Sentences with phrase «biblical images of god»

In other words, the basic point of the biblical images of God as the living, active, loving, personalizing agent is guaranteed.

Finally, Whitehead's notion of God does seem to be an adequate way of understanding and explaining the biblical images of God, and perhaps it is even more suitable for this task than the God of Plato or Aristotle, Augustine or Thomas.

Images abound as one lives in close contact with small children, and as I entered into those relationships I began to reflect seriously on the significance of the biblical images of God as parent.

In the remainder of this chapter we shall isolate features that illustrate divine persuasion drawn from the areas of creation, providence, and biblical authority, reserving for the next chapter the difficult theme of the interaction of persuasive and coercive elements within the biblical image of God as king.

«13 This is true to the Biblical image of God's vulnerability toward man's waywardness.

Not exact matches

Still another alternative, the biblical and classical theological image «the Kingdom of God,» seems to be a possibility for creative theological development, both politically and ecologically, but it brings problems of its own.

Mimi Haddad of Christians for Biblical Equality does a really fine job unpacking these images in her article on the topic, «Is God Male?»

Surely, however, the basic affirmation of Christian theism, founded (once we have got behind the images in which often it was phrased) on the biblical witness to the faithfulness and consistency of God and to his unfailing maintenance of the creation in being, is that all things at all times and in all places are present to God, that he is always at work in them, that he constantly energizes through them, that he never ceases to move in the creation towards the accomplishment of his holy will and the revelation of his holy purpose.

We believe «pro-life» is more than a bumper - sticker slogan; it's an ethic rooted in the biblical idea that all human beings are created in the image of God, and are, therefore, of immeasurable and equal worth in the eyes of their Creator.

To warrant this radical revision — one might almost say reversal — of the Catholic tradition, Father Concetti and others explain that the Church from biblical times until our own day has failed to perceive the true significance of the image of God in man, which implies that even the terrestrial life of each individual person is sacred and inviolable.

This special relationship of human beings to God is indeed the point of the biblical affirmation that they are created «in the image of God.»

So what is the biblical image» in reality», Jesus The Son of Man, Jesus the Son of God, Jesus the lamb of God, Jesus the gate, Jesus the shepherd, Jesus the light of the world, Jesus the resurrection and the life, Jesus the vine, Jesus the king of Israel, Jesus the humble foot washer, Jesus the bridegroom, Jesus the Word.

The biblical faith, on the other hand, emphasizes both man's creaturehood and man as being made in the image of God.

Niebuhr developed his biblical view of man under the idea that man is both in the image of God, and a self - venerating sinner.

(Goux, in Les Iconoclastes, needs of course to find a psychoanalytical basis for the biblical prohibition against representing God and adoring images.

And at yet another point, we are told that, although evangelicals can not accept all of what process theists mean when they say that the world is «God's body», there is a «striking parallel» between the process concept of «God's self - embodiment in a redeemed world» and «the biblical image of the church as the «Body of Christ»» (111).

Biblical visions and images of the rule of Christ such as a heavenly city, the household of God, a new heaven and earth, a marriage feast, and an unending day culminate in the image of the kingdom.

First he emphasized that man's self - transcendence in his spiritual nature is the biblical doctrine of the «image of God.»

Within the context of special revelation, Niebuhr turned to two distinctive biblical teachings about man, man as creature and image of God, and used these two doctrines to clarify and substantiate his original assumption about man's paradoxical environment of nature and spirit, and to refute the competing anthropologies of modern culture.

(2) The biblical view also «emphasizes the height of self - transcendence in man's» spiritual stature in its doctrine of «image of God.»»

Another powerful image in the biblical tradition that is helpful in the development of a theology of nature is found in the second chapter of Genesis where God commissions Adam to name the animals.

The yearning for completion, for acceptance, for oneness with some «other» expressed in biblical images, Bible stories, in relational theology, and in hymns can reveal the inner connection between the experience of physical longing for union and the search for intimacy with God.

The myth of America as «God's new Israel» was a part of the national self - image quite apart from formal theological considerations or specific biblical references.

Probably because they were intellectually unimpressed with the myths and deities of their own people, Greek thinkers reasoned to a kind of philosophical deity that was much more a God of eternity than a God of history, much more compatible with the biblical image of Yahweh than with the image of Lord.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

But, continuing with the thought of God's self - embodiment in a redeemed world, do we not find a striking parallel with the biblical image of the church as the «Body of Christ» (I Cor.

But if Christ and his community of «creative transformation» (Cobb) are an embodiment of God's love in the world, and therefore exert causal efficacy within it, they will tend to produce the kinds of changes in the world expressed in some biblical images of the eschaton.

For Christians the biblical images and patterns are of first importance, since it is from them that the Christian picture of God takes its rise.

On the other hand, if one can bracket the cosmogonical question, the reference beyond the God - world system, and focus upon the journey within the system toward «the maximum attainment of intensity compatible with harmony that is possible under the circumstances of the actual situation» (PS 18:116), then perhaps one will find that the biblical images and the process - relational concepts are richly mutually illuminating after all.

He writes: «The biblical expectation and, indeed, promise of ripeness growing and service of others continuing as we age with God is the substance of the last - lap image of our closing years, in which we finish our course.

These biblical stories, while not being accounts of actual incidents, nevertheless have a connection with actuality which stories of the ordinary kind do not need to have, Thus the creation story is true only if God is in fact the Creator of the heavens and the earth and of man in his image, and the story of the fall is true only if man is in fact alienated from God and thus actually falling short of the glory of his own true nature and destiny.

The fact that biblical images attribute such love to God requires that Christians give them serious consideration as actual characteristics of God.

This interpersonal model was present in biblical writings, especially in the image of God as Father, but was recovered in recent centuries, partly in response to the impersonal character of God's relation to the world in Deism.

Best Interview: Kristin Tennant with «Asking My Pastor About Hell» From Kristin's Pastor: «To hear many preachers and Christians talk, one would think that «hell» as a fiery pit was the primary biblical image of separation from God.

In moving back from philosophical to biblical concepts, however, we find ourselves in a domain of shifting and fluid patterns, and the image of God as king is no exception.

This stands in startling contrast to the biblical declaration that humans were specially created in the image of God — see: www.answersingenesis.org

Noah (PG - 13 for violence, suggestive content and disturbing images) Russell Crowe plays the title character in Darren Aronofsky's (Black Swan) intriguing reinterpretation of the Biblical parable about a righteous patriarch recruited by God to build an ark in the face an impending flood.