Sentences with phrase «god orders the world»

32 God orders the world properly, from the indigent to the commoner to the noble knight to the peer of the realm.

But God ordered his world in such a way that his own work within that world takes place not least through one of his creatures in particular, namely, the human beings who reflect his image... He has enlisted us to act as his stewards in the project of creation... So the objection about us trying to build God's kingdom by our own efforts, though it seems humble and pious, can actually be a way of hiding from responsibility, of keeping one's head well down when the boss is looking for volunteers...» (207).

Indeed, the sciences were often celebrated more by theologians, who saw them as telling us about how God orders the world, than elsewhere in the university.

Not exact matches

The plainest reason why the Son of God is called the Word, seems to be, that as our words explain our minds to others, so was the Son of God sent in order to reveal his Father's mind to the world.

The explanation, argues South African theologian John de Gruchy in his book Reconciliation, lies in the growing conviction among Christian theologians in the twentieth century that God's reconciliation of the world to himself through Jesus Christ encompasses political orders, not merely relationships among persons or within families or church communities.

You are correct, this world is better off with Religeon because God knows that the average human is not capable of standing on it's own two feet and needs a bit of a cruch in order to act even halfway civilized.

Instead, God chose things the world considers foolish in order to shame those who think they are wise.

Rainbows (as attributed to god) are proof that god didn't need to have the bible written in order to communicate to the whole world, almost insytantly, and almost daily if needed.

I wonder what would happen over there if the world's people were to finally see the truth and realize that religion is being used to delude them into thinking world wars are the way of life — something that has to happen in order for... their glorious ascension into heaven or hell --(depending on who's side — re: religion — god — whatever — you are on).

I see Him as a loving God who sent His one and only Son to go through the most horrible form of execution that the world has ever known in order to save my soul.

Although there is some dispute about his teaching, it would seem that Spinoza, for example, equated God with the systematic perfection of the world order.

Either that or God has relinquished control over his creation in order to allow Satan to tempt, kill, maim, seduce, and otherwise bring evil into a world where it is neither welcome nor wanted.

God accommodates the evil in this world too, choosing to delay the eradication of evil in order to allow evil people to be brought to him.

We need to see the truth of God's love in the order of the world, and we need to demonstrate that truth, which is another name for charity.

The members are called Jesuits and are also known colloquially as «God's Marines», [2] these being references to founder Ignatius of Loyola's military background and members» willingness to accept orders anywhere in the world and live in extreme conditions.

The rightly ordered joy of our senses in this world — the scent of spring, warm rain in the summer, the music of Mozart or Beethoven, the face of a beloved — is a foretaste of the glory God made for all of us to share, when we one day stand in his presence.

On the other hand, there's power in learning from careful observations of the world, when we can understand God through his creation and the work of his creation without having to adapt our belief system in order to accommodate the diversity of creativity in storytelling and entertainment.

Spinoza'a concept of God as with Einsteins seems to fit your view (with the exception their view sees the observable as divine) «complete law and order in a world which objectively exists».

This Jesus is proclaimed as the revelation of a God who is not dependent on the natural orders of this world to achieve his ends.

I do believe we were placed on this life on this world of both good and evil in order to know first hand what goodness and happiness really is since how can you know what happiness is without also experiencing misery, or knowing what sweet is without knowing the bitter, and ultimately, hopefully we would choose through our own free will to follow the teachings God has given us.

Believers think that God reached down to bring order and create, whereas in reality the world was built — or rather built itself — from the ground up.

She was to show an unbelieving world what a right relationship to God was to be like, and in order to do that, she was called out to purge the evil from among her.

«And to focus more precisely on the issue of «scientific evidence,» the sciences, ordered by their nature and method to an analysis of empirically verifiable objects and states of affairs within the universe, can not even in principle address questions regarding God, who is not a being in the world, but rather the reason why the finite realm exists at all.......

The mystery of creation and the history of salvation can then be shown anew to the world with great clarity and power as the one unfolding plan of Gods Wisdom and Love in which all things are ordered towards the incarnate Lordship of Jesus Christ in whom we are destined to be made co-sharers of the divine nature (2 Peter 1:4).

So much is this so that the Apostle Paul, using words of the same order as the Magnificat, can exclaim: «Has not God made, foolish the wisdom of this world?»

It was a matter of setting out the larger story, the narrative framework, which makes sense of and brings order to God's world and God's people.»

If the requisite disjunctive synthesis can not be explained by appeal to the doctrine that God values all possible worlds, this is not so much because evaluation is logically dependent upon gradations of importance, but because (accepting Christian's explanation of the absence of such gradations in the primordial nature) the logic of the doctrine itself entails that God be inextricably involved in the formation of actual worlds as «circles of convergence,» i.e., in «the orderings effected by individuals in the course of nature.»

With the birth of objective knowledge, reality appeared as an objective order, and God was banished from the «real» world.

In order to truly know that there is no God, or believe it as true (as vehemently as some Atheists do, verily defining a religion of its own), an Atheist has to know a lot more than all of the rest of us on this world.

There can be no doubt that God makes decisions a propos of the disjunctive multiplicity of eternal objects; the difficulty is to establish in precisely what sense these divine decisions are distinguishable from the choices and calculations made by the Leibnizian deity Whitehead's dilemma seems to be this: on the one hand, the principle of classification is to be challenged by positing the primordiality of a world of eternal objects that knows «no exclusions, expressive in logical terms»; on the other hand, positing pure potentiality as a «boundless and unstructured infinity» (IWM 252) lacking all logical order would seem to be precisely that conceptual move which renders it «inefficacious» or «irrelevant.»

In order to take possession of mc, my God, you who are so much more remote in your immensity and so much deeper in the intimacy of your indwelling than all things else, you take to yourself and unite together the immensity of the world and the intimate depths of my being: and I am conscious of bearing deep within me all the strain and struggle of the universe.

This exilic liturgy affirms the goodness of an ordered world under God's governing blessing.

Hence, we must attribute to God not only the conceptual ordering of the eternal objects by virtue of which he lures the occasions of the world toward order and value; we must attribute to him as to all other actual entities physical feelings as well.

In short, in order to correspond to the new curve of the time - flow, Christianity is led to the discovery, below God, of earthly values, while humanism is led to the discovery, above the world, of the place of a God.

What ties together Shenk's different arguments is what I call the divine inversion — the many ways in which God acts contrary not merely to physical nature, but to what humans take to be the natural order of things in the social and political world.

The Protestant Episcopal Church of America then raised a general call to all Churches «which accept Jesus Christ as God and Saviour to join in conference following the general method of the World's Missionary Conference, for the consideration of all questions pertaining to the Faith and Order of the Church of Christ.»

Pace Donald Sherburne's solution (viz. ditching God altogether, positing the multiplicity of actual entities as the only source of a plural «order, meaning and value»), one possible response might run as follows: in the primordial nature there are no general (fixed a priori) standards of value, there is only the capacity to offer «guidelines» relative to already individuated worlds, This, or something very like it, seems to be the solution implicitly adopted by Christian when he says of the primordial nature:

like the pagan I worship a God who can be touched; and I do indeed touch him — this God — over the whole surface and in the depths of that world of matter which confines me: but to take hold of him as I would wish (simply in order not to stop touching him), I must go always on and on through and beyond each undertaking, unable to rest in anything, borne onwards at each moment by creatures and at each moment going beyond them, in a continuing welcoming of them and a continuing detachment from them; like the quietist I allow myself with delight to be cradled in the divine fantasy: but at the same time I know that the divine will, will only be revealed to me at each moment if I exert myself to the utmost: I shall only touch God in the world of matter, when, like Jacob, I have been vanquished by him.

Thus the traditional conception of deity, which we have received from our past, puts its main stress on divine absoluteness or aseity; on divine causative agency as the explanation of everything that occurs whether by direct divine willing or by indirect divine permission with respect to evil done in the world; on divine self - containedness and hence lack of necessary relationship with anything else; on divine impassability, which makes any suffering impossible for God; and on divine moral perfection, with the giving of laws in accordance with which everything should be ordered.

He even denies that religious experience provides adequate warrant for affirming the actuality of God, since «the Eastern Asiatic concept of an impersonal order to which the world conforms» is given equal status with other doctrines.

God's ordering of possibilities is such that every possible state of the actual world is already envisioned as possible and every possible development from that actual state of the world is already envisioned and appraised.

The rebel's denial of what the world is or was in order to create a vision of what the world might be is similar to his blasphemy against the «old god» in the hope of finding a «new» one.

Lem me see here, according to your holy book your God personally ordered more infant killings than all American abortion doctors combined, ordered the annihilation of half a dozen civilizations, routinely taunted and tortured humanity, introduced evil into the world then blamed the things he created for it (even though he's supposed to be omniscient and omnipotent), then abandoned humanity for at least a couple thousand years while making plans to come back and slaughter 2/3 of Earth's inhabitants so that he can judge them and throw most of them into a torturous hell for all of eternity... for not being able to overcome the nature your book says he gave them... Just so he can have non-free will - having cloud gnomes sing his praises for eternity.

«In departing,» he concludes,» [Jesus] comes to us [especially in His Eucharistic Presence], in order to raise us up aboveourselves and to open up the world to God» (p. 293).

One of our greatest difficulties in preaching today comes from the widespread notion that in Jesus Christ, and indeed in all situations where God is believed to be especially «at work,» we have what is often described as an «intrusion» from outside the world into the order of events with which we are commonly familiar.

I guess that in a world where war criminals continue to commit genocide in Sudan, where dictators suppress religion freedom in China, where people suffer from extreme poverty under the corrupt government of Zimbabwe, where sovereign nations are getting invaded by power - hungry Russian leaders, and where our own government exaggerated intelligence in order to occupy Iraq — Barack Obama is God's biggest concern, worthy of a little extra attention.

The end of the storm by the rule of God is an assurance of food and sustenance in an ordered world.

Furthermore, it is necessary to qualify the idea of the orders of creation by the recognition that the original creation has been distorted by the fall into a universal condition of rebellion against God's design for the world, and that the Christian faith longs for the restoration and fulfillment of creation through the history of God's redemption in Jesus Christ.

At the Easter Vigil after the first reading from Genesis chapter 1, describing the creation of the universe by God, the prayer that follows says: «Almighty ever - living God, who are wonderful in the ordering of all your works, may those you have redeemed understand that there exists nothing more marvellous than the world's creation in the beginning except that, at the end of the ages, Christ our Passover has been sacrificed.»

For this reason, some Lutheran theologians prefer to speak of «orders of preservation,» taking into account what God is doing to sustain the world under the conditions of sin, even using means sin - laden themselves, such as war and capital punishment, to fight against still more serious attacks on the goodness of God's creation.