Sentences with phrase «by the crucifixion of»

Not exact matches

Paul and the Romans made the rumor of a crucifixion into a savior story by usurping other existing traditions, such as the Mithraic virgin birth, and death of the sun god Mithra.

Proof of God's Existence by John Daniel Nyce — Jesus» birth, transfiguration, crucifixion, miracles, empty tomb, resurrection and postmortem appearances - The One who fulfilled 330 prophesies.

Though crucifixion on this cross only means physical death, not spiritual.The ankh was a symbol, not of death, but of life, and it is the ankh that was used by all Christians until the 4th century when the Vatican introduced the Roman cross for the first time.

Plus, the crucifixion would have meant nothing if it hadn't been preceded by an exemplary life of compassionate giving.

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

18:15, 19 Matthew 21:11 John 6:14 John 1:45 Acts 3:22 - 23 Messiah to be the Son of God Psalm 2:7 Proverbs 30:4 Luke 1:32 Matthew 3:17 Messiah to be raised from the dead Psalm 16:10 Acts 13:35 - 37 Messiah to experience crucifixion Psalm 22 Psalm 69:21 Matthew 27:34 - 50 John 19:28 - 30 Messiah to be betrayed by a friend Psalm 41:9 John 13:18, 21 Messiah to ascend to heaven Psalm 68:18 Luke 24:51 Acts 1:9 Homage and tribute paid to Messiah by great kings Psalm 72:10 - 11 Matthew 2:1 - 11 Messiah to be a priest like Melchizedek Psalm 110:4 Hebrews 5:5 - 6 Messiah to be at the right hand of God Psalm 110:1 Matthew 26:64 Hebrews 1:3 Messiah, the stone which the builders rejected, to become the head cornerstone Psalm 118:22 - 23 Isaiah 8:14 - 15 Isaiah 28:16 Matthew 21:42 - 43 Acts 4:11 Romans 9:32 - 33 Ephesians 2:20 1 Peter 2:6 - 8 Messiah to be born of a virgin Isaiah 7:14 Matthew 1:18 - 25 Luke 1:26 - 35 Galilee to be the first area of Messiah's ministry Isaiah 9:1 - 8 Matthew 4:12 - 16 Messiah will be meek and mild Isaiah 42:2 - 3 Isaiah 53:7 Matthew 12:18 - 20 Matthew 26:62 - 63

God is Redeeming Books, Redeeming Scripture, Redeeming Theology Bible & Theology Topics: atonement, Books by Jeremy Myers, Books I'm Writing, crucifixion of Jesus, death of Jesus, Kindle, Nothing But the Blood of Jesus

God is Uncategorized Bible & Theology Topics: Books by Jeremy Myers, cross, crucifixion, death of Jesus, satan, satan cast out satan, Theology of Angels, Theology of Jesus, When God Pled Guilty

God is Redeeming Theology Bible & Theology Topics: Books by Jeremy Myers, Calvinism, crucifixion, grace, Theology of Salvation

God is Redeeming Books Bible & Theology Topics: blood of Jesus, Books by Jeremy Myers, Books I'm Writing, crucifixion of Jesus, law of Moses, Nothing But the Blood of Jesus, sacrifice, scapegoating, violence of Scripture

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.

The endorsing of genocide, rape, torture, slavery, misogyny, infanticide, etc. is not erased by the crucifixion.

Along with John's baptism and new believer's baptism (Acts 2:41; 8:36; 10:47 - 48; 18:8), there is baptism into Moses (1 Cor 10:2), baptism of the cup and crucifixion (Matt 20:22; Mark 10:38; Luke 12:50), baptism by the Holy Spirit (Acts 1:4 - 5; 11:16; Rom 6:3 - 4; 1 Cor 12:13; Gal 3:26 - 28; Eph 4:5), and baptism with the fire of judgment (Matt 3:11; 13:25; Luke 3:16).

Actually sir, the execution / crucifixion of the ancient itinerant apocalyptic preacher you refer to WAS well doc - um - ented by the the contemporary Roman historian T - i - tus Flavius Josephus.

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

The first known practice of crucifixion was by the Persians, and it was closer to impaling a person on a sharpened pole than what we think of as crucifixion.

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 New Testament claims that this Jesus of history, whose father and mother were well known to his contemporaries (John 6:42) is at the same time the pre-existent Son of God, and side by side with the historical event of the crucifixion it sets the definitely non-historical event of the resurrection.

The crucifixion, then, can serve as at - one - ment by showing people the nature of the love of God's messenger and — by inference — the nature of the love of God.

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.»

This was symbolized by a table - fellowship which celebrated the present joy and anticipated the future consummation; a table - fellowship of such joy and gladness that it survived the crucifixion and provided the focal point for the community life of the earliest Christians, and was the most direct link between that community life and the pre-Easter fellowship of Jesus and his disciples.

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.

Paul's new religion did not fit well with the Jewish beliefs held by the followers of Jesus (led after the crucifixion by Jesus» brother James).

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.

«The event at the center of orthodox Christianity — Jesus's crucifixion — was radically reinterpreted by the Gnostics.

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 regards the world as given over to the power of judgment until the crucifixion and resurrection of Christ brings mercy and redemption, and he regards man as by nature vile and as incapable of receiving pardon from God until the advent of Christ.

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 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 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.»

The concept of atonement of sins by beleiving Jesus died for One's sins was developed later to justify the crucifixion which many christians believe it happened.

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.

Because Jesus died by crucifixion, the cross became the chief symbol of Christianity, and the heart of Christian proclamation.

like islam), but has a radical realism, demonstrated by the incarnation / crucifixion / resurection of its founder... and, ideally, by its followers...

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.

The Gospels underscore the irony of Jesus» crucifixion by describing how he was mocked.

, historians help us understand that the Judaism of Jesus» time was more diverse, interesting and grace - filled than the Gospels would lead us to think, and that the crucifixion can not be understood as simply the result of a religious plot against Jesus carried out by the Jewish people or their leaders.

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.

The links, which state that the women were observers from a distance at both the crucifixion and the burial, appear to be editorial additions made by a literary editor, rather than part of an original narrative from oral tradition.

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.

Simplistic growth models such as unfolding flowers are deceptively attractive but inadequate when applied to the complexities of human life The recognition that «dying» precedes rebirth is a valuable part of ancient Christian wisdom (expressed symbolically by crucifixion preceding resurrection).

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 2011).

We tremble to pray for a renewal of creativity within the church, for we sense that it can come only by way of crucifixion.

Paul's effective knowledge of Jesus came to him only after Jesus» crucifixion, by way of the testimony of others.

It is easy to mark the point at which the Christian message came into being, and that is the moment at which certain of Jesus» followers claimed to have seen him alive again after his death by crucifixion.