Sentences with phrase «epiphanies of»

About Blog Honest, gloat - free runner's blog charting the highs, lows, blisters and epiphanies of a once - obese heavy drinker and smoker who turned to marathon running for salvation.

About Blog Honest, gloat - free runner's blog charting the highs, lows, blisters and epiphanies of a once - obese heavy drinker and smoker who turned to marathon running for salvation.

The ethical epiphanies of geeks have profoundly shaped the way we understand our technology (if only all technologists were so concerned with the ethics of their jobs).

On November 6, 2016, Permanent Abstraction: Epiphanies of a Modern Form in Escaped Totalities open at the Red Brick Art Museum in Beijing.

About Blog Honest, gloat - free runner's blog charting the highs, lows, blisters and epiphanies of a once - obese heavy drinker and smoker who turned to marathon running for salvation.

About Blog Honest, gloat - free runner's blog charting the highs, lows, blisters and epiphanies of a once - obese heavy drinker and smoker who turned to marathon running for salvation.

About Blog Honest, gloat - free runner's blog charting the highs, lows, blisters and epiphanies of a once - obese heavy drinker and smoker who turned to marathon running for salvation.

She can name only the epiphanies of insight that bind her briefly to other people, even strangers:

True, the disciples will never manage to figure out for long just who this is that is leading them, despite a fair number of epiphanies of their own.

There we see Jesus» messianic mission, the epiphany of God's glory in action.

Earlier, to «cling to being» was to close oneself to the sacred; now, the dialectical affirmation of being in the immediate moment is an epiphany of the sacred.

It serves now as a transitional period for a future cosmic fullness of the sacred, Altizer states: «We can not understand the «Unhappy Consciousness» unless we realize that it too, like the «Dark Night of the Soul,» is a transitional state between an individual and particular realization of the truth and the reality of Spirit, a realization whose very particularity demands a chasm between itself and Spirit, and a universal and total epiphany of Spirit which obliterates this chasm.

In this way, Altizer seeks to claim as an epiphany of Christ even the hell and death to which the modern spirit is drawn in fascinated horror.

It is precisely because an epiphany of Antichrist abolishes the transcendent source of evil and nothingness by embodying a primordial chaos in the actuality of history that it is a redemptive epiphany, an epiphany unveiling the full reality of alienation and repression, thereby preparing the way for their ultimate reversal.

This prime epiphany of «God who is Mystery» is both an encouragement and a challenge to Christians, also at the level of artistic creativity.

Christ is the redeemer because he is the full actualization of kenotic energy; but the Creator, or the wholly alien and transcendent epiphany of Spirit, is the redeemed because an absolutely transcendent and sovereign God is finally the source of all that repressed energy which is transmuted in self - sacrifice.

This ecstatic union of Satan and Jerusalem is in process of fulfillment even as Albion (Blake's symbolic figure representing a universal but fallen humanity) experiences the final epiphany of Jesus.

Only when the death of God appears in all its bitterness in the «unhappy Consciousness,» and consciousness thence comes to know the dissolution of the Wholly Other, can a spiritual form of dialectical understanding arise that will know the death of God as the triumphant epiphany of Spirit.

The Creator is on the left and is moving downward toward Jerusalem in his final manifestation as Satan, while Jerusalem, or the apocalyptic epiphany of Christ, appears as a naked female form moving upward toward Satan.

Insofar as an eschatological epiphany of Christ can occur only in conjunction with a realization in total experience of the kenotic process of self - negation, we should expect that epiphany to occur in the heart of darkness, for only the universal triumph of the Antichrist can provide an arena for the total manifestation of Christ.

When all evil and nothingness pass into the faceless epiphany of a total Antichrist, then the ultimate ground of chaos will be dissolved, every inherent sanction for all alien and compelling demands will be removed, and every opposing other will stand revealed in a lifeless and vacuous form.

We must understand this whole movement as an atoning process, a forward - moving process wherein a vacuous and nameless power of evil becomes increasingly manifest as the dead body of God or Satan; but it is precisely this epiphany of God as Satan which numbs the power of evil, and unveils every alien and oppressive other as a backward - moving regression into the now lifeless and hence ultimately powerless emptiness of the primordial sacrality of God.

The negation occurring in the Crucifixion therefore is not a simple negation, not a mere annulment or annihilation of a previously existent Being, but rather the negation of a negation, the reversal and transformation of the fallen or transcendent epiphany of Spirit.

Through the events that faith knows as the Incarnation and the Crucifixion, God empties himself of his sovereignty and transcendence, and not only does this kenotic sacrifice effect the dissolution of the opposition between Father and Son in the new epiphany of God as universal Spirit, but so likewise vanishes the opposition between God and the world.

Yet Christianity has now at least implicitly evolved to an absolute form wherein it can realize the final epiphany of Spirit as immediately present and actualized for us.

A new epiphany of Antichrist is drawing everything into itself, as its ever dawning totality transfigures all experience, unveiling the emptiness of Hell in every human hand and face.

Satan must become totally and comprehensively present in his apocalyptic form as the lifeless residue of the self - negation of God before the atonement will have become wholly actualized in history; and then, the radical apocalyptic seer assures us, Satan must undergo a final metamorphosis into an eschatological epiphany of Christ.

The very form of Christianity's original apocalyptic proclamation rests upon an expectation that the actualization of the Kingdom of God will make present not the almighty Creator, Lawgiver, and Judge, but rather a wholly new epiphany of the deity, an epiphany annihilating all that distance separating the creature from the Creator.

Consequently, the forgiveness of sin is an atoning process embodying the progressive realization in experience of the self - annihilation of God, and it must culminate in an apocalyptic epiphany of «The Great Humanity Divine.»

We must not dissociate the lines of the text from their accompanying illustration, for the apocalyptic epiphany of Jesus occurs when Satan and Jerusalem engage in a mutual embrace.

There follows an apocalyptic epiphany of these Gods in the twenty - seven heavens and their churches of the Antichrist.

Indeed, theologians have celebrated the advent of the full worldliness of the world as an occasion for the epiphany of a truer form of faith.

The only difference in our outlooks is that we Christians expect the epiphany of God in the end; for the Marxists, there is only the epiphany of man.

The text on this plate is saturated with apocalyptic imagery; it opens with a vision of the sun and moon leading forward the «Vision of Heaven & Earth,» which is immediately followed by an apocalyptic epiphany of Jesus as the Son of Man: «And the Divine Appearance was the likeness & similitude of Los.»

Totally committed as he is to the full epiphany of faith in the concrete moment before him, the contemporary Christian must accept the death of God as a final and irrevocable event.

But that «Kingdom» is a dynamic epiphany of a Godhead in process of realizing itself.

Only when the passion of Jesus has been consummated in the epiphany of the death of God in the concrete actuality of history does God himself appear in his apocalyptic form as a dying Satan:

Now that we have reached a point where it is manifest that history itself has moved through the death of God we must celebrate the death of God as an epiphany of the eschatological Christ.

A recognition that the Christian God is a creation of Christian history — of the coming together of Word and history in a particular time and space — can lead to an openness of faith to a new and radical epiphany of the Word in a future beyond the history of Christendom.

Upon careful analysis, at least ten such points become apparent: (1) Blake alone among Christian artists has created a whole mythology; (2) he was the first to discover the final loss of paradise, the first to acknowledge that innocence has been wholly swallowed up by experience; (3) no other Christian artist or seer has so fully directed his vision to history and experience; (4) to this day his is the only Christian vision that has openly or consistently accepted a totally fallen time and space as the paradoxical presence of eternity; (5) he stands alone among Christian artists in identifying the actual passion of sex as the most immediate epiphany of either a demonic or a redemptive «Energy,» just as he is the only Christian visionary who has envisioned the universal role of the female as both a redemptive and a destructive power; (6) his is the only Christian vision of the total kenotic movement of God or the Godhead; (7) he was the first Christian «atheist,» the first to unveil God as Satan; (8) he is the most Christocentric of Christian seers and artists; (9) only Blake has created a Christian vision of the full identity of Jesus with the individual human being (the «minute particular»); and (10) as the sole creator of a post-biblical Christian apocalypse, he has given Christendom its only vision of a total cosmic reversal of history.

Again, a total epiphany of the sacred occurs only by means of a total abolition of the profane.

Thus there can be no question of a fully eschatological coincidentia being known as a recollection or an epiphany of a primordial Beginning.

What is new in the Christian name of Jesus is the epiphany of the totality of the sacred in the contingency of a particular moment of time: in this name the sacred appears and is real only to the extent that it becomes actual and realized in history.26

The cosmos remains unfinished, and so we may look to its various evolutionary episodes for signals of its promise but not for any categorically diaphanous epiphany of God.

But, starting from the symbol, by means of contemplation and true imagination with its evocative power, such knowledge grasps the figurative presence as an epiphany of the transcendent.

And then this blazing epiphany of sorts comes along & kinda unlocks a whole lot of those big question marks:

The incarnation is only truly and actually real if it effects the death of the original sacred, the death of God himself... What is new in the Christian name of Jesus is the epiphany of the totality of the sacred in the contingency of a particular moment of time: in this name the sacred appears and is real only to the extent that it becomes actual and realized in history [The Gospel of Christian Atheism (Westminster, 1966), pp. 54, 57].

Accordingly, such an apocalypse must be an imaginative disclosure of a universal and kenotic process that moves through an absolute and total negation to reach the epiphany of a divine and human Totality that thereby becomes all in all.36

Though I am prepared to agree with your argument, I still deny that historical research can ever encounter any traces of the epiphany of God in Christ; all it can do is to confront us with the Jesus of history.

What excites me now is that in your very vision of the profane and sacred bottom - touching, in your epiphany of the Eternal in a fragment of time this morning, you touched bottom to your father's knee and felt wholly other all over.