Sentences with phrase «cultus of»

on only the single item of the king's relationship to the cultus of the Jerusalem Temple.

And this situation becomes meaningful for our present problem in the light of the well - known cultus of Baal.

«From such a mass of evidence,» says Lods, «it would seem that we are warranted in the conclusion that before their entry into Canaan the Hebrew tribes must have possessed a fully organized cultus of the ancestors of families and clans.»

This was just the kind of religious life portrayed in the New Testament, not only as a model and pattern, but as a challenge and inspiration The New Testament was thus the abiding source of power which enabled man to realize the true life of religion, and Christ was the eternal symbol for the cultus of the Christian Church.

In Hebrews 2:17 and 4:14 - 16 the Jewish cultus of the temple is brought to mind and Christ is seen as the supreme sacrifice which assuages God's anger and enables us to come before Him.

Not exact matches

The cultivation of culture — first, among Catholics themselves, and then outwards from there — depends on a proper cultus, a liturgy in which God is sought and found.

This has been seriously submitted as weighty evidence that Jeremiah was one of the prophesying attendants on the cultus.

Groups or guilds of prophets are attested over the whole range of the history of the kingdoms from the time of Saul in the eleventh century B.C. until the fall of Jerusalem in the early sixth century B.C. Nor is there any question that these associated professional prophets were related to the cultus and / or the court and regularly discharged certain cultic professional duties.

The subsequent centuries have witnessed endless conflict over the Christian cultus, but one element in the long development of Biblical experience and thought concerning fellowship with God has remained as the common and unifying gain of all — «Thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret.»

While the New Testament, therefore, records the development of personal prayer as the habitual maintenance of an interior spiritual communion with the Unseen Friend, it also records the beginning of a new cultus.

With the ancient altars no longer standing, with the sacrificial cultus interpreted as a mere foreshadowing of the access to God that Christians spiritually enjoyed, with the growing rituals of the new churches still plastic and unformed, personal prayer became the typical method of divine fellowship.

Whatever may be the solution of this difficult and perhaps insoluble problem, the evidence of the New Testament is clear that an organized cultus, with accompanying ideas of sacramental efficacy, was already in process of formation before the canon closed.

The David - Zion event was also given expression in the cultus, that is, in the liturgies of the Jerusalem temple which Solomon built upon the hill of Zion.

This full - fledged view of life is depicted beautifully and profoundly in the book of Ecclesiastes, the words of which expose the bogus promises of Athena's cultus and of the Horatio Alger panacea.

I no longer have enough confidence in the positions of verbal - plenary inspiration and inerrancy to deny that it is possible some aspects of the Hebrew cultus were at first pagan — human methods of honoring gods turned to honor THE God.

In quality the future is of a piece with the present: «now» embraces tomorrow and tomorrow3 — in all of which, appropriate response to the confessional knowledge of meaning in history is faithful participation in the Yahweh cultus.

Both Jesus and Paul followed the usual Jewish custom of giving thanks before partaking of food, and the example of Jesus has made grace before meat an important part of the Christian cultus.

The history of our discipline is replete with examples of leading scholars and schools preoccupied with one or the other form of expression of religious experience: theoretical or practical, myth or cultus, rational or mystical piety, individual or collective religion.

It is a mode of expression which makes it easy to understand the cultus as an action in which material means are used to convey immaterial power.

Bousset has pointed out the gradual transformation of Judaism, during the period between the Old and New Testaments, from a national cultus to a religion of individual piety — a religion of observance rather than of theology, on the one hand, or of deep personal feeling, on the other.

Hence the supreme manifestation of religion was to be found not in personal ethics or in social idealism but in the cultus regarded as an end in itself.

According to Acts 8:1 he was present when Stephen was stoned and approved of his condemnation; and Stephen had rejected the temple cultus, maintaining that the Jewish people had killed the prophets and «the righteous one» (Acts 7:52).

The two prevailing types of cultus in Christian churches are liturgical and sermon - centered, corresponding roughly to the Catholic and Protestant traditions though with no clear demarcation between them.

These are qualities of Yahweh revealed as at once the character and demand of the very God upon whom the whole cultus centers.

Such lines as these have been taken as signifying the unqualified prophetic repudiation of the institutionalized expression of religion in Israel, as indicating the positive concern of Amos and Isaiah, and indeed of all the great prophets, to cut out as a vile malignancy the totality of Israel's cultus.

The prophet's expressed impatience with or even intolerance of the cultus is seen now as castigation not of cult qua cult, not of cultic practice per se, but of the cultus in its present guise.

The form of religious observance, which is the cultus, becomes heinous when it is perpetuated in an existence whose total Structure flatly contradicts that which is symbolized in the form!

Far from repudiating the cultus, the prophet as exemplified in Second Isaiah can and does appropriate the liturgy in common use in the daily round of cultic exercise and, again in the case of Second Isaiah, make frequent appeal to familiar lines in the common ritual in the repeated words, «Have you not known, have you not heard...» (Isa.

Here Gunkel demonstrated the collective apprehension characteristic of the third type and concluded that it originated in the cultus.

The cultus embodied the faith of Israel; it was the rehearsal of God's mighty deeds — and therefore, his self - disclosures — of the past; it was, as appropriation of the past, at once also the dramatic conveyance of meaning in the present; and bringing past and present into the immediate continuum of identity, it appropriated in anticipation the future of the people of God and the history of God.1

He had, therefore, faced in advance the problem of his religion minus land and temple, altar and cultus, and had adjusted himself to that revolutionary situation.

«Now» embraces tomorrow and tomorrow.2 The appropriate response to the confessional knowledge of meaning in history is, of course, faithful participation in the Yahweh cultus.

What is the good of maintaining the cultus and holy things if the people itself is not holy?

This undoubtedly signifies that God no longer supports the cultus, that he no longer accepts the consecration of cultic objects.

The cultus served as the fourth mediator of divine presence.

The temple cultus, with its sacrifices and offerings and the arrangements for providing sacrificial victims, had become such an elaborate, noisy, and odorous affair that to the earnest young prophet from Galilee the spirit of true worship must have seemed to be lost.

We sense in Habakkuk the meeting of the free - ranging prophetic articulation and the best of the long - disciplined liturgical expression in Temple cultus:

10 - 13), a decalogue is given which, however, concentrates exclusively on concerns of the cultus, and has therefore come to be known as the Ritual Decalogue, as against what is often called the Ethical Decalogue of Exodus 20 and Deuteronomy 5:

The historical, etiological and theological meaning of the covenant in relation to the patriarchs (Genesis 12 - 50), the Sinai decalogue (Exodus 19 - 20), the Covenant Code (Exodus 2:1 - 24), the work and person of Moses (Exodus 32 - 34), the priestly cultus and ethic (Leviticus 16, 19, 23 - 26), the narratives of wilderness and occupation (Numbers 5 - 6, 11 - 17, 20 - 24; Joshua 1 - 12, 23 - 24).

«Just as the entire life and passion of Christ was directed primarily and comprehensively to the glorification of God, and as even the salvation of man is subordinated to this goal, likewise in the liturgy the soteriological purpose of the rite (santificatio hominis) is totally subordinated to its latreutical purpose (cultus divinus)... The two inseparable objectives of the liturgy, sanctification and homage, do not simply run side by side, but have an ordered relationship to one another; the act of grace is subordinate to the rite (David Berger, Thomas Aquinas and the Liturgy, 2004, pp.73 - 4, 87).»

Now this is really a public appearance of Jesus at the center of the Jewish cultus, the strongest kind of challenge to all those who were hitherto in control there.