Sentences with phrase «divine image of god»

It calls for an end to all authoritarian models of truth, including, in my mind, the model of the ordained minister or priest, who inevitably stands in the same relationship to the laity as does the divine image of God in Jesus to the followers of God.

I believe that Pagan holidays and pagan rituals and pagan beliefs, and all the old stories and tales and myths from pagan religions are actually the cry of the divine image of God in man to return to what was lost.

In terms of gender, God's original design was for men and women as co-rulers, co-inheritors, and equally carriers of the divine image of God.

Not exact matches

As humans created in the image of God we are capable of divine expression even in our pitiful fallen state; even the soldiers in World War 1 had a brief respite on Christmas and walked out of the trenches to greet each other only to return to the trenches the next day and resume killing each other.

From this beginning came all that followed, so everything that is is related, woven into a seamless network, with life gradually emerging after billions of years on this planet (and perhaps on others) and resulting in the incredibly complex, intricate universe we see today.32 To think of God as the creator and continuing creator / sustainer of this massive, breathtaking cosmic fact dwarfs all our traditional images of divine transcendence — whether political or metaphysical.

A conception of God as «in the world, or nowhere, creating continually in and around us,» as Whitehead put it toward the end of his life, is the starting place for any viable revision of the divine image.

Irenaeus championed this understanding explicitly: «The Father of all» [47] is no less than «He who is impassible» (Against Heresies, 2.12.1).30 For Clement of Alexandria, this is true both for the nature of God (Stromata, 2.16) and for the highest achievable good of those who would truly embody the divine image: «Endurance also itself forces its way to the divine likeness, reaping as its fruit impassibility» (2.20).

For, as Caldecott highlights, the Catholic tendency, from Thomas Aquinas through to the contemporary Catechism (one might also add St Augustine and the 14th - century papal Encyclical Benedictus Deus) has been to emphasise that the human soul is not physical, but rather spiritual, in the image of God's divine nature, and directly created at conception.

[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.

For purposes of brevity, let us simply take up the problem of medieval painting and sculpture, and ask if God - images here play a significant role, and, more particularly, ask if we can here discover a significant relation between God - images and Christ - images, a relation reflecting a uniquely Christian apprehension of the evolutionary movement and transformation of the divine process.

This perspective makes the economic part of human nature worthy of a creature made with divine generosity in God's own image.

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.

«35 Whitehead's position here opposes several strains of thought combined in traditional theism: the divine Caesars that lead to fashioning God in the image of an imperial ruler; the Hebrew prophets that lead to fashioning God in the image of moral energy; and Aristotle's «unmoved mover» that leads to the fashioning of God in the image of an ultimate metaphysical principle.

Process thinkers have rebelled against images of God that depict the divine as a despotic tyrant or as a cosmic puppeteer pulling the strings on the creaturely puppets.

When the image of God entered into the species which is humankind, that species was ordained to find its order on a plane other than the animal, and because of the presence of that divine image, dominance on the human plane is not a natural order but a disorder.

She became for me the perfect image of the deep indwelling truth of creation, the divine Wisdom or Sophia who resides in the very heart of the world, the stainless image of God, the unfallen.

The former stresses man's dignity and greatness as the child of God made in the divine image while the latter stresses man's perpetual sinfulness and weakness.

By contrast, the perfection of the androgynous God of process thought consists in an ideal balance of these contrasting traits, not in the total exclusion of the traits this culture traditionally views as feminine, thus luring both human males and females to strive to create themselves in the divine image.

At its worst, this notion takes the form of the image of God as divine lawgiver and judge, who has proclaimed an arbitrary set of moral rules, who keeps records of offences, and who will punish offenders.

To think of God as Love - in - act is to say that those who are «in the divine image» are also intended by that God to be themselves lovers - in - action.

Heidegger, for example, intimates that after our present imageless era — the era in which «God is dead» — a new procession of divine images may begin.

Each of us is an «unfulfilled capacity,» made with and for a purpose — or, as our process conceptuality requires us to put it, «being made...» The Christian would say that we are thus being made toward the image of God, to reflect, and personally (and socially) act for, the divine Love; and the deepest intentionality in us is in the direction of finding genuine fulfillment in fellowship with God.

It is not surprising, therefore, that Jung speaks of the integrated self as «indistinguishable from a divine image» and of self - realization as «the incarnation of God.»

«God» can not arise, only the image of God, the idea of God, and this also can not arise out of the human but only out of the meeting of the divine and the human.

The parables in Mark 4, based as they are in the context of agriculture, make use of several images derived from nature and the divine activity in the process of nature, to speak of the concept of the Kingdom of God.

To say that the Holy Spirit is God, not anything man possesses, does not devalue the human spirit which bears the image of its divine origin.

He erroneously tries to dismiss the reference in Philippians 2:6 to Jesus being in «the form of God» as a mistranslation of «the image of God,» ignoring both many parallels with the figure of Wisdom in early Judaism and many other New Testament texts that speak to Jesus's pre-existent divine state.

Such an understanding certainly leads us to expect a rational universe patterned on divine wisdom and accessible to human beings made in the image of God.

Her book Models of God proposes three contemporary images for the divine: God as Mother, Lover and Friend.

Process thinkers have rebelled against images of God that depict the divine as a despotic tyrant or as a cosmic puppeteer pulling the strings on creaturely puppets.

I shall then explore affinities between the process doctrine of God and the image of the divine in the work of Hauerwas.

To be God — not just to share a spark of the divine, nor to be in God's image, nor to be a lesser divine being like the angels, nor any of the other possible subversions of the orthodox doctrine, 2 but really to be God — in any Christian understanding, this means to be eternal and unlimited, to be perfect in love and understanding.

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

In the remainder of this chapter we shall isolate features that illustrate divine persuasion drawn from the areas of creation, providence, and biblical authority, reserving for the next chapter the difficult theme of the interaction of persuasive and coercive elements within the biblical image of God as king.

According to Paul — and he shared this view with his Jewish contemporaries — God had created man in his own image, and man thus partook of the divine nature.

The corresponding image of God as one who embraces this depth of human shame as an aspect of the divine life amounts to nothing less than a metaphysical abolition of all the alternative ideas of God, most of which lend sanction to our exclusivist heroics.

We now behold more clearly in the passion and crucifixion of Jesus the illuminating and healing image of a vulnerable, suffering God who, out of love for the world, renounces any claims to coercive omnipotence and gives the divine self - hood over to the world in an act of absolute self - abandonment.

God's righteousness is his justice, and his justice is manifest in his working to put down the unrighteous, expose idols, show mercy, and achieve reconciliation in a new order which expresses man s dignity as bearer of the divine image.

In the mujerista God revindicates the divine image and likeness of women.

In the ancient Near Eastern world, kings were considered divine image - bearers, appointed representatives of God on earth.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

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!»

You are the Devil's gateway; you are the unsealer of that tree; you are the first forsaker of the divine law; you are the one who persuaded him whom the Devil was not brave enough to approach; you so lightly crushed the image of God, the man Adam; because of your punishment, that is, death, even the Son of God had to die.

And its end or goal is that men and women shall realize and be enabled to express their God - intended potentialities as they are being «made toward the image of God,» in cooperation with and sharing in the divine Love.

Each divine occasion (if, as I hold, God is better conceived as a living person rather than a single actual entity) must receive its being from its predecessors, and I can image no beginning of such a series.

There are three levels at which the issue must be confronted: at the trinitarian level, of the internal relationship between the Father, Son, and Holy Spirit; at the Christological level, regarding Jesus Christ who was born true God and true man; and at the anthropological level, about males and females created in the divine image.

From considering her, I gain another glimpse into the image of God as parent: not an omnipotent authoritarian, sternly demanding one set of behaviors for acceptance or salvation, but rather a «divine persuader» who enhances life, creativity, attainment of the good in all its myriad of forms.

Into this inherited framework, however, Jesus was introduced as the essential portrait of the divine nature, the very «image of God.»

There is no question but that this image of God as king poses serious difficulties for process theism, for it not only highlights elements of divine coercion but offers a coherent account of their presence.

Every death of a divine image is a realization of the kenotic movement, an actualization in consciousness and experience of God's death in Christ; thus a fully incarnate Christ will have dissolved or reversed all sacred images by the very finality of his movement into flesh.