Sentences with phrase «god of jesus»

The God of Jesus of Nazareth is still the God of Moses.

If this is a building of the God of Jonah and the God of Jesus Christ, whose priorities, strange though they may seem to us, are crystal clear, it follows that there must be a special place in this building for those who bring to it the experience of a reservation, the experience of an internment camp, the experience of a ghetto, the experience of a barrio, the experience of being last, and forgotten, and persecuted.

We invoke the name of God; but is it the name of God of Jesus?

We pray to our God, but is it to the God of Jesus that we pray?

A popular book published in the rosier days of 1925 said that the God of Jesus was «not a stern Judge... but a kindly indulgent, joy - loving Father.»

It hits the nail on the head, so to speak, We in the name of God; but is it the God of Jesus?

Or are we here dealing with a God who has little to do with the God of Jesus?

-- Walter Kasper, The God of Jesus Christ

We pronounce blessing on those who believe as we do and judgment on those who do not by the authority of God; but is that divine authority the authority by which Jesus spoke and taught: We believe that God is always on our side and not on the side of other; but is it not possible that God of Jesus may sometimes be on the side of other rather than on our side?

What we are, as well as what we say, speaks either for the God of Jesus Christ or against him.

No Marcionite or spiritualistic religion for them: the God of Israel and the God of Jesus, having made this world, inhabits it for our salvation.

For the rest of us muslims, lets teach those of us who have gone astray and invite them back to Islam... and lets by our practices invite the people of the book into the world of Islam because that is the only guarantee of paradise... as we worship only one God (Allah)... the God of Abraham (ASW), the God of Noah (ASW), the God of Jacob (ASW), the God of Joseph (ASW), the God of Moses (ASW), the God of Jesus (ASW) and the God of Mohammed (SAW).

The God of the Bible — the God of the Exodus, the God of the prophets, the God of Jesus — cares deeply about suffering and thus is passionately against that which is the source of unnecessary human social misery.

For your information, Muslims whole heartedly believe in the God of the Christians, in the God of Jesus Christ and in the God of Moses..

Now we can look at what Christians were doing when they modified and developed Israel's idea of God and the way in which, according to their own tradition, Jesus himself had spoken about God, Of course, to do this properly would be to produce a detailed history of Christian thought during the nineteen centuries in which theology has been grappling with the problem of relating the God of Jesus to the God in Jesus.

For there is no God of Jesus except this God of Israel.

All I can try to do now is to remind you that the process of reflection upon the God of Jesus, by which I mean upon the good news announced by Jesus, that the kingdom of God is at hand, was begun and carried on by people whose thinking was determined by the fact that they belonged to a particular community.

Of course, no one could deny that in the process of theological elaboration something has certainly happened to the God of Jesus.

Christians believe in the God of Jesus, not only in the sense of belief in the God whom Jesus believed in, but also — and yet more important — they believe in the God who revealed his presence and power as the God of Jesus — as «the God and Father of our Lord Jesus Christ».

But this does not necessarily mean that the process of reflection upon the God of Jesus, in the light of different philosophies and within the framework of different cultures, through which the Christian God, or rather the varying Christian ideas of God, have taken shape, has been a mere waste of time or that we can afford to ignore it.

the God of Jesus Christ, to whom I then had learned to give myself up, little by little did the rest.»

If then we desire to believe in the God of Jesus, we immediately find that what is asked of us is that we should believe in the God of Israel.

The results are clear statements about the nature of belief, the God of Jesus, the Christian God, and the nature of prayer.

The God of Israel had made himself known as the God of Jesus Christ.

It is only by taking ourselves and our place and time seriously that the God of the Exodus, the God of Jesus, the God of the Fathers, can be our God too, and that we can recognize him.

If the God of Jesus exists, his children are assured of life everlasting; if he does not, then it could neither be certain nor such as to be desired.

Then, because this did not seem to square with the loving Father God of Jesus, we swung completely around, and the goodness of God became a sort of sentimental benevolence.

The Bible is clear: We can not know the God of Jesus Christ apart from relationships with the poor and the powerless.

It is because of this that he emphasises that we should «shun idols, guard our eyes from «vanities / nothings» (pp. 44, 48) so that we can «adore the God of Jesus Christ who out of love made himself bread broken, the most effective and radical remedy against the idolatry of the past and of the present.»

Walter Kasper writes in The God of Jesus Christ that Karl Barth «turned the question of natural theology into a new, hitherto unrecognized subject of controversy par excellence» Barth did not differentiate between the Thomistic natural law theology and the modern theology of the enlightenment, and their difference is still not being fathomed by otherwise very respectable theologians.

Even though the muslims are children of Abraham, they don't acknowledge Abraham's God who is Jehovah, the God of Jesus who claims to be God's Son.

Whereas we ordinarily seek the transcendent to ratify our cherished beliefs, the God of Jesus Christ is opposed to the idols we make of self, nation, race or economic production.

In his recent book, The God of Jesus.

For them Jesus was the Lord, and there was no God other than the God of Jesus Christ.

God would not be a God worthy of our worship — certainly not the God of Jesus — if he smiled indulgently upon our sins, bypassed them, and let us go on sinning with no evidence of divine disfavor.

They touch people's lives, address profound questions with insight and wisdom, and offer places where the ingredients of a flourishing life can be discovered and nurtured in relationship to the God of Jesus Christ.

The God of Jesus created, sustains, and redeems people, children of God.

Whatever may be believed about divine judgment — and some things need to be believed about it — it can hardly be thought that the God of Jesus inflicts pain maliciously.

Such a detached Supreme Being, if we called him God at all, would certainly not be the God of Jesus.

To set mercy in opposition to the indissoluble bond of marriage is to set mercy against fidelity, and for someone who believes in the God of Jesus Christ that entails an irresolvable internal contradiction.

We call the God of Jesus «the UnGodlike God», as everything he is is totally opposite of what you'd expect a God to be.

Regardless, we @therockofyork are convinced that the genuine God of Jesus, our father, and his gospel, that is really good news, must be shared at whatever cost.

The Christian community praises the God of Jesus because only a God who accepts that cry can be credible to those who suffer undeservedly.

But we are so caught within the iron vise of our secular, materialistic, hedonistic perspectives that the God of Jesus is like an illicit mistress or lover whom we, like Judas, kiss in the dark.

jusqu'a quand» in which, when addressed to the God of Jesus, and our God, I join you cordially, and await his time and will with more readiness than reluctance.

Not exact matches

Jesus's parable of the sheep and goats proclaims that God will judge human beings on how they treat the «least of these»: the hungry, thirsty, stranger, immigrant, ill - clothed, and imprisoned.

John 12:8 is the most common example: «You always have the poor with you...» Left out of that (mis) interpretation is the fact that Jesus is actually quoting a passage from Jewish Scripture that makes the opposite point: The continual existence of the poor serves as the fundamental reason for God's command to assist them, to give «liberally and ungrudgingly»: «Open your hand to the poor and needy neighbor in your land.»

Jesus then told his disciples how difficult it was for the wealthy to enter the kingdom of God (as likely as a camel going through an eye of a sewing needle).

Since 1970, Samaritan's Purse has helped meet the needs of people who are victims of war, poverty, natural disasters, disease and famine, with the purpose of sharing God's love through His Son, Jesus Christ.

Before the «Dispensation of Grace» of God, by which we are saved through «Faith in Jesus Christ» as Lord and our personal Savior, Jesus Christ fulfilled the «Law of God» on our behalf during His ministry on earth, died on the «Holy Cross» for the «Remission of Our Sins» once and for all, descended to hell and defeated death, then rose from the dead on the third day bringing us «Eternal Life» and «Reconciliation» with God the Father!