Sentences with phrase «divine creation of man»

«You know what men are like...» «I know something about men and know...» Who can believe that fabulously great statement of the divine creation of man?

Not exact matches

Christianity, for example, is essentially based on the twofold belief that man is in a special sense an object of pursuit to the divine power throughout creation, and that Christ is the terminal point at which, supernaturally but also physically, the consummation of humanity is destined to be achieved.

Since the dawn of creation it has been the aim of the divine will to further the spiritual progress of man by providing the guidance which enables man to arrange his daily affairs so that he lives wisely and correctly, «and there is not a nation but a warner hath passed among them» (Surah XXXV, 24).

[22] Once that image of love was desecrated by sin, it had to be recast in the furnace of divine love.The Incarnation marks the moment when the image of the invisible God became man, renewing man's image in a new creation so that men might become in Him who they were forever intended to be in God's eyes, the image of the God who is love (Eph.

The Christian approach would ideally include the desire to uncover and probe the goodness, beauty and divine purpose of creation, as well as an emphasis upon the pre-eminence of love among men and the dire effects of sin on creation in general (see Romans 8.22) and on men in particular.

Here Aulen finds special significance in Irenaeus» doctrine of the divine action as a reconstituting (recapitulating) of humanity's history of creation and fall and the restoration of man's rightful maturity and direction.

Jesus was conceived by the Holy Spirit, that means Jesus body was a new creation, Jesus was a new man (of course Jesus Christ's divine nature is eternal, and not created).

This was no creation of the Gospel of Mark — indeed, Mark steps back from it, in the act of trying to prove that Jesus was secretly the divine Son of Man during his life upon earth.

On the other hand, man too is active, but his activity is also in love; he responds freely to the love which is given him and in that response he knows that he is truly «being himself», for he was intended by his creation to be a responding lover and in no sense a marionette pulled by strings manipulated by God — certainly not the victim of the divine coercion.

The Catechism does at several points touch on a more synthetic integration of all God's works, commenting that «creation is revealed as the first step towards» the final Covenant of Love (CCC 288) and that» God created the world the sake of communion with his divine life, a communion brought about by the convocation of men in Christ, and this convocation is the Church» (CCC 760).

The flaws in the basics of the religion are proof enough to me that they were not of «divine creation» rather the flawed works of man.

But the individual need not experience his life in and of itself, but as participating in the broad sweep of divine creation, contributing in its small way to the increased intensification of divine experience, making possible the emergence of new forms of existence beyond man.

But if our thesis that the work of redemption includes a work of creation in which human creative effort shares is valid, then this radical separation between the divine love and man's works of love must be shown to be a distortion of the fact.

The first and last word, ranging in the Bible from the majestic symbolism of the Genesis story of creation to other great imagery in the book of Revelation, is that man is a spiritual creature, made in the divine likeness, the child of God and intended by God for eternity.

1:20 - 27 1:20 For since the creation of the world God's invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that men are without excuse.

These aims do not lose their particularity in being broadened to embrace all mankind, since from the divine perspective man is only one particular form of creation.

it has upset the primeval balance of God's creation and reduced man's diviner part to an abject slavery.

It is marked on its negative side by the rejection not only of the symbols of the creation, the fall and the salvation of men, but also of the belief in human dependence and limitation, in human wickedness and frailty, in divine forgiveness through the suffering of the innocent.

to be direct, the Bible puts it this way... «For since the creation of the world God's invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that men are without excuse.»

It was perhaps already in contact with speculations regarding the divine purpose in the creation of the world, the angelic powers, the figures of Adam, Death, Satan or Antichrist, the Heavenly Man, the coming salvation, the relation of spirit and flesh, soul and body — speculations which were at least tinged, no doubt, with Gnosticism.

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.

She calls us back to our truest identities as men and women: «The Hebrew connotation is that the creation of God's image bearers — a blessed male / female alliance with God at the center — is «emphatically,» or «exceedingly,» or «forcefully» good — the grand equivalent of a divine fist bump!»

In another closely related picture, Christ is the Word of God, God's address to man, the communication of God's thought, the mode of God's approach to his world, and, in accordance with the language of contemporary philosophy, the embodiment of that divine reason which permeates the cosmos, or the intermediary divine link between God and his creatures, the mode in which the transcendent God becomes immanent in the rational creation.

Thus I should say that if the story of Jesus» life had been told just as it seemed — and in a sense was — at the time it was occurring, that story would not have been adequately or truly told or that life was a part of a supremely significant, a divine event, the event through which God, the Creator and the Ruler of all nature as well as the Lord of history, was entering into man's life with new redemptive power; but that fact was not grasped clearly, if at all, till the event had reached its culmination in the resurrection, the coming of the Spirit, and the creation of the community.

I consider religions — and all holy books — to be purely the creation of men, by men, and they are given claims that they are divine in order to attempt to give these writings further authority.

Not only «our creation, preservation, and all the blessings of this life» come ultimately through God's working in the world — even when they come by way of other men or from nature, the chief (not the only, since created occasions have freedom to be causative agents) causal agency is the divine Love.

We are reminded of that first divine breath given at the creation of man out of the dust of the earth.

In the creation story of Genesis; God shaped man out of the dust of the earth and animated him with divine breath.

The divine blessing of procreation («Be fruitful and multiply») is spoken to the human male and female in Genesis 1:28, and Adam's rapturous little poem naming woman and man in Genesis 2:23 (which I take to be the way Genesis 2 affirms that creation is «very good») clearly aims at sexual union, as the man is to leave father and mother and cleave to his woman, becoming one flesh with her (Gen. 2:24).

1:24), when he presents him as the medium of creation (Col. 1: 16), when he mentions wisdom, understanding, and knowledge as divine gifts to the believers, and when he formulates his doctrine of the preexistent Christ who emptied himself to live among men (Phil.

For since the creation of the world God's invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that men are without excuse.

He departs from much pietistic tradition by making Creation and divine providence subservient to the evolutionary world process, rather than viewing God's activity as a sporadic set of interventions designed to inform man of some eternal truth or to keep him traveling the straight and narrow.

I am a God - fearing African - American female whom loves the divine plan of God that was established for men and women since the beginning of creation.