Sentences with phrase «by crucifixion in»

And then he also proceeds to explain to him that his calling will mean death by crucifixion in his old age.

Not exact matches

Jesus suffers and is humiliated in his crucifixion by the Romans but rises from the dead to take his place in heaven.

«Our Messiah, who came to us in the form of a mortal man, but who by his suffering and crucifixion attained immortality.

One means simply «to hang on a cross», but I believe the word crucifixion as used in the Koran means to «kill a person by that means».

Considering that Jesus was truly innocent, and was also God incarnate, the crucifixion is, without a doubt, by far the most evil event ever carried out in the history of all humanity.

And considering that Jesus was truly innocent, and was also God incarnate, the crucifixion is, without a doubt, by far the most evil event ever carried out in the history of all humanity.

This participation of God in human pain is characterized by the New Testament as the passion of Jesus symbolized in his crucifixion.24

what you are referring to in many cases are instances that can be related to the crucifixion, or the killing of prophets by the nation Israel.

The crucifixion of Jesus was marked in Jerusalem on Good Friday when thousands of Christians attended a service held at a church considered by some believers to be where Jesus died and was buried.

When he faced death by crucifixion, he spent the night in prayer and told his disciples, «My soul is overwhelmed with sorrow to the point of death.»

Into the brief period of which we have a record are compressed his baptism by John the Baptist — a prophet of the Old Testament stamp — his time of solitary meditation and temptation in the wilderness, the calling of his twelve most intimate disciples, his going about with them healing and teaching in Galilee and its environs, the journey to Jerusalem and his triumphal entry, the stormy events of passion week, his crucifixion, and resurrection.

The first, ascribed to Peter, exists in part in a papyrus fragment which describes the crucifixion and resurrection of Jesus and breaks off when the author says, «But I, Simon Peter, and Andrew my brother, took our nets and went away to the sea, and with us there was Levi, son of Alphaeus, whom the Lord...» This gospel was known to and criticized by Serapion, bishop of Antioch, about 190.

(available on the web, viewed by over 3,000) contains a kind of «doctrinal statement» on 3 days and 3 nights (Tuesday crucifixion and Friday resurrection) and I think it can be regarded as valid until someone refutes the findings and evidence contained in it.

Whatever may have been the actual course of events, historically speaking, which the New Testament means to signify when it speaks of the resurrection of Jesus Christ, it is at least clear that it was the conviction of the New Testament writers, building on the testimony of the disciples after the crucifixion of Jesus — as it has been the continuing conviction of millions of Christian people since that time — that far from Jesus» being «put out of the way» by his death at the hands of the Roman authorities in Palestine, he was «let loose into the world.»

He examines the speeches in Acts and also the editorial skeleton in Mark, and he finds that they follow a more or less common pattern: the ministry began with the «baptism» of John, that is, his message of repentance and work as a baptizer; following John's arrest, Jesus began his own ministry in Galilee, and there «went about doing good,» and «healing all that were possessed by the devil»; then he came up to Jerusalem, where the rulers put him to death by crucifixion; on the third day he rose again, and appeared to his disciples, who were now «witnesses» to the truth of these reported events, namely to his resurrection from the dead.

In a study of his earlier pictures, Kolker notes that «Scorsese is interested in the psychological manifestations of individuals who are representative either of a class or of a certain ideological grouping; he is concerned with their relationship to each other or to an antagonistic environment... [and finally] there is no triumph for his characters» (A Cinema of Loneliness [Oxford University Press, 19881, p. 162) The Jesus of the Last Temptation fits this pattern (as do Travis Bickel in Taxi Driver, Jake LaMotta in Raging Bull and Paul Hackett in After Hours) By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerIn a study of his earlier pictures, Kolker notes that «Scorsese is interested in the psychological manifestations of individuals who are representative either of a class or of a certain ideological grouping; he is concerned with their relationship to each other or to an antagonistic environment... [and finally] there is no triumph for his characters» (A Cinema of Loneliness [Oxford University Press, 19881, p. 162) The Jesus of the Last Temptation fits this pattern (as do Travis Bickel in Taxi Driver, Jake LaMotta in Raging Bull and Paul Hackett in After Hours) By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerin the psychological manifestations of individuals who are representative either of a class or of a certain ideological grouping; he is concerned with their relationship to each other or to an antagonistic environment... [and finally] there is no triumph for his characters» (A Cinema of Loneliness [Oxford University Press, 19881, p. 162) The Jesus of the Last Temptation fits this pattern (as do Travis Bickel in Taxi Driver, Jake LaMotta in Raging Bull and Paul Hackett in After Hours) By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerin Taxi Driver, Jake LaMotta in Raging Bull and Paul Hackett in After Hours) By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerin Raging Bull and Paul Hackett in After Hours) By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerin After Hours) By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerBy eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerin an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerby a God who makes strange demands on his followers.

Without even recounting the crucifixion, Bell presented such vivid images of the patterns of sacrifice in the ancient Near East (the cultural setting for the sacrifice of Isaac) that by the time we got to the story of Jesus, our hearts and minds were connecting the dots.

Within this large design, the violence of the crucifixion and the temple priesthood's highly active part in it are highlighted by smaller touches characterized by ironic reversals: the loyal Peter cowardly denies Jesus, and Joseph of Arimathea» the Sanhedrin member» bravely claims him; the Jewish high priest pronounces Jesus blasphemous and worthy of death, while the Roman centurion supervises the execution and proclaims Jesus the «Son of God.»

He was already Messiah as he went about Galilee; for he had been proclaimed the Son of God at his Baptism; the demons had recognized him as divine; the disciples had confessed him to be the Messiah, their conviction voiced by their spokesman, Peter; at the Transfiguration the chosen three «beheld his glory,» to use again the more explicit Johannine idiom, ordinarily hidden but now momentarily revealed; finally even the centurion in charge of the crucifixion had confessed him «a Son of God.»

As Dom Gregory Dix, in a now famous section of his book The Shape of the Liturgy, put the matter, Christians through the ages have known of no better and more appropriate way to remember» Jesus than by participating in the offering of the Eucharist as «the continual memory» of his passion and death — which also means, of course, the life which preceded Calvary and the knowledge of the risen Lord which followed the crucifixion.

If the Easter faith is understood primarily as the conviction of the exaltation of the crucified Jesus to be Lord and Savior, it is possible to understand how it could have arisen among the dispirited disciples as their response to the «offence» of the crucifixion of their Master, while they wrestled with that problem in the light of the impact made on them by the life and teaching of Jesus, and in the light of their study of the scriptures, of their current convictions about similar figures and of their belief about God.

John, like the other three evangelists, accents the importance of the crucifixion and resurrection by giving these events a major place in the narrative; but unlike them he makes the divinity of Jesus so predominant over his humanity that the teachings presented take quite a different turn.

However, if the Fourth Servant Song was really to be understood as a prophecy of the crucifixion of Jesus, and if this meant that by means of this scripture God was declaring that his death was not a miserable failure but a victory, in that it was becoming a source of blessing to men, then the rest of the Song had some suggestive things to say about this same Jesus.

Virtually every serious historian acknowledges the following basic facts about Jesus: that he died by crucifixion, that his disciples genuinely believed that he rose from the dead and that they had seen Jesus, and that the early Church exploded in numbers soon after Jesus» death.

In other words, the three Passovers mentioned in St. John (2:13; 6:4; 12:1) can be dated precisely to 28-29-30 AD, the last being one of two dates established for the crucifixion by Professor Bradley E Schaefer's scientific calculations (letters November 2011In other words, the three Passovers mentioned in St. John (2:13; 6:4; 12:1) can be dated precisely to 28-29-30 AD, the last being one of two dates established for the crucifixion by Professor Bradley E Schaefer's scientific calculations (letters November 2011in St. John (2:13; 6:4; 12:1) can be dated precisely to 28-29-30 AD, the last being one of two dates established for the crucifixion by Professor Bradley E Schaefer's scientific calculations (letters November 2011).

Pilate ordered Jesus put to death by crucifixion, the most horrible form of execution that the callous Romans had been able to devise; the sentence was carried out on a hill named Golgotha just outside Jerusalem on a spring day in the year A.D. 30.

So meh, you think that Jesus» direct command to obey the laws of the Old Testament in Matthew 5:17 - 18 was somehow changed by his crucifixion?

But when this belief had been formulated it was no longer possible to fend off the scandal of the incarnation and the crucifixion by saying, in effect, that these things had happened to the Son of God, and that that is a different matter from happening to God.

She admits that the sort of things most likely to be important to Christians, such as Jesus» agony in the garden and his «demeanor» during the crucifixion, are not likely to be substantiated by historical means.

If we were to introduce your context of repentance, in that falling away meant these Hebrew Christians were made «impossible to repent» by falling into dead work, this does not fit the compounding statement about repeated crucifixion.

The narrative achieves its effect not only because the passion is seen in relation to the sequels — the earthquake and the resurrection — but also because the account of the crucifixion itself has been strikingly amplified by Luke and John, and the different versions are always fused together in the Christian's memory.

I heard hundreds of personal stories of passion and crucifixion from people who had experienced in the flesh of their own families and communities the terror, torture, rape, and murder that accompanied attacks by U.S. - backed contras.

Genesis and Exodus, for example, are clearly based on earlier Babylonian myths such as The Epic of Gilgamesh, and the Jesus story itself is straight from the stories about Apollonius of Tyana, Horus and Dionysus (including the virgin birth, the three wise men, the star in the East, birth at the Winter solstice, a baptism by another prophet, turning water into wine, crucifixion and rising from the dead).

Worldwide and transcultural mission in John's community is implied by the arrival of Greek inquirers (12:20 - 22) and by the trilingual declaration over a crucifixion (19:20) designed «to draw everyone» to him (12:32).

Genesis and Exodus, for example, are clearly based on earlier Babylonian myths such as The Epic of Gilgamesh, and the Jesus story itself is straight from the stories about Apollonius of Tyana, Ho.rus and Dionysus (including virgin birth, the three wise men, the star in the East, birth at the Winter solstice, a baptism by another prophet, turning water into wine, crucifixion and rising from the dead).

So, in one of Richard Jeffries» books, a young boy looks long at the picture of Christ's crucifixion until, perturbed by its cruelty, he turns the page to escape the sight of it, saying, «If God had been there, he would not have let them do it.»

It might indeed be seen as reinterpreting the role played in the crucifixion by the Jewish leaders; it seems to present them as implicated not by their Jewishness but by their being the establishment.

The fact is, that we have no more evidence that John wrote the Gospel of John than we do that Peter wrote the Gospel of Peter, other than Irenaeus» declaration in 180 AD, in France, one hundred and fifty years after the crucifixion, that the four gospels we have today were written by the persons that he asserts, based upon evidence, that he never gives!

Zoroastrianism, while recognizing the conflict between good and evil discerned also by Christians, can not admit, without being untrue to itself, that in Christ, God, Who is supreme, revealed His love, and that in the incarnation, the crucifixion, and the resurrection He triumphed over evil.

And the artists seemed to delight in them — terrible pictures of the devil stoking his fires with the bodies of the damned, tempted for all eternity and never satisfied by the things on which they had made themselves happy, and unhappy, in life; likewise the delineation of the crucifixion of the man - God, Jesus looking out from a realistic scene of terrible torture.

By the early years of the sixteenth century he was able to have a vast illustrated catalogue drawn up showing 5005 items, including pieces of the bodies of the «Holy Innocents» (babies murdered by King Herod as described in the New Testament), a thorn from the crown of thorns worn by Jesus before his crucifixion, milk from the Blessed Virgin Mary the mother of Jesus, teeth from various saints, and so oBy the early years of the sixteenth century he was able to have a vast illustrated catalogue drawn up showing 5005 items, including pieces of the bodies of the «Holy Innocents» (babies murdered by King Herod as described in the New Testament), a thorn from the crown of thorns worn by Jesus before his crucifixion, milk from the Blessed Virgin Mary the mother of Jesus, teeth from various saints, and so oby King Herod as described in the New Testament), a thorn from the crown of thorns worn by Jesus before his crucifixion, milk from the Blessed Virgin Mary the mother of Jesus, teeth from various saints, and so oby Jesus before his crucifixion, milk from the Blessed Virgin Mary the mother of Jesus, teeth from various saints, and so on.

In this Gospel, Jesus dies death by exaltation, and his crucifixion is the hour of his glorification (cf. John 12:31 - 33; 13:31).

Medical authorities W. D. Edwards, W. J. Gabel and F. E. Hosmer, much more in tune with medical accuracy than that of correct theology in reference to the Gospels, offer the following analysis in regard to the New Testament Greek and the medical data: «Jesus of Nazareth underwent Jewish and Roman trials, was flogged, and was sentenced to death by crucifixion.

It must be recognized, indeed, that there are comparatively few narratives which correspond in any way to events in the ministry of Jesus, and that where such correspondence is to be found, as for example in the baptism or crucifixion narratives, the gospel account has been so influenced by the theological conceptions and understanding of the Church that we can derive little, if any, historical knowledge of that event from those narratives.

Genesis and Exodus, for example, are clearly based on earlier Babylonian myths such as The Epic of Gilgamesh, and the Jesus story itself is straight from the stories about Apollonius of Tyana, Horus and Dionysus (including virgin birth, the three wise men, the star in the East, birth at the Winter solstice, a baptism by another prophet, turning water into wine, crucifixion and rising from the dead).

«While the brute fact that of Jesus» death by crucifixion is historically certain, however, those detailed narratives in our present gospels are much more problematic.»

The 10 - hour / five - part docudrama is created and executive produced by Mark Burnett (The Voice, Survivor) and Roma Downey (Touched by an Angel) and will cover the Bible from Genesis to Revelation, including stories from Noah's Ark and the Exodus to Daniel in the Lion's Den to the crucifixion and resurrection of Jesus.

Heston's Ben - Hur transforms from a vengeance - minded slave to a man who finds forgiveness by witnessing the crucifixion of Christ (Claude Heater), and in the end feels his voice take the sword from his hand.

A group of Roman soldiers barter for The Robe worn by Christ on the day of his crucifixion in this 1953 film.

The curiosity of the listener is instantly engaged by this multisensory experience - its eclectic aural choreography so alien in this spiritual setting, complete with serene frescoes of ascensions and crucifixions, and yet perfectly attuned to the intimate realm of myth, aspiration, oppression and collective submission that this ancient chapel represents.