Sentences with phrase «divine grace of god»

For it is in our very being, created in God's image, to reflect the divine grace of God in our relationships.

Not exact matches

We can become gods, but» as the Church Fathers put it» only by the grace of adoption, for divine immortality does not belong to us by nature.

They might not use the word «mercy» as much as he wants, but they talk extensively about divine love, grace, the sacraments, and charity, all of which pertain to God's mercy, and which they develop into soteriology, the study of the saving action of God.)

If a person thinks that nature is wholly corrupt, that there is no natural morality knowable by human reason, that grace completely supplants nature, that the basis of morality is the divine command and not the essences of things as created by God — and some Protestant theologians can plausibly be read as having said such things — then all bets are off.

And as Cheever's confession to Hersey makes clear, the real stress lies more on the human choice between darkness and light than on the sovereignty of God's grace — the divine goodness which must redeem not only our grosser sins but our noblest aspirations as well.

The doctrine of grace, Torrance noted, is directly related to two of the primary divine attributes, God's holiness and his love.

St. Paul's Letter to the Romans gives it classical articulation in the Christian Bible: «For all alike have sinned, and are deprived of the divine glory, and all are justified by God's free grace alone, through God's...

This sacramental, salvific grace gives the human being the Gift of Faith, supernatural Hope in God's further gifts and divine Charity towards others.

A hallmark of the Catholic tradition is that God's existence (though not His Trinitarian nature), the existence of the incorporeal soul (though not the nature of the after life and the beatific vision), the nature of the human person (though not the full truth about the indwelling of grace), and the natural law are all accessible to us without divine Revelation.

This was the Incarnation: Et Verbum caro factum est. 20 And from this first, basic contact of God with our human race, and precisely by virtue of this penetration of the divine into our human nature, a new life was born: that unforeseeable aggrandizement and «obediential ’21 extension of our natural capacities which we call «grace».

Only a complete concession through obedience to divine grace and to God's call empowered these men to become instruments of God's glory.

Concludes Wright: «It is as though... «the word of the YHWH» is like an enormous reservoir, full of creative divine wisdom and power, into which the prophets and other writers tap by God's call and grace, so that the word may flow through them to do God's work of flooding or irrigating his people.»

Whether this immediacy of God was described in Pauline terms as God's Spirit, carrying the divine presence and power into the Christian's inner life, (I Corinthians 3:16) or in Johannine terms, as God himself dwelling in his people, (John 14:23; I John 4:12) the accessibility of the divine grace and help was everywhere proclaimed.

But it is chiefly concerned to tell men what they may become in Christ, what indeed they already are in the divine intention: sons of God, made in his image, fallen into sin by their willfulness, and now by the grace of our Lord Jesus Christ able to be conformed to his likeness, the evil and the sin which they know so well being done away through God's forgiving love shed abroad through him.

The first is unchangeable, either because it is law which flows from the absolutely immutable nature of God and man, or because it is law which promulgates God's revelation as the divine will for the whole Christian era of grace and Church.

Karl Lowith says Augustine failed to relate God as primary cause to the secondary causes.18 John Burnaby says pointedly: «Augustine never realized that his own conception of grace required nothing less than a revolution in his thought of the divine omnipotence.

Both can be combined only by saying that man is exposed to the influence of divine grace, which offers him communion with God, whether he accepts it or not.

But again, and even with the possible implication of divine judgment in the death of Rachel, we see the repeated motif of the Jacob cycle: the tension between sin and divine grace, the expression of faith that Jacob - Israel is saved and redeemed only by the will and purpose of God (35:5), and finally the repetition of the promise and the blessing, and the second account of the changing of Jacob's name to Israel.

It situates the marriage in what is, for Catholics, its broader context: its divine origin and graces, its connection to the community, its symbolism of the covenant between God and man.

Or, to return to a description of the Jacob cycle in terms of tension, it is characterized by a tension between human perversity and divine grace, a tension resolved only in the obvious final inequality of any contest between man and God.

It is, furthermore, too much disposed in its doctrine of divine judgment to spread the doom on thick without adequate recognition of God's saving grace or of the concrete works of love which man not only can but must do if he is to be God's servant in fashioning a better world.

I have protested against confining the significance of Jesus Christ to a divine rescue expedition, but the plain testimony of two thousand years of Christianity is that Jesus Christ does rescue us in the supreme sense that through his deed, culminating on Calvary, he opens up the right road to fulfillment and provides grace — which, as Kenneth Kirk once said, is God's love in action — to enable us to walk that road, even in times of stress and even though we are quite likely to stumble and fall again and again.

The fact that deadly storms are the exception and not the rule is an exhibition of God's grace since we are all worthy of divine judgement.

cit., pp. 201 ff., 222 - 226; Heim, Glaube und Denken, pp. 342 - 349; Will Herberg, Judaism and Modern Man [New York: Farrar, Straus & Young, 1951], pp. 63 - 66, 72 - 79, 96, 101 f. Herberg writes: «The dominion of sin can only be broken by a power not our own, the power of divine grace» [p. 77], and «In the last analysis, the choice is only between love of God and love of self, between a God - centred and self - centred existence» [p. 96].

He was described, then, as the «Incarnate Word of God,» «full of grace and truth» — full of divine loving - kindness and power, full of the reality of God.

This deepening and solidification has produced several highly significant developments in Buber's thought: a growing concern with the nature and meaning of evil as opposed to his earlier tendency to treat evil as a negative aspect of something else; a growing concern with freedom and grace, divine and human love, and the dread through which man must pass to reach God; a steady movement toward concern with the simpler and more concrete aspects of everyday life; and an ever greater simplicity and solidity of style.

The common enemy will make thee believe, as soon as thou fallest into any fault, that thou walkest in error, and therefore art out of God and his favor, and herewith would he make thee distrust of the divine Grace, telling thee of thy misery, and making a giant of it; and putting it into thy head that every day thy soul grows worse instead of better, whilst it so often repeats these failings.

Just as the Sabbath reminds us of our dependence upon divine grace, so, according to Qoheleth, our play experiences suggest God's gracious favor as their basis (Ecc1.

For the Christian community, the cross is the supreme symbol, for in his self - sacrifice Christ pointed beyond himself and surrendered the particular to the ultimate; the cross was the manifestation of God's participation in man's existence, universally present but not universally recognized.31 Tillich's own background in the Lutheran Church and his sensitivity to Luther's experience of guilt, forgiveness, personal faith and divine grace, are reflected at many points in his writings, especially in his sermons.32

Divine initiative, together with the ontological and epistemological distance assumed between man and God, is a correlate of the ideas of historical revelation, grace and redemption; the gulf can only be bridged from the side of the divine.

Again as we shall see, 13 the twentieth - century Scottish theologian Donald Baillie compares the presence of God in Jesus Christ to the saint's closeness to the divine through grace.

St. Paul's Letter to the Romans gives it classical articulation in the Christian Bible: «For all alike have sinned, and are deprived of the divine glory, and all are justified by God's free grace alone, through God's act of liberation in the person of Christ Jesus» (Rom.

A theology of «privilege» might be a constructed belief for them, in that they inherit the Kingdom of God by means of divine grace once they've accepted Jesus into their hearts.

This Word finally must be given by God alone and not until this bestowal of divine grace can we really hear or know.

In neither case does it reflect a disrespectful view of divine law (which both the Old and the New Testament see as grounded in divine grace), but rather it refers to what is bound to happen to the law when we start «handling» it and using it to establish our own righteousness rather than letting the rule and righteousness of God dwell and become embodied in our midst.

Second, the act of supernatural faith is a grace that allows us to accept divine testimony with an unfailing certitude, by an act of the will moved by charity, the love for God poured into our hearts by the Holy Spirit.

It is from divine freedom that the gifts of grace come, not from claims of obligation or ownership laid on God.

He believed that Paul's interpretation of grace as justification and sanctification were «closely related to Jesus» insistence that the righteous are not righteous before the divine judgment; and to his conception of the suffering Messiah as a revelation of the justice and mercy of God.

The meaning of divine grace is truly known only to those who know that God is love, and that all that he does is done in love in fulfillment of his righteous purposes.

Reminding the church that it was still subject to the judgment of God, he said that «every vehicle of God's grace, the preacher of the word, the prince of the church, the teacher of theology, the historic institution, the written word, the sacred canon, all these are in danger of being revered as if they were themselves divine.

It is God's initiative, born of the love that is the source of divine grace, which opens the kingdom to all believers — which is to say, to those who will meet the conditions for entrance into it.

But Catholic teaching considers that the grace of baptism really exists in us as a share in divine life, a real gift of God that changes us, that makes us new creatures reborn to a new life.

This was lost through their sin of disobedience, but God clearly intended from the beginning to create man's nature to be receptive to the grace of participation in divine life.

Moreover, God gave Adam and Eve the further gift of grace to share in His divine life.

But this pushes asidetwo thousand years of Christian tradition that insists that man must live by the vision of God, a participation in divine life existing within his being by grace or else end up with a profound loss.

Many of God's blessings only come to us as we get involved in the church, and many of the riches of divine grace God has given to us can only be used and experienced in and through the church.

To all of those who refuse His free gift of grace, they will suffer an eternity in hell, thereby bringing glory to God by demonstrating His divine justice.

Theologian Alister McGrath recounts that the bishops and early church fathers reached this understanding of the doctrine of the Trinity by looking at the scripture, including Matthew 28:19 («baptizing them in the name of the Father, of the Son, and of the Holy Spirit») and 2 Corinthians 13:14 («May the grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit be with you all»), for signs of God's «pattern of divine activity.»

Daily she would have had to respond afresh to the outpourings of divine grace in her life, abandoning herself to the providence of God.

In the fallen world order, Original Sin blocks our primal integration into grace and the gift of divine faith is now given in the first nascent dawning of personal knowledge and love of God as we are drawn into the Life of the Trinity by the action of Christ though the Church at baptism.