The Christian calling is not only to service, not only to self denial, not only to a nature that is foreign to the status quo — it is a calling to life, abundant life — to express realities in the here and now that affirm the true value of
creation and redemption as the work of the Father, Son and Spirit — to serve and give ourselves up in a manner that truly allows that to be made evident, that the world may become aware of the true fragrance of God — Jesus Christ.
For theological resources regarding nuclear disaster we must turn to the prophets of exile, Ezekial and Deutero - Isaiah, reaffirming with them God's
creation and redemption as universal in scope, and thus repudiating nationalism.
Not exact matches
Such realism gives added force to our reading of St. Paul's reflection on a
creation that is not yet what it will be: «We know that the whole
creation has been groaning in travail together until now;
and not only the
creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly
as we wait for adoption
as sons, the
redemption of our bodies.»
If material
creation is also to be redeemed,
and redemption requires belief
as a condition, then the infrahuman levels also must have some degree of belief proportionate to their level, that is, a belief that is inarticulate
and implicit.
It carried to fulfillment a long development of thought, disentangling persons from submergence in the social mass
and giving to each one status, meaning,
and rights of his own; it concentrated attention on the spiritual value of personality
and its possibilities; it created a religion to be entered by free personal choice, regardless of race or nation; it set persons to building a social fellowship for the
redemption of souls;
and it proclaimed
as the ultimate goal of divine
creation and human hope the kingdom of God in «new heavens
and a new earth, wherein dwelleth righteousness.»
On the contrary they held that God had created the Logos first, before creating the world, both
as the agent of
creation and as the agent of
redemption.
As a consequence, the old theology de-emphasized or conveniently ignored the fact of the resurrection of the body and the redemption of material creation and spoke instead and almost exclusively of the salvation of the soul pictured as being supratemporal and metaphysica
As a consequence, the old theology de-emphasized or conveniently ignored the fact of the resurrection of the body
and the
redemption of material
creation and spoke instead
and almost exclusively of the salvation of the soul pictured
as being supratemporal and metaphysica
as being supratemporal
and metaphysical.
Teilhard's importance, Berry believes, lies in his comprehensive vision of the universe
as a psychic - spiritual
as well
as a physical - material process, his perception of the human
as the consciousness of the universe,
and his shifting of the focus of Western religious concern from
redemption to
creation.
Paul describes the turmoil
and travail of the earth
as a midwife of all
creation and redemption (Rom.
In the present field of discussion the only points of certainty seem to be these: (a) both
creation and redemption establish the equality of men
and women before God,
as both image bearers
and children of God through Christ (Gen. 1:26 - 27; Gal.
We must feel
creation, revelation,
and redemption as happening to ourselves before we can understand them in the Bible.
The doctrine of forgiveness, the doctrine of the Cross
as a symbol of
redemption, the myths
and the mysteries surrounding the human body
and human sexuality, the identification of sin
and temptation with femaleness, the Image of God, the mind / body dualism that devalues female life, the depreciation of
creation... these are some of the problems Christianity poses, giving subtle sanction to the violence women experience.
A more fundamental set of issues concerns the status of political relationships
as such in the various stages of the biblical drama:
creation, fall,
redemption,
and future transformation.
We are not concerned here to consider the eventual result of this Pauline
and early Christian interpretation of Jesus — the development of the doctrine of the triunity of God, with distinctions made between the eternal Father, the Word (or Son)
as the «outgoing» of God in
creation and redemption,
and the Holy Spirit somewhat uncertainly added to round out the three-fold pattern in unity.
This fits with Keel's
and JW's theology of salvation: «What if instead of seeing salvation's story
as one of
creation - fall -
redemption, we saw it
as creation - incarnation - re-
creation?»
In the language of classical Christian theology, «
redemption» (
as it is called) is another act of
creation; it is in line with
and part of the continuing divine working in the world.
So far from being the God of classical philosophy, who is in no way related to others
and whose sole object of experience is self, the God of Christian scripture
as well
as of the Hebrew patriarchs is consistently represented
as the supremely relative one, who is related to all others
as well
as to self by the unique experiences of
creation and redemption.
The patterns of one's existence now corresponded to a new narrative about the history of the world
as one of
creation and redemption in
and through Jesus Christ.
They see that Paul's words are addressed
as much to our time
as to his: «The whole
creation groaneth
and travaileth in pain together until now;...
and even now we groan within ourselves waiting for our adoption, to wit, the
redemption of our bodies, for we are saved by hope.
We need a vision whereby the very identity of Christ, in his human
and divine natures,
as the physical
and spiritual centre
and fulfilment of
creation, is the basis of his active
redemption of us since sin.
Because this was a rescue, this was
redemption, this was the death that made death die, this was the moment when all of
creation was redeemed
as Jesus swept into the domain of death
and hell, suffering
and sickness, sin
and horror, to cure us
and then rise again victorious, Christus Victor.
These worlds, traditionally referred to
as the «order of
creation»
and the «order of
redemption,» converge at the point of trying to be a Christian within the daily demands of the family, the job, the community around us,
and the larger community of the state
and the world of nations.
Since in the insecurity arising out of its awareness of its finite freedom, the self tends to absolutise itself
and puts itself in opposition to its own nature
as given by God in
Creation and Redemption, self - alienation is an ever - present aspect of human reality.
(Matthew Fox addresses this in Original Blessing (Santa Fe: Bear
and Company, 1983) in which he criticizes «fall /
redemption spiritually»
and proposes «
creation spirituality», a fascinating blend of panentheism, feminism, ecology - awareness,
and Medieval mystics such
as Meister Eckhart
and Hildegarde of Bingen.
Relating this ETR profile to prominent patterns in scripture is not hard:
creation - fall -
redemption, promised land - exile - return, «orientation - disorientation - reorientation» in the Psalms (
as Walter Brueggemann has explained), the journey of the prodigal son to the far country
and back again (Luke 15:11 - 24).
She did, however, offer a ruling principle from her vantage point
as a womanist: «To re-image
redemption is to re-image
creation and to re-image
creation is to re-image relation.»
If we see the Incarnation
as the predestined final crowning of all
creation in Christ, Son of God
and of Man, whose kingly destiny is changed, by the divine mercy, into a painful
Redemption of his fallen inheritance, then we have a much more majestic vision of Christ, one much more in conformity with the vision of John
and Paul,
and one much more capable of development in the theology of gender.
He also commendably puts forward a vision of the unity of all God's actions
as fundamentally one work, but differentiated in its many aspects of
creation, evolution, personal providence, salvation
and redemption in Christ
and eschatological fulfilment.
We mean rather to suggest by the term three inseparable functions of deity
as deity is biblically understood
creation, conservation
and transformation; 26 or, in other terms,
creation, maintenance
and redemption.
But the biblical stories of man's
creation, fall,
and redemption would,
as regards their really important significance, be false if only such truth could be affirmed of them.
The result is a grand theology of
creation, time,
and embodiment
as well
as evil,
redemption,
and consummation: a metaphysical horizon that allows us to read the Bible biblically.
This is evidenced in such things
as Barth's eschatologically oriented framework of
creation, reconciliation
and redemption; his focus on promise
and hope rather than the present possession of God's reign; the reconfiguration of experience
as a determination toward the future; the placing of the divine summons to action — the ethical life — at the summit of each volume of his doctrinal work;
and, above all, his refusal to make his theology an apology for Christendom or to give priority to the established church.
The people are his by right of
redemption,
as well
as by
creation and sustenance.
Christianity, with its doctrine of
creation and redemption that posits the world
as all good
and all God's, is not a world - denying religion.
We suspect that on the road to Damascus St. Paul found his rabbinic teaching was perfectly fulfilled in his overwhelming vision of Christ
as the Lord of
Creation, Salvation
and Redemption which he was to proclaim later in his letters to the Colossians
and the Ephesians.
The concern for theology, not
as a particularist discipline but
as the search for human wisdom about the wisdom of God in the
creation and redemption of man, is manifest in other disciplines besides Biblical studies: in systematic theology frequently, occasionally in Christian ethics, homiletics, religious education
and pastoral counseling.
As the portfolios here change through a
Creation /
Redemption process, there is generally more tax - efficiency here though if a fund has a mix of open - end
and ETF share classes this may not be completely true of only ETFs.
As bond ETFs become more popular, the more
creation and redemptions of shares we have to manage.
The issuance
and redemption of
Creation Units by NextShares funds
and ETFs,
as well
as the issuance
and redemption of individual shares by mutual funds, are primary market transactions.
Authorized Participants This term typically refers to large financial institutions, such
as specialist firms
and market makers, which are involved in the
creation and redemption activity of exchange - traded funds.
Worth reading up about the
creation and redemption mechanism (here is a good place to start) to understand the exact way this happens in ETFs
as it's very key to how they work.
A recent survey of Japanese video game developers revealed that a majority of eastern developers prefer games produced in the west (such
as Red Dead
Redemption and Heavy Rain) to their own
creations.
Old formula
as prescribed by IRDA
and as contained in the policy document: Market value of the investment plus / (minus) expenses incurred in the purchase / (sale) of assets plus current assets
and accrued interest (net of fund management charges) less current liabilities
and provisions, divided by, number of units outstanding under the fund at valuation date (before
creation /
redemption of units).
Modified formula
as stipulated by IRDA effective August 18, 2011: Market value of the investment held by the fund plus value of current assets less value of current liabilities
and provisions, if any
and divided by the number of units existing on the valuation date (before
creation /
redemption of units).