to that which is beyond the time form of the world process.

Barth said that it is only the forgiving and reconciling presence of God in human religion that can give it reality, and that this is to be found only in Jesus Christ, the only mediator between God and human being.

All this, encompassed in reality within the «God says,» gives us an idea of the distance between the creator and us.

A notion of God emerges because a certain happening or complex of happenings in ordinary experience undergoes a transfiguration that gives it a paradigmatic role in man's perception of reality.

The author believes that Whitehead's thought provides us with an unusual opportunity to examine our religious beliefs by giving us a new view of reality, and concludes that Whitehead offers not only productive insights into the understanding of the nature of God and man, but also strong arguments for both objective and subjective immortality.

He is the one whose life and message are central to our understanding of God and reality, the one whose teaching gives direction to our lives, and the one whose example of love and right relation and concern for others informs our attitudes and actions.

Rick the more i think about it we are to live as overcomers not strugglers since the day i decided to turn away from the sin that was controlling my life i never fell back into old sinful patterns not once, was i tempted many many times.The Lord will work in our lives one area at a time he needs us to give him full control so if an area is taking control we do need to hand it to him so he can change us.How do we do it immediately we say Lord you know i am weak but in you i am strong i leaned on him and overcame time and time again.We all have areas of weakness that we struggle in so do nt feel bad.Struggling is us trying to do it in our own strength before this process i was so stubborn i refused to let God help me i wanted to do it in my own strength and so it was a roller coaster ride in my christian walk if the day went well i was on a high if it did nt i would would be down.Not any more now when things do nt go to plan i still thank the Lord and when it goes well i thank the Lord.Because i know that all things work for good to those who love the Lord.The main area he is wanting is our hearts he wants all our heart not only some until we come to that place we will continue to struggle in our faith.The only reason to tell you this is not to boast because of what i have done in myself because i have nothing to boast about but if i did i would brag that Christ has empowered me by his holy spirit to be an overcomer just as he would want you to be.As Christians we are all called to be overcomers more than conquerers.Make a decision today to turn all your hearts to the Lord to acknowledge the areas you are holding onto that are controlling your flesh life hand them to the Lord and walk according to the spirit and not the flesh and he will give you the victory.That can be a reality starting today merry christmas everyone and may the new year be an exciting one as we put all our trust in Christ our Lord and savior.Brentnz

«This is the witness that the church has to give to the world, that all the other mandates are not there to divide people and tear them apart but to deal with them as whole people before God the Creator, Reconciler and Redeemer — that reality in all its manifold aspects is ultimately one in God who became human, Jesus Christ.»

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

But in reality, it's no more crazy than presuming God just exists, has always existed, and will always exist... and, moreover, whose existence is somehow «off limits» to intellectual scrutiny; that is, that we are not allowed to use our brains that God presumably gave us to question things... like the existence of God.

In short, if yr unconvinced and remain emotionally empty about the reality of it, then maybe, give up the idea of an interventionist God and start elsewhere.

But if this is asserted and if we do not wish to think of the orientation of the development by God as a series of arbitrary measures taken by him and as giving impetus to the development from outside (a way of representing the matter which is absurd in fact and method, for all kinds of reasons), then this orientation can only be conceived as happening precisely through, and out of, 11 the of course ultimately divinely - created reality of what Is itself developing in that way.

God alone can give reality to the dream of that part of life we have already lived.