Sentences with phrase «god upon the creation»

We can conceive this influence in the universe best as spirit or the persuasive lure of God upon the creation.

Not exact matches

Many will focus either entirely on the «anti-global warming» Francis or on the «pro-family» Francis and miss the «seamless garment of God's creation» (9) upon which he meditates and the «new synthesis» which he hopes to promote (121).

Fourth Day of Creation Genesis 1:14 - 19: And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so.

There are hundreds of traditional creation stories that also call upon magical beings and gods to explain how the universe began.

There is not one shred of truth from science to account for the presence of life upon the earth by any means other than a special creation by the great original first Cause - God - Who is life and the fountain source of all life!

As per the quote, what we do in comparison to God is «like filthy rags» and rightfully so — we are comparing creation with the Creator — I am also guessing we all feel like Isaiah in that presence of the Creator «not worthy» to even look upon it or speak.

Of GOD was all CREATION's Celestialness established and By the Gods was such a mission carried out but somewhere along the way, these Gods of GOD did find GOD's Creations of Life upon a placed called Earth and saw that men's daughters were of Fairness and they did seduce them and these maidens did create the monsters we know of as being the Dinosaurs!

The discoveries of modern science are real advances in the knowing of God's creation and so have an impact upon theology.

In this kind of theodicy Gethesemane, the cross, and the resurrection are important foci for understanding the depths of God's love, who, in creating an unimaginatively complex matrix of matter eventuating finally in persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon it.

When observing the world the evidence of God in the power of prayer, miracles and creation itself is dependent upon perspective.

The kind of theology I will be engaged in here, by no means the only kind, could be called heuristic theology; in analogy with some similar activities in the sciences, it «plays» with possibilities in order to find out, to discover, new fruitful ways to interpret the universe.6 In the case of an heuristic theology focused on cosmology, the discovery would be oriented toward «remythologizing» creation as dependent upon God.

Viewing God as reliant upon creation certainly marked a departure from traditional trinitarian thinking.

However, through the mercy of God and to the praise of his glorious grace, the mystery of his purpose in Christ is upheld by the Son, who takes upon Himself the burden of healing and reintegrating our broken nature and vindicating the glory of God in creation.

What we ought to be able to discover in this world picture, once the incredible science is gone, is a conception of the universe in which, under what are for us weird and frequently utterly impossible images, the whole creation is seen as dependent upon a loving and active God who is its ultimate meaning and its ground of being.

«Everything - in - God» tells us that God is not so exalted that he becomes meaningless to human life, but rather is operative in the whole creation at every level, moving through it, working upon it, accomplishing the divine goodwill in it.

We can draw an analogy from our own experience and see that as we are in our activity but are yet more than any particular action, with reserves of energy upon which we may draw, so God is in the divine operation in creation — indeed that operation is itself divine — but God is not lost in it.

We may understand why the creation of the cosmos already involves an act of self - humbling on God's part if we reflect briefly upon the theological notion of divine omnipotence.

I believe in God of the Creations made celestially and the establishments of each and every evolved creations manifested upon the celestial domains... You need not believe...

Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God's enemies.

Surely feel that you are not aware of the proper way of how to preform ablutions or keep your A$ $ as clean...!?! So please speak of no superior or inferior we are all of Adam & Eve and are as equal only those who fear God most are more superior but as I see you are not God fearful since you look upon his creations and Worshipers as if inferior to you although they might be remembering, worshiping and praying to God more than you do... or will do in your life...

Not the beginning or the end of prayer or proclamation, of the duty laid upon «all humankind to work for peace, and justice, and the integrity of God's creation.

It constitutes the «why» behind God's act of creation: «With unimaginable love you looked upon your creatures within your very self, and you fell in love with us.

They open up the possibility for God to be related to the creation, and in this instance at the level of human existence, in the light of the new occasion, by the responsiveness of God to that event and by his employment of that event to bestow upon his human children still further «graces and mercies».

If by God's «glory» we understand a majestic court scene in which God is seated upon a great throne, lording it over the creation and gloating in his divine magnificence, then the phrase suggests ideas that are the exact opposite of the «Galilean vision» of the Love which is self - giving, gladly receptive, utterly ungrudging in generous openness to all that occurs in the created order.

The creation at large is not simply a stage upon which the one significant drama, namely human life, is acted out; on the contrary, it is all significant so that the very «stars in their courses» are important and have their place in what God is doing in the creation.

While the divine character and nature do not change, the ways in which these are brought to bear upon the creation must change if God indeed is influenced and affected by what has taken place in the world.

In these religions there were wars in heaven before the creations... there was killing on earth by the first peoples God created... even Moses who got the ten commandments... of which the first said «Tho shall not kill» immediately upon receiving slaughtered thousand of his own for not immediately adopting them.

Interpretations can be put forward only as they bring the light of God's self - disclosure to bear upon the particulars of God's creation.

To speak of a Creator without a creation is to talk linguistic nonsense — quite as much as to speak of creaturely freedom as if it were a freedom apart from dependence upon God's initiating and continuing concern.

Nature, therefore, is to be looked upon as sacred, rather than as a mere agent of utility for human needs, towards which human beings are called to relate with a sense of duty.161 The arrival of the harvest, as may be noted from the case of the mustard seed, asserts that the time has come when the blessings of the Kingdom of God are available for all including non-human creation.

In the incarnation we learn of the love of God for His creation; in the crucifixion we learn of the judgment of God upon all flesh; and in the resurrection we learn of God's will for a new world.

I am satisfied beyond doubts that God's first begotten son was with God from Celestial Creations beginning moments to the ending ways of evolved creations manifestations upon any earthen world capable to bring forth life and sustain life in the abundances... You need not be satisfied...

There is a dark reality of evil which sets the creation against God's love, and turns the human heart upon itself.

11Apparently, he (and his community) could not quite believe that God was utterly atemporal, but he still could reconcile his views with Greek immutability by drawing upon the traditional view of creation in seven days.

A careful reading of the Greek text, says Stendahl, «must lead to the translation: «And as many as walk according to this standard [the new creation in Christ], peace be upon them — and mercy also upon the Israel of God.»

God becomes dependent upon creation for the expression of His nature.

And the partial self - creation of creatures depends upon their decision and not God's.

Griffin therefore focuses his attention upon what we have called the christological aim, although he generalizes it beyond the scope of mankind: «In actualizing God's particular aims for him, Jesus expressed God's general - aim for his entire creation.»

We make now another point which follows on from the real, the actual impact upon the creation, of the sin of man, and the rejection of God and his Christ.

So as we draw to the close of this Year of Faith, may God turn our hearts to him, and make us a «fire upon the earth»» a fire that lifts up his creation in love.

God knows and loves only concrete realities, both spiritual and material, in their existent actuality and unto their final purpose in the one plan of creation centred upon Christ.

This historical development is completely open - ended, for process thought does not impose any particular pattern of historical development upon history, since God is ever resourceful in finding new perfections for creation to strive for.

But it also intimates that God is (as I like to put it) also «alongside» or «with» the creation, acting not only upon it and within it but also as self - identified with each and every created event or occasion.

Human sexual differentiation is the foundation within creation that God builds upon in order to bring about the Incarnation.

The enhancement of the divine life in its consequent aspect has opened up new possibilities of relationship with the creation and has also provided new material through which God may act upon creative potentiality, thus bringing to pass that emergence of novelty which is so genuine an element in our experience and (as our observation informs us) of the world at large.

But the Jewish belief in creation does not possess the character of a theory to explain the universe; instead, it is the expression of the consciousness that man in his whole existence in the world is dependent upon God.

According to what he calls the «first degree of humility,» which is the lowest degree necessary to attain salvation, it is incumbent upon the Christian «to obey the law of God our Lord in all things, so that not even were I made lord of all creation, or to save my life here on earth, would I consent to violate a commandment, whether divine or human, that binds me under pain of mortal sin» (Spiritual Exercises # 165).

WE are the only living creations upon whom God's law imposes the obligation to meet the needs of men and women of the poor SO THAT they may come to the saving knowledge of God Jesus the Messiah.The biblical church is NOT a corporate legal fiction with limited liability.

In other words, Noah learned what it is to be a creature in relation to other creatures in a network of care, in a creation dependent upon God.

Maximus» emphasis upon the Incarnation highlights the order of the logoi — the divine willings or intentions for each created being united in the divine Logos — of providence, which directs creation toward its full expression as the likeness of God.