Sentences with phrase «event of this worlds history»

When Jesus comes back, and I beleive it will be soon, every eye shall see... it will be the most climactic, noticeable event of this worlds history.

Complete 150 unique match - 3 levels as you witness the key events of the world history and save the world in Call of Ages.

Not exact matches

Her world record in the 800 - meter freestyle is seven seconds faster than the next competitor, and she now owns the eight fastest times in the history of the event.

«Our country has released our first official crypto in the history of the world,» Maduro said in a nationally televised event.

Tesla and SpaceX CEO Elon Musk said the AI race could cause World War III, while famed physicist Stephen Hawking said Monday that the technology could be the «worst event in the history of our civilization.»

We are talking about a financial debacle that appears to be coming soon, and that could be the biggest such event in the history of the world, a debacle that could happen on Smirk's watch.

World War One, World War Two, Nazi Genocides, Communist Genocides, these four events have created more body count than all the 1,400 years of islamic history combined.

Taken to refer to the history of ideas, they seem to name the periods before, during, and after the Enlightenment; but taken to refer to the history of events, they seem to name the period from creation to the rise of science, the period from the rise of science until World War II, and the period since the war.

World war 2 had a lot of negatives but so many positives have come from such a negative event in our history.

Some readers, though, may be encouraged by the Illustrated History to look once more at, listen harder to, and ponder the meaning of the men, women, and events that have made our own religious world.

The «STAND UP» event seta national and global record in the Guinness World Records for the largest number of people to stand up for a cause... Lutherans across the U.S. participated in the event organised as part of «ONE: The Campaign to Make Poverty History», in cooperation with the United Nations» Millennium Campaign.»

Just as the emergence of reflection was a crucial moment, a breaking point in the world of instinct, so religious belief is a unique event of ultimate import, a breaking point and crisis in human rational experience and history, both individually and collectively.

The Jewish return to Jerusalem, the crucial event of destiny in two millennia of Jewish history for the «religious» and the «nonreligious» alike, has yet to be accepted, with the fullness it both requires and merits, by the world.

But it is the decisive event in the history of the world: the focal point in God's dealings with his creation.

But this does not imply and must not suggest that the gospel is not grounded in history and established upon events which actually occurred in the world of human experience.

The intricate world views and belief systems of congregations constitute the setting of their corporate narrative, while their traditional histories, the sequences of past events selected for retelling, correspond to plot.

In describing John Paul's achievements it is odd that it does not mention the collapse of Communism or indeed his visits to his native Poland - surely central events of his Papacy and of recent world history.

And yet, in the incarnation God has affirmed the world and history in such a way that it is impossible to confine our apprehension of Him to a mythological or metaphysical elaboration of the event of incarnation.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

Just as the primary meaning of human action does not refer to a public, historical act, the primary meaning of God's action does not refer to any act in history.23 However, since the relation of the world to God is analogous to that of the body to the self, then in the secondary sense of God's action, every event is to an extent an act of God.

He is negating the first by denying the very possibility of «signs»; The Kingdom is not of such a nature that a sign visible in terms of the totality of world events or the externals of history or the cosmos will mark its presence; God is not to be seen at work in the clash of heavenly bodies or of earthly armies.

The issues of chief difficulty arise at the point of questions as to whether Jesus expected the Kingdom to come on earth or only in some realm beyond earthly history, and in the latter event, whether he expected earthly history to end very soon by a catastrophic divine intervention when he himself would return in glory to reign over a transfigured world.

There is no evidence that any prayer uttered in the history of the world has ever been answered or changed the outcome of any event.

Because Troeltsch, at the beginning of this century, was keenly aware of many trends that became apparent to most observers only at its end: the collapse of Eurocentrism; the perceived relativity of all historical events and knowledge (including scientific knowledge); an awareness that Christianity is relative to its Western, largely European history and environment; the emergence of a profound global pluralism; the central role of practice in theology; the growing impact of the social sciences on our view of the world and of ourselves; and dramatic changes in the role of religious institutions and religious thought.

Runciman's History resembles the medieval chronicles on which it is based, using narratives of events and depictions of individuals to draw moral as well as historical lessons: «by the inexorable laws of history, the whole world pays for the crimes and follies of each of its citizens.History resembles the medieval chronicles on which it is based, using narratives of events and depictions of individuals to draw moral as well as historical lessons: «by the inexorable laws of history, the whole world pays for the crimes and follies of each of its citizens.history, the whole world pays for the crimes and follies of each of its citizens.»

In other words, even though we have roughly 2000 years of biblical history in Scripture, these records only cover some of the events of some of the people who lived in a tiny, remote, relatively insignificant corner of the world.

The myths of Genesis tell us, as no objective history of public events could, what the community of Israel essentially believed about God's relationship to the world and to man; and the legends of the Fathers record Israel's understanding of herself, her own relationship to God and the world, her own sense of sin and inadequacy in tension with her conviction of special divine Election, her fears on the one hand and her highest hopes on the other.

Where Whitehead and Santayana are strikingly similar is in holding that the spatio - temporal world is ultimately atomic or quantic so that what constitutes the world at any one moment, or a piece of history, is a system of facts, events, natural moments, or actual occasions, whose relations (or perhaps rather possibilities of relations) constitute space and time (as opposed to their being as mere possibilities of relations) rather than are in them as containers (see ED 27).

Now it is the declaration of Christian faith that the important event in history, so far as men and women are concerned, is the appearance in the world of Jesus of Nazareth.

All consideration in terms of process is merely an ordering of pure «having become,» of the separated world - event, of objectivity as though it were history; the presence of the Thou, the becoming out of solid connexion, is inaccessible to it.

The divine vision for the world goes far beyond what takes place in the course of our own species» history or of events here on earth.

The entry of Christ into history is the greatest blessing the world has ever known, but the beauty of that event is never matched by the practice of Christians.

But I do see the divine priority, God's prevenient guidance, in the event as a whole — the history of Old Testament Israel, the birth, ministry, death and resurrection of Jesus, and the coming into being of his church — and in its effect, which we variously describe as the supreme revelation of God's love, the redemption of the world, the coming into being of the church.15 Indeed it is precisely God's prevenient guidance that makes of this entire historical sequence, including its climax in Jesus, one single event, producing one single effect.

In his election to the seat of St Peter, Pope John Paul II asked this question about Vatican II: «Indeed, is not that Universal Council a kind of milestone as it were, an event of the utmost importance in the almost two - thousand - year history of the Church, and consequently in the religious and cultural history of the world?»

And in the Church's annals, the professor of history found two millennia of events that shaped the course of the Western world, from Leo the Great riding out armed only with his scepter to meet Attila the Hun, to John Paul II traveling behind the Iron Curtain to his native Poland to bring down the scourge of Communism» an iconic event that seems to have captured the imagination of the recent convert.

It pertains not to history as a firsthand description or recording of actual events (Historie) but to history in the sense of the phenomenal life of humankind in the world (Geschichte).

Here, even more than in Hosea, the mythological interest in resurrection is absent, for the scene being described by Ezekiel has nothing to do with an unseen supernatural world, but refers to a future event in the sphere of human history to which Ezekiel points his people forward in hope and confidence.

From the creation of the world before time to the consummation of all things at the end of time, the Bible describes the life of man with God as a series of events which taken together constitute the history of the work of redemption.

The chief points of change are, first, that the scene has been transferred from the supernatural world of the gods to the earthly sphere of human history; secondly, that It is not a god who experiences the renewal of life (for the God of Israel is not himself subject to death and resurrection, but on the contrary initiates and controls these events) but the people of Israel, who look in hope for restoration when their existence is threatened; and thirdly, that this hope is expressed as a metaphor describing the historical future, rather than as a myth of cosmic renewal.

The fall of man is no longer taken as an event at the beginning of human history, nor is the «end of history» a literal conception of a point of time at which the world ceases to be.

The fall of Adam and Eve, the covenants with Israel and its deliverance from bondage, its falling away and punishment through new sufferings, the speaking of the divine word through the prophets, the birth of Christ in human flesh, the life and death of Jesus, the experience of the resurrection, and the history of the Church, the expectation of the final events and the established reign of God in love and peace — all this is the Biblical understanding of what God has done, is doing, and will continue to do for the judgment and redemption of the world.

In view of the fact that Israel pioneered a new road in the ancient world, abandoning the nature myths, and concerning herself with the events of her own history, it is not surprising that the myth of the «dying - and - rising god» found no place at all in the thinking of her prophets.

Eschatology is the branch of theology concerned with the final events in human or world history.

Also for the old historicism, actual spatial - temporal events mirror, or sometimes fail exactly to mirror, the eternal ideas and principles of that same world beyond history.

His idea of God, whether as an immanent being working through natural events, a transcendent being above yet influencing events, or a transcendent - immanent God both related and not related to history, has to be placed within some kind of world view.

After Jesus died and rose from the dead, the new believers understood that the death and resurrection of Jesus was the central event in the history of the world, and that all Christian belief and practice focused around this pivotal event.

Mission points to the event of communion which God offers to the world as the Body of Christ, the Church, that is a community in history which reflects the life of God as communion.47

It is an irony of history that the needs of the forgotten nation and people of Afghanistan were brought to the world's attention with the tragic event of September 11.

Not only does history teach us this but recent world events teach us this as well, such as the failure of the Soviet state to eradicate religion from their citizens» everyday lives.

Just as Jesus» life and teaching are the model or paradigm of the new age, and the resurrection its seal, every moment in history which partakes of the new age — that is, of the overthrowing of death and the power of death — is an eschatological event which ends the old world and inaugurates a new one.