Sentences with phrase «experience liberation»

Instead of feeling limited to a narrow selection of foods, you will experience liberation knowing that the foods that you are eating are adding to your vitality every day!

Now I experience a liberation for orthodoxy in the endless flexibility of centered apostolic teaching to meld with different cultural environments while offering anew the eternal word of the theandric, messianic Servant in each new historical setting.

Too often people go to church to be scolded rather than to experience the liberation of the divine.

Antinomianism, too, in the period of experiencing liberation from old rules, is deeply satisfying.

The person who knows this Word of, God in his life and exalts it with wonder, or the one who has not experienced this liberation, who has perhaps been crushed or coerced by a family or ecclesiastical structure, and who considers this law abominable because he has known nothing but the slavery imposed by other people?

Not exact matches

Israel's primordial experience of God's truth is connected with its liberation from the power of Pharaoh.

Where sin, death, and the devil are no longer the bondage in question and where fear of God's judgment has been diluted or dissipated into political correctness, then justification becomes liberation from anything that anyone experiences as bondage.

The protest of liberation theology has grown out of participation in the experience of having development forced upon a people.

They reread the Bible and reinterpret Christian tradition and theology from their experience of oppression and liberation.

In this framework, play does not fit easily within our present anguish, so Moltmann defines it as that proleptic experience of the future which is in God's hand, and our mission of liberation on behalf of that future.

I am sad to say that if we relate this period to a French experience which is just fading, that of 1944 - 1945, the publicans and harlots around Jesus correspond in some sense to dealers in the black market, to collaborators, and to the women whose hair was sheared off at the liberation.

Wright notes that «Israel was thus constituted, from one point of view, as the people who heard God's word — in call, promise, liberation, guidance, judgment, forgiveness, further judgment, renewed liberation, and renewed promise... This is what I mean by denying that scripture can be reduced to the notion of the «record of a revelation,» in the sense of a mere writing down of earlier, and assumedly prior, «religious experience.»

We have had theologies of liberation, of women's experience, of Judaism, of culture, of religion, of the body, of worship, of humor, of play, of work, of institutions, of the church, of the world, and so on, and so on.

To participate in the being of Jesus is to be free, and thus transcendence is experienced in human life as liberation.

If one means, for instance, an epistemological privilege of the oppressed, in the sense that the poor, the suffering and the dispossessed have some intuitive knowledge of God, righteousness and social reality not available to others; if one means that victims know best how to overcome their condition and build new institutions; and if one means that knowledge based on «experience» makes academic excellence unnecessary, then liberation thought and the Social Gospel diverge.

In today's consumer - oriented, capitalistic culture, where people are used, abused and disposed of like nonreturnable soft - drink cans, where «liberation» has been invoked to justify selfishness, it may be that the time has come for the church to say again what it has always believed — that there is no way for individuals to «flourish» without the kind of communion and community and the permanent, deep, risky commitment that true Christian love demands — qualities that are perhaps best experienced in the yoking of a man and a woman in marriage.

I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage (Ex 20:2): As Israel's liberation from Egypt demonstrated in a nation - forming experience, God not only creates us free; God sets us free and then provides a «codification of freedom» in the Ten Commandments.

I believe that there is in fact a liberation, a loosening up, in Christian faith and experience.

Because we know that God actually experiences our oppression, we know that God favors our struggle for liberation.

Generalization is dangerous here too, but it is safe to say that liberation theology is characterized by an emphasis on the experience of oppression and a Marxist - inspired social analysis that divides society into oppressor and oppressed.

If God is conceived so as not to favor our struggle for liberation, then God is thereby conceived so as not to experience fully our pain and suffering.

Change and temporality can also, however, make possible the realization of justice, of liberation from oppression, of increased experiences of fulfillment and joy.

Hence, it follows that the God who experiences the suffering of the oppressed also desires their liberation.

In the wake of Latin American liberation hermeneutics, religious communities and academics in the various countries of Africa and Asia have developed analogous forms of biblical interpretation that work from the particular experiences of those nations.

When many people think of Obama's religious experience in Chicago, though, they cite his exposure to the angry sermons of the Rev. Jeremiah Wright and «black liberation theology,» a movement that emerged in the late 1960s and blended the Social Gospel with the black power movement.

Is it for such as these that we seriously offer our theologies of the secular, of experience, of play, even of hope and liberation?

Human experience and ultimate liberation which are integral parts of the «here and now» are primary to the doing of Dalit theology.

Through the experience of self - in - relation, participants find liberation and the healing power of a community empowered by the Spirit.

The final experience is of oneness, and that experience has the character of redemptive bliss» the «inconceivable liberation,» in the phrase of Vimalakirti.

For Schüssler Fiorenza the answer to the latter question is clear: a feminist critical hermeneutic «does not appeal to the Bible as its primary source but begins with women's own experience and vision of liberation.»

However, the argument must also move in the other direction: a concern for structural change must be rooted in an experience of personal liberation.

As I got older I responded to these questions out of a liberation faith informed by my own religious and social action experience and by the thought of various liberal, neo-orthodox and liberation theologians.

In this regard, liberation theologians have understood Jesus well, for they experienced the setting of his sayings as they themselves lived among the poor and oppressed of South America.

After relating his personal experience with homosexuals in counseling and after analyzing the contemporary movement toward gay liberation, Williams devotes successive chapters to a discussion of four social scientists» views of homosexuality, to an analysis of the Biblical teaching, and finally to a presentation of the positions of three representative theologians - Barth (traditional), Thielicke (moderating), and McNeill (accepting).

«The unmasking of the false universalism of «women's experience» in the so - called third wave of Christian feminism has complicated appeals to the «liberation of women as the goal of feminist theology,» Pauw says.

This connection — between the experience of the burning bush, the struggle for liberation, and the glimpses of a promised land — sheds light on Jesus» stark claims.

During this past decade some of us experienced these issues as growing out of the challenge of liberation.

The question is whether we experienced that day as a liberation...

We may have some unique opportunities to liberate the Bible within the churches, and to release Scripture to act as a text of liberation within our communities and in our personal experience.

The quest for liberation is being experienced with a deep sense of urgency throughout the world.

About ten years after the liberation — our lives having run for some time on a pretty even keel — I began to experience a variety of physical disabilities as well as mental / emotional afflictions; sometimes the two were difficult to distinguish.

The dialectic of communal experience and expression is foundational to all forms of liberation theology.

The dark night is a time of liberation when God weans us from our reliance on spiritual experience, empowering us to no longer live as servants but as friends (John 15:15).

Also honored were James Cone, who offered impassioned reflections on praxis and the experience of the oppressed, and Chung Hyun Kyung, the Korean professor who had caused such a stir at the Canberra meeting of the World Council of Churches, who again called for the fusing of liberation thought with indigenous shamanism and a large dose of romantic naturalism.

At the close of two weeks of daily growth group sessions, participants in one workshop could identify these biblical themes in their shared experiences: bondage and liberation, salvation by grace, judgment, death and rebirth, alienation and reconciliation, mutual caring, the transforming power of love, becoming a spiritual unity, growth.

In reviewing how her mind has changed from a Barthian position in the 1950's through the feminist and liberation theology emphases to a more wholistic and cosmic focus, Sallie McFague has experienced a deconstruction of the central symbol of God as patriarchal, hierarchical and militaristic, and a reconstruction of God as creator and sustainer of everything in his universe.

On the other hand, his struggle to find meaning, the liberation he may have felt in finally choosing to end his life, the benefit he may have felt by removing himself as «troublesome» to others could actually be valuable experiences that God can use positively to stimulate more meaningful actiondecisions in the minister - brother, for example.

It is here that we best discover the difference between orthopraxis in Panikkar and in the Theology of Liberation: In Panikkar, it is primarily directed towards the experience of the Cosmotheandric Reality and not towards action in the world.

This shift derives in part from a recovery of 19th - century liberal theology's emphasis on experience as important theological data — an emphasis now embraced by various forms of liberation theology.

Working from her own painful experiences of childhood abuse, she explained how self - disclosure is the vehicle of her own liberation.