Sentences with phrase «as mysteries which»

The genre is loosely defined as mysteries which contain no explicit sex or excessive gore or violence.

I loved this book as the mystery which drives the story is good but it is the Shaker backdrop and the time 1796 which make the character all the more interesting.

Not exact matches

If you want to follow in Freedman's footsteps, you can find legitimate mystery shopping opportunities — which involve posing as a customer and completing questionnaires about your experience for $ 8 to $ 20 per hour — through MSPA - NA.

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.

Maximus the Confessor interprets this event as a moment in which the disciples passed from flesh to spirit because «having both their bodily and spiritual senses purified, they were taught the spiritual meanings of the mysteries that were shown to them.»

James Nuechterlein's medley of reviews of the three new Lincoln studies is particularly artful in weaving together so much that we have come to know about the mature Lincoln who led the Union through the war years, as well as pointing out those areas in which Lincoln will perhaps always be clothed in mystery or contradiction.

Anyway, all this to say that you have finally be able to unlock a major mystery for me and give me insight into the possible reason that God allowed me to be so viciously attacked (I was maligned, kicked out of church, lost all my friends, the whole bit... There are still people posting publically that I'm satan spawn, a worker of unrighteousness sent to destroy Gods Church, etc, etc — all because I refused to «repent of my pride which believes I chose to accept Jesus as my personal Lord and Savior».)

In a time in which the human body seemed to lose any iconic significance, in the weakness of his failing body, John Paul participated, as Cardinal Lustiger noted, in the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.»

Arguably Holloway is doing no more than drawing out the implications of St. Paul's claim that in Christ God has «made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth.»

It certainly may try, and even if it hits on the truth of the matter, since the human is a Mystery unto Itself (and set within the context of Ultimate Mystery), are we not left with a great many perspectives on the matter, which might indicate that a more tentative approach may be the best way to go regarding the question of the OP, so as to make room for those who are just as caught up in the Mystery as we ourselves are?

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).

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.

The believing man who passes through this shattering of security returns to the everyday as the henceforth hallowed place in which he has to live with the mystery.

«For he has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth» (Eph.

We are left asking questions in a process of interrogation that is partly, though not entirely, self - interrogation, to which we see no easy end; but this may be as it is because the mysteries that set our inquiring in motion have their authority over us, thus continually to disturb our minds, only because they do touch what is ultimate, which is at once within and yet wholly beyond our comprehension.

It is not enough to treat sex as a mystery, which it is, or as something about which everyone knows, which in a sense it is.

As a matter of theology, the word asserts that «whatever is divine» in Jesus, his deity, is as truly and fully divine as very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeAs a matter of theology, the word asserts that «whatever is divine» in Jesus, his deity, is as truly and fully divine as very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeas truly and fully divine as very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeas very God himself; but as a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeas a matter of religious conviction and experience, it is the assertion that very God, in all his mystery and in all his glory, is of «one substance with,» is the same reality as, that which in Jesus Christ we have been given to see and know and touch and feeas, that which in Jesus Christ we have been given to see and know and touch and feel.

At first the ritual was doubtless figurative, a ceremonial cleansing in water, which was regarded as symbolizing, rather than effecting, the purification of the inner life, and the origin of which lay in the baptism of John and kindred customs rather than in the sacraments of the mystery religions.

Let it be said here and now, however, that we need not conclude that the very sciences which are forcing us more and more to abandon as invalid our traditional understanding of the nature and destiny of man, have thereby solved the riddle of life and of the mystery of man.

Certainly Christian life, which is nothing other than the acceptance of the ineffable mystery of God as love, must be accomplished in the concrete details of earthly life, which is determined by the secular forces of science, of politics, of power and also of guilt.

A mystery segment called «The Buford Files» features a bloodhound (Buford) with a southern accent and an electronic head which can function as a computer!

Before the flourishing of Bultmann's career, New Testament scholarship had been dominated by literary criticism, which attempted to uncover the secret of how the texts were compiled; by investigation of the Hellenistic background, especially the mystery religions surrounding the early church, as part of a sociological critique of the history of religion; and by excitement about the apocalyptic content of the teaching of Jesus as a first century Jew.

But this «Therefore» doesn't make sense if you look a the end of chapter 11, where Paul has digressed in a lengthy doxology, which while it discusses intriguing mysteries of God and praises God, doesn't lead to the logical conclusion that we should present ourselves as living sacrifices to him, but if you read into that «οὖν» an «as I was saying earlier», you can see that before the doxology he issued an important warning in Romans 11:22 — if God is willing enough to be so severe as to cut of the natural branches (the Jews) he will certainly be willing to cut of the ones that have been grafted on (the Gentiles); Romans 12:1 - 2 is a very logical «therefore» to follow Romans 11:21 - 24.

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.

God, he says, «is to be understood as the underlying reality (whatever it may be)-- the ultimate mystery — expressing itself throughout the universe and thus also in this evolutionary - historical trajectory... which has produced humankind.»

The term is not, however, to be found in the book itself; where we hear of «secret words» or of the «mysteries» of Jesus (62) or of «the word of the Father» (79) Thus while the compilation of Thomas is in form not unlike the collection or collections of sayings of Jesus which may underlie the materials common to Matthew and Luke, there is no reason to suppose that the two are related, or that either was originally known as a gospel.

In the paradoxical formula of Archbishop Nathan Söderblom's Gifford Lectures of 1931, «the uniqueness of Christ as the historical revealer, as the Word made flesh, and the mystery of Calvary,» which are an «essentially unique character of Christianity,» compel the affirmation that «God reveals himself in history; outside the Church as well as in it» (The Living God [Beacon, 1962], pp. 349, 379).

7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 making known3 to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

I approach the Bible in all three connections as the communication of doctrine from God; as the instrument of Jesus Christ's personal authority over Christians (which is part of what I mean in calling it canonical; as the criterion of truth and error regarding God and godliness; as wisdom for the ordering of life and food for spiritual growth; and, thus, as the mystery - that is, the transcendent supernatural reahty - whereby encounter and fellowship with the Father and the Son become realities of experience.

On the other hand, Christian preaching is grounded upon that revelation, which it must obey as the «steward of the mysteries 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.

We can not make direction more rationally comprehensible than this, for it is ultimately a mystery, even as are our freedom and our uniqueness to which it is integrally related.

As some Muslim and Christian thinkers come close enough to each other to understand the truths of experience which are enshrined in long - held doctrines, they find themselves grappling with same mysteries.

Buber's criterion of the uniqueness of the fact is of especial importance because, as in the concept of the historical mystery, it goes beyond the phenomenological approach which at present dominates the study of the history of religions.

«The great scattering which followed the splitting - up of the state... is endowed with the mystery of suffering as with the promise of the God of sufferers.»

Mystics of all faiths point us to the true place of meeting which is in the presence of God, where comparisons become if not odious at least irrelevant, as the mystics sense the Divine Mystery, who is both the source and sustainer of all life and the most intimate presence in the heart and life of the believer.

As a step in one direction leads from dogma to magic, a step in another leads to «gnosis,» the attempt to raise the veil which divides the revealed from the hidden and to lead forth the divine mystery.

Moreover, he goes on to praise the ancient Latin orations for giving «an other - worldly, superhuman atmosphere through their sense of age and mystery», which rather suggests that he was neither as favourable towards a vernacular Mass, nor as opposed to the use of «archaic language», as Fr Hill so confidently declares.

The holiness of God is the mystery of His ineffable being manifested to us as His glory, which includes His righteous and merciful acts to which we are to conform our own lives.

Suffering and mystery, to which Feuerbach attributed the existence of religion, are now seen more precisely as the sorrows brought about by enforced, unreasonable, incomprehensible and alien conditions of life (social structure).

Through this dark gate (which is only a gate and not, as some theologians assert, a dwelling) the believing man steps forth into the everyday which is henceforth hallowed as the place in which he has to live with the mystery.»

This accounts for Jacob's destiny as much as for the mystery of the act in which God reveals his name to Moses — YHWH: the one who is (Ex.

And this Mystery is expressed so beautifully by St Paul as «this mystery of the Gentiles, which is Christ in you, the hope of glory» (ColMystery is expressed so beautifully by St Paul as «this mystery of the Gentiles, which is Christ in you, the hope of glory» (Colmystery of the Gentiles, which is Christ in you, the hope of glory» (Col 1:27).

And there can be no question that one of the great theological achievements of the Missal of Paul VI is the way in which the paschal mystery emerges with clarity as the centre of the liturgical year and, indeed, as the centre of every celebration of the Eucharist.

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.

This statement which is himself disappears, as it were, into the mystery of God.

I like the way Alan Hirsch describe the «message» of the Bible as being «simplex» simple because it can be understood by a child and an illiterate peasant complex, because we'll spend our entire life always discovering new aspects of it, and struggling to know more and more God and Jesus, and «the mystery» which Paul was running after (Phil 3)

We do not dare to treat the Bible as straightforward logic or history, even though it contains such, if we want to discern the objective reality and mystery to which it points.

---- the egyptian mystery systems — maybe they are not as mysterious as you think, maybe worth another look, — this time without preconceived notions — like that they are pagan, like that they are about gods and goddesses — try to find and establish the «Eye», which the glyphs speak of ---- Comparison is the key, to the door which is Life --

At a time when individualism was still, generally speaking, obscuring the fullness of traditional catholic teaching on this mystery, he wrote: «When Christ comes to one of his faithful it is not simply in order to commune with him as an individual;... when, through the mouth of the priest, he says Hoc est corpus meum, these words extend beyond the morsel of bread over which they are said: they give birth to the whole mystical body of Christ.