Sentences with phrase «evil powers of the world»

In affirming God, he first rejected the blandishments and lies of the wilderness, just as in the baptismal liturgy the candidate says yes to God by first saying no to Satan, the evil powers of this world, and all sinful desires.

Not exact matches

As I see it, it's the love of power that causes evil in the world.

That is, while Griffin acknowledges that Plantinga affirms limitations on God's power in relation to possible worlds containing free human beings, he believes Plantinga to hold «that an actual world devoid of beings with some power of self - determination would be possible» and thus that God could have created a world containing no evil simply by creating a world containing no self - determined beings (GPE 271).

Eventually, the Satanic powers brought so much evil into the world, that they were once again able to lead the world to the brink of complete destruction.

«For we are not fighting against flesh - and - blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places.»

No human hands (he means) prepare the weapon by which the power of evil in the world will ultimately be overthrown: it is the act of God alone, whose kingdom will then be effective over all creation.

Since the whole world lies in the power of the evil one (1 John 5:19)-- saturated in darkness; the only way out is the Spirit of God, 1 John 1:5 - 7.

against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.

«To speak of God's Kingdom,» says Wright in Scripture and the Authority of God, «is thus to invoke God as the sovereign one who has the right, the duty, and the power to deal appropriately with evil in the world, in Israel, and in human beings, and thereupon to remake the world, Israel, and human beings.»

It does imply, however, that unlike God the king, the God who suffers with the world can not wipe out evil; evil is not only part of the process but its power also depends on us, God's partners in the way of inclusive, radical love.

The implication of ontological dualism, of opposing good and evil powers, is the price paid for separating God from evil, and it is a high price indeed, for it suggests that the place of evil is the world (and ourselves) and that to escape evil's clutches, we need to free ourselves from «the world, the flesh, and the devil.»

Now in this country of traditional Christian values, a land which may well lead the world in matters of justice and liberty, it is very easy to underestimate the powers of evil.

Robert Jewett has long pointed out the American infatuation with superhero figures with mythic powers whose sole purpose is to rid the world of evil, though they never seem to succeed completely.

If the world is not really the land of perfection, then by his double - mindedness he has surrendered himself to the power of mediocrity or pledged himself to the evil.

«To speak of God's Kingdom,» says Wright, «is thus to invoke God as the sovereign one who has the right, the duty, and the power to deal appropriately with evil in the world, in Israel, and in human beings, and thereupon to remake the world, Israel, and human beings... When full allowance is made for the striking differences of genre and emphasis within scripture, we may propose that Israel's sacred writings were the place where, and the means by which, Israel discovered again and again who the true God was, and how his Kingdom - purposes were being taken forward... Through scripture, God was equipping his people to serve his purposes.»

(c) Soteriological movement: God, who for Whitehead is the beginning of each event (PR 244) and the original power of novelty (PR 67), is also the release from the repetition of the past, i.e., the repetition of evil, guilt, and death.33 On this basis, theology can follow its soteriological function; namely, «to show how the World is founded on something beyond mere transient fact, and how it issues into something beyond the perishing of occasions» (AI 172).

Paul reminds us that «our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realm» (Ephesians 6:12).

My contention is that this places Ivan's sensibility much nearer to the authentic vision of the New Testament than are many of the more pious and conventional forms of Christian conviction today The gospel of the ancient church was always one of rebellion against those principalities and powers — death chief among them — that enslave and torment creation; nowhere does the New Testament rationalize evil or accord it necessity or treat it as part of the necessary fabric of God's world.

It's simply «the evil» — the world under sway of the power of evil.

This is not a power to work magic and escape the difficulties of this world, but a power to live in an evil world.

It is a dangerous thing to deny the presence of evil spirits in the world, but it is equally dangerous to think that man, by the performance of some ritual, has some power over them.

Others may say you are a romantic, naïve idealist who underestimates the power and extent of evil in the world and what is required to cope with it.

The world, insofar as it is captive to sin, is under the power of the evil one and still awaiting the liberation that Christ has won for it (1 John 5:19).

The prophetic allows «the evil» to find the direction that leads toward God, and to enter into the good; the apocalyptic sees good and evil severed forever at the end of days, the good redeemed, the evil unredeemable for all eternity; the prophetic believes that the earth shall be hallowed, the apocalyptic despairs of an earth which it considers to be hopelessly doomed... (Moses, p. 188; Israel and the World, «The Power of the Spirit,» pp. 176 - 179.)

Gnosticism is here understood as that movement of the later Hellenistic world which sought salvation from the whole cosmos regarded as, in principle, an alien and evil power.

It hopes to escape evil not by fleeing the world, but by stepping away in distrust, securing the independent power of the mind through the scientific method, and then turning against the world with a vengeance and transforming it to suit the human will.

This is Satan's world, Satan's system of things — 1 John 5:19 is an often repeated scripture in this religion: «We know that we are of God, and that the whole world lies in the power of the evil one.»

Some have supposed that he changed God's attitude toward man or effected some alteration in the power of evil over the world.

The prince of this world has power to bring storms, so i think everyone is wrong, it's not God who bring any storm that brings suffering upon a people but it is the so called god, an evil god, the prince of this world that brings suffering upon a people, if anything it's this evil so called god that would bring such a storm upon a people of UNITY = RNC

It follows that any version of the problem of evil that presupposes that God has the power to create a world without risk is mistaken.

For him, it is not the systematic world of the speculative philosopher that is of greatest value, but the natural, chaotic process which lies hidden behind the falsifying face of reason, a process whose true nature can only be known on a purely aesthetic level through experience in its immediacy («Beyond Good and Evil,» BWN Section 213; «Will to Power,» Section 794).

He has created this world of creatures with their particular powers, and has created them good.9 Niebuhr therefore says explicity: «Power is not evil of itself.

Don't say, the power of evil, of the wicked world, is great, but we, we are guiltless....

Its principal features are: a three - storied universe consisting of heaven, earth, and underworld; the intervention of natural and supernatural powers in human life; the dominion of evil spirits and Satan over that life and also over the external realm of nature; the imminent end in time of this present world - æon.

The writer reminds readers that full enjoyment of God's blessing is limited by the continuing power of evil in the world.

The kingdom of God would come, to be sure, as a consequence of a decisive act of God, for only God could defeat the supernatural powers of evil which opposed his rule and only God could release the tides of spiritual power which would give the new age its character; but the kingdom of God was to be a kingdom within men's hearts and within men's world.

More evil has been done in the world out of greed, desire for power and land, and politics than anything else.

The power of evil in God's world has not yet been fully vanquished.

11 Cone acknowledged that, in fact, his position is «in company with all the classic theologies of the Christian tradition,» though, of course, with a different point of departure: the plight of the oppressed.12 Biblically, he focused on the redemptive suffering of Jesus (coupled with his resurrection as a defeat of suffering) and expressed the eschatological point that God has in fact defeated the powers of evil even though we still encounter them and are called to fight against them, «becoming God's suffering servants in the world.»

He could try to argue that a God with traditional omniscience would have the power to actualize any of the possible worlds of which he was aware and thus that those FWTs who affirm the existence of such a being really should deny that genuine evil exists.

We «ignorant liberals» are sick and tired of you evil fools living only for yourselves and the fantasy world you've created that benefits only the people in the power of wealth.

The story of Jesus, he writes, is «the story of God's kingdom being launched on earth as it is in heaven, generating a new state of affairs in which the power of evil has been decisively defeated, the new creation has been decisively launched, and Jesus» followers have been commissioned and equipped to put that victory and that inaugurated new world into practice.»

In his celebrated Christian allegory The Lion, the Witch and the Wardrobe, C.S. Lewis represents evil's hold on the world with the image of an enduring winter — Narnia under the power of the White Witch, who makes it «always winter and never Christmas.»

In fact, in my own long association with this movement, I have never encountered anybody who doubted the power of evil in the world or who believed in automatic progress.

Hard though it must have been to say it, the Great Isaiah, facing Zoroastrianism's division of power between Ahura Mazda and Angra Mainyu, insisted that the one God alone was the responsible creator of the world, with its light and its darkness, its good and its evil.

But little did he know that Jesus, by submitting Himself as the willing scapegoat for all the violence, enmity, hatred, and evil of the world, was unmasking the power and dominion of Satan, and thus, defeating Satan even as Satan thought he was striking the victorious blow.

Our freedom is that though evil exists it does not have to have power over us any longer that is the message of the Gospel even though slaves became christians it did nt initially stop slavery not for many years but it helped the slaves to survive and gave them hope that one day God had something better for them and eventually because of christians activists slavery was abolished.Just like us our hope is not in the here and now but that one day we would be finally free from the corruption of this world but while we are in it we are not under its evil influence and i not meaning that bad things do not happen to christians but that in Christ we have been set free from its power over us.brentnz

Mackie's challenge can now be formulated so: since there is no contradiction in the claim that God brings about a world devoid of evil, if God is Omnipotent, it is within his power to do so.

(4) In the absence of an explanation why God does not use more coercive power and is not more effective in his persuasion we may as reasonably conclude that there is a great evil persuasive power behind phenomena in the world as that there is a great power persuading toward the good.

However, if we now agree that Premise X is only metaphysically false (and not logically false), i.e., if we agree that it is only metaphysically impossible (and not logically impossible) for one being's activities to be completely determined by another, given the analysis of «X is omnipotent» with which we have been working, there would be no apparent reason for supposing that it is not within the power of an omnipotent being to completely determine each of the activities of all other beings and thus to bring about a world devoid of evil.