Sentences with phrase «godhead which»

The feminine dimension in Godhead which dalit culture seem to have articulated well is yet to be studied and made use of in our feminist theologies.

Jesus was with God in the beginning when God said, Let us make... Jesus is the second person of the Godhead which we call the Holy Trinity being the Father, the Son and the Holy Spirit» Please look up the following Scriptures: John 1:3, Romans 11:36, 1 Corinthians 8:6 and Colossians 1:15 - 16.

Not exact matches

Jesus, Himself, on that night of the last supper, told His disciples that He spoke to them of such things as a Trinity, a resurrection, and re-union on our part with the Godhead made possible through that which He was about to suffer and conquer, so that «when it happened» they might believe.

Yet, we are such hopeless sinners in ourselves that we need a person of the Godhead, the Spirit, to dwell in us and to overcome our sinful body, which is completely damned.

While Keen claims that this element is found in one's autobiography, Moltmann asserts that this beginning point is discovered in the universal cry for freedom which extends even to the Godhead.

The dissolution of this opposition takes place only when each form of the Godhead, by virtue of its inherent independence, dissolves itself in itself: «Therefore that element which has for its essence, not independent self - existence but simple being, is what empties and abandons itself, gives itself unto death, and so reconciles Absolute Being with its own self.»

In other words, the earthly, matter - bound origin of human nature calls forth God's greatest act of loving care and humility — the Incarnation of God the Word through which humanity is united to Godhead in a union more intimate than with any other creature and gradually raised to immortality.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

In this way Pannenberg connects this basic religious phenomenon to the experience of God found in religions, which become aware of the Godhead's activity and essence through the works of creation.

Rather, he seems to say all three persons participate equally but differently in the one Actuality or Individuality which is the Godhead.

Matters of doctrine are discussed on free concils which are not predetermined by any lousy human dwarf (compared with the Godhead), called pope.

I know nothing which can so comfort the soul; so calm the swelling billows of sorrow and grief; so speak peace to the winds of trial, as a devout musing upon the subject of the Godhead.

Following the Maggid of Mesritch, Buber distinguishes between the original Godhead, which desires to impart Itself directly, and Elohim, the impersonal spirit of God working through creation.

In that spirit, then, Dionysius could affirm that love, as applied to the Godhead, «means a faculty of unifying and conjoining and of producing a special commingling together in the Beautiful and Good... and holds together things of the same order by a mutual connection, and moves the highest to take thought for those below and fixes the inferior in a state which seeks the higher.»

There is no more living expression for the intensity with which this thought was thought than the godhead of Mahayana — incessantly multiplying, always clothing itself in new manifestations, always descending anew into the world of men, always prepared for new sacrifices.

We hope that there remains no quarrel with the orthodoxy of our central affirmations that «The fathers maintained the sacredness of matter and its share in God's saving plans ``; that the flesh is central to the plan of salvation; that the Incarnation takes place in order to bring about eternal communion between the Godhead and humanity, and thereby the whole of the physical creation which is summed up in Christ.

The first possibility would treat God the Father or the Godhead as some sort of vacuous actuality devoid of subjectivity; at any rate it would, like the second possibility, ascribe all divine subjective attributes to the subjectivity of Jesus (who can only have one unified subjectivity, not one divine and one human), which is both implausible and heretical.

It is not derived and has no beginning; it is unlike the Fatherhood of God with regard to creation which is characteristic of the creative and providential action ofthe whole Godhead towards created reality (i.e. the activities of «from», «through», and «in»).

Mormons believe in the «Godhead» which is in the Bible (Acts 17:29).

Human cognition is capable of reaching the truth, even through images of various kinds, which can therefore lead us towards an authentic theology of art and aesthetics, enabling us truly, albeit partially, to «image» the godhead.

Theological schools and pastoral initiatives came to dominate which, either in principle or in practice, downplayed the transcendent divinity and the incarnate authority of Christ as literal Godhead made Man living in his Church as the source of truth and life for humanity.

People which encountered Jesus in fact encountered God or the whole Godhead.

The first principle is the basis of Godhead, that which makes God God.

Why should the individual undertake the agonizing process of facing and appropriating the otherness within himself, the multiplicity which he is, if the Godhead himself is understood and imaged as beyond such courageous integration of internal polarities?

No, the word «trinity» is never used in the Bible, but there are passages all over the place which reveal that there are three persons in the Godhead who exist together as one God.

As a result of this loving relationship, God decided to create other beings with which to share the loving relationship He already experienced within the Godhead.

A charming panel by the «Master of the Winking Eyes» (Ferrara, c. 1450) shows the mother playing with her child as her veil slips over his head, an allusion to the way in which the flesh Christ took from Mary «veils» the Godhead.

What was then listed as item thirteen, «The Essentials as to the Godhead,» was by 1933 placed under point two, «The One True God» - resulting in the sixteen - point Statement which has been usual ever since.

This is a self - negation which ultimately realizes itself in the Crucifixion, a crucifixion which Christianity has known as the one source of salvation, and therein it is truly an atonement, but ultimately an atonement of Godhead with itself.

The particulars of the case, something to do with a string of mysterious suicides precipitated by an Egyptian cult existing in Holmes - era London, aren't nearly as interesting as the lengths to which Spielberg and company go to make Homes «exciting» for a mid-Eighties youth audience that mostly learned what they knew about popular entertainment from twin godheads Spielberg and George Lucas.

There is lovely footage of inquisitive Nouvelle Vague godhead Franoçois Truffaut firing probing questions at an Alfred Hitchcock who is clearly loving the attention, but what Jones has done is made a film in which he has roped in a host of other famous directors (David Fincher, Arnaud Desplechin, Wes Anderson, James Gray, etc.) to talk about Hitchcock and how his work affected their own work.