Sentences with phrase «as mysteries of our world»

1See Eberhard Jüngel, The Doctrine of the Trinity: God's Being is in Becoming (Grand Rapids: Eerdmans, 1976) / and God as the Mystery of the World, trans.

Of the same order as the mystery of the world or the mystery of the Church.

Wishing you moments of rapture as mysteries of our world are revealed.

Not exact matches

But as the mystery has deepened, US investigators have begun to look more closely at the insular, high - pressure world of the Havana embassy, and they have found a picture that is far more complex than the rhetoric and headlines have suggested.

Google drives hundreds of millions of visitors to websites world wide and excluding the opportunity to attract organic traffic, even if it's now a bit of a mystery as to what was searched on, would be foolish.

But unlike that trip, which remained a mystery to much of the world until just last week, his maiden trip as secretary of state was replete with televised welcome ceremonies, live - streamed photo ops and well - attended media events.

In the last six years of John Paul's life» as his physical condition deteriorated, and some called for his abdication, insisting that he was no longer capable of managing the bureaucracy of the Church» the mystery of the interconnection of love and suffering was dramatically realized on the world stage.

Indeed, as Pleket has shown, from Augustus onwards, the emperors were the focus of «mysteries» that resembled the long - established mysteries of the Hellenistic world, and drew substantial numbers of adherents.

There is a great mystery here, but The Catechism of the Catholic Church teaches that «God permitted such painful upheavals as the angels» fall and man's sin only as occasions and means for displaying all the power of his arm and the whole measure of the love he wanted to give the world» (CCC 760).

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).

The world has its mysteries, and one of them is that dogs seem to know where magnetic north is, as shown by their orientation when they relieve themselves.

These worlds were needed hundreds and thousands of years ago to explain mysteries that today are explained and understood as nature in public school classes.

Let others, fulfilling a function more august than mine, proclaim your splendours as pure Spirit; as for me, dominated as I am by a vocation which springs from the inmost fibres of my being, I have no desire, I have no ability, to proclaim anything except the innumerable prolongations of your incarnate Being in the world of matter; I can preach only the mystery of your flesh, you the Soul shining forth though all that surrounds us.

All men naturally worship someone or something, but in the commonly assumed absence of God, this worship is given almost wholly to such things as success, sport, the heroes or heroines of the fantasy - world of the screen or stage, or to the mysteries of science.

The liturgical heritage of Judaism, the psychological and practical needs of the worshiping group, and the inexorable pressure of ideas and customs in the Mediterranean world, especially in the mystery religions, presaged the development in Christianity, as in other faiths, of ritual and sacrament.

«Reflecting on the unity of man and woman as described at the moment of the world's creation (cf. Gn 2:24), the Apostle exclaims: «this mystery is a profound one, and I am saying that it refers to Christ and the Church» (Eph 5:32).

This «prologue» to the Gospel culminates in a statement which both the world of his day and the world ever since have rejected as destructive of all religious thought about and awareness of the mystery of the divine.

At last, the gorgeous surface of things comes to appear as a true mystery, a sacrament destined to transform our imaginations, leading us to reread the world as a poem produced by the one idea, the one who imagines things into being, the sun who is also and always the Son of God.

man's special place in the cosmos, his connexion with destiny, his relation to the world of things, his understanding of his fellowmen, his existence as a being that knows it must die, his attitude in the ordinary and extraordinary encounters with the mystery with which his life is shot through.

There are many mysterious things about the modern world, but the biggest mystery of all is how «the sexual revolution» is viewed as some sort of feminist triumph, when the objective truth is that if the most despicable, cretinous, woman - loathing men of a century ago had outlined their....

Hence, if we situate the call of Abraham, as well as other special revelatory moments of the history of religion, within the wider context of cosmic evolution, this may help soften the «scandal of particularity» associated with any unique or distinctive summoning by God of a particular people to bear witness in a novel way to the divine promise and mystery that come to expression first in the very creation of the world.

All of the other pages and articles listed on our website explain the deep hidden mysteries of God and how and by whom this whole world has been deceived as confirmed in Revelation 12:9.

Only silence; agonizing silence, which would later turn to ceaseless prayer before altars, and usher forth the realization of a maternity that would be hidden from the world — a mystery of hidden love that would be lived as one Mother had shown before, pondered in the heart, and then held lifeless on the hill of Calvary.

As Karl Rahner has often emphasized, revelation means fundamentally the communication of the mystery of God to the world.

He had watched the sacred New Year procession; he had seen, for the pious but benighted Babylonian, a profound mystery taking place under the eyes of the beholder as Marduk and Nabu went out in solemn pilgrimage to the Akitu house, there to settle the fates of the incoming year; he had witnessed the annual festival in which Marduk triumphed over all his foes, cosmic and terrestrial, and himself died that life might once more return to the world.

That such world was primarily the region of the group's habitat means little for our purpose, except as the limitation added to its mystery when distance beckoned in all directions into the unknown.

Honest recognition of this, along with our admission that much pettiness and silliness sadly disfigures the ecclesiastical world, need not rule out loyalty to the mystery of the Body of Christ, although it makes it imperative that such loyalty lead to action that will purify and reform the community as we know it.

This realization of the supra - temporal as event, this entrance of the supra - mundane into the world, the «Word made flesh» — this is the mystery of the New Testament eschatology.

The chapter headings give us an overview of the work: Ignorance of Scripture is ignorance of Christ: the theological project of Joseph Ratzinger; The critique of criticism: beginning the search for a new theological synthesis; The hermeneutic of faith: critical and historical foundations for a biblical theology; The spiritual science of theology: its mission and method in the life of the church; Reading God's testament to humankind: biblical realism, typology, and the inner unity of revelation; The theology of the divine economy: covenant, kingdom, and the history of salvation; The embrace of salvation: mystagogy and the transformation ofsacrifice; The cosmic liturgy: the Eucharistic kingdom and the world as temple; The authority of mystery: the beauty and necessity of the theologian's task.

The triunity of God can serve as a symbol, offering a hint or intimation into the mystery of God as God is active in the world; and our process conceptuality has made it clear that God is the divine activity.

In fact, the more I learn about the world, the more I know about science, the more I am amazed about the mystery of this planet and this universe — and it strengthens my faith as opposed to weakens it.»

And by disbelief I do not mean some sort of brave rejection of the doctrine, some defiant demand flung at heaven for possession of one's own soul; I mean merely the impotence of an imagination that finds the very notion of sin incomprehensible, the conscience of a man who is sure that, whatever sin might be, it surely lies lightly upon a soul as decent as his own, and can be brushed off with a single casual stroke of a primly gloved hand; I mean an habitual insensibility to the illuminations and chastisements of beauty, a condition of being wholly at home in a world from which mystery and sin and glory have all been banished, and in which spiritual wretchedness has become material contentment.

In our haste to assign value to the world of nature so as to maximally exploit it (chemists have reckoned that the material value of a person amounts to approximately $ 12), we have foolishly ignored the fact that what we are up against is mystery, God's grace at work.

Perhaps aspects of them, such as their ethical implications, may be compared, but as total approaches to mystery, to human existence, and to the world, it makes little sense to say that one is clearly better than another.

In its focus on Jesus Christ as the revelation of God, Christianity claims that the ultimate mystery of reality becomes incarnate in the life of a particular human being at a particular time in the history of the world.

Percy conveys the postmodern, post-Christian Tupperware partygoer's disappointment in the randomness of a world «lacking mystery and substance» as he employs a playful literary technique involving human «looniness» to explore the dilemma of man's uncertainty about the nature of existence.

The myth of a mystery religion (or the symbol of the comparative - religious school) could only point Out what ought to be; as the «law» of the Hellenistic world it would simply be a new legalism ending like the Jewish law in despair (Rom.

Nevertheless, as mysteries of the natural world are «explained,» and as man gains more and more mastery over nature, one particular necessity to invent «gods» tends to die away.

The meaning of the mystery is Love; and it is the only meaning as it is the enduring survival from what goes on in a world of «perishing occasions.»

This abrupt turn from a causal theory of consciousness to talk about emergent properties not only leaves the puzzle about causality dangling, it compounds the mystery by evoking still more elementary puzzles about the meaning of emergence and evolution, as well as about how and where to locate sentience in an evolving «physical world.»

It may be that every rationalistic inquiry, which is committed to the belief that something intelligible and (at least partially) true can be said about the world as we find it, is obliged to acknowledge mysteries evoked by the notion of an imagination capable of overcoming the divisive effects of the distinction between the sensible and the intelligible that Plato introduced into metaphysics.

It is significant that Vatican II (and also the Uppsala Assembly of the World Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church in the Modern World) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and dWorld Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church in the Modern World) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and dWorld) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and dworld history which is shaped not only by the forces of goodness and life, but also by the forces of evil and death.

Any way you look at it, this is a mysterious world, but of all the ways in which the mystery can be stated none seems to me so improbable, so irrational, as to say there is no God, no Mind or Purpose in the universe, and all that is beautiful and right here is the accidental result of physical atoms going it blind.

... As a Canadian looking south it seems almost ludicrous to watch the childish interaction of USA citizens about the healthcare question... Most of the developed countries especially Western and European countries have enjoyed top healthcare for its polulations for anywhere from 60 years to over a century... Why the USA refuses for once to look beyond it «s borders is a complete mystery to the outside world....

It is almost as if he wanted to find a way back again to the experience of the child's first amazement before the mystery of the world and to linger there forever, speaking a language of pure naming, pure invocation — the language of Adam or of the natural poet.

Since the 1890s New Testament scholars have been rediscovering the importance of apocalyptic literature among Jews and Christians in the ancient world, represented in the books referred to as Apocalypses, which offer visions, revelations of the future, and other divine mysteries.

To his mind, our age is simply the age of technology, which is to say that our reasoning is simply a narrow and calculative rationalism that sees the world about us not as the home in which we dwell, where we might keep ourselves near to being's mystery and respond to it; rather, the world for us now is mere mechanism, as well as a «standing reserve» of material resources awaiting exploitation in the projects of the human will.

In accepting his presence in the world, precisely as man found himself before the «cipher» or «word» of the world, he came to encounter the mystery of the contradictory aspects of a reality or of a «sacrality» that he was led to consider compact and homogeneous.

Further, he viewed the history of Judaism as a mystery linked to the fate of the entire world.

None of our present anticipations of the mystery of the future can adequately forecast the actual shape it will take as it comes into conformity with God's vision for the world.