Sentences with phrase «for gnostics»

For Gnostics, the spiritual is what is good, so the way to gain salvation is to move toward a purely spiritual state.

You are looking for a gnostic take on this, again something the new testament writers were opposed to, as well as those that met to canonize the New Testament.

I'm more for the Gnostic Gospel of Thomas, as I believe they are the closest anyone will ever be to the man called Jesus.

Not exact matches

Instead, it has Sex Week, an occasion to catechize tomorrow's leaders in the Gnostic dogma that our bodies — and the bodies of others universally available under the sole limitation of consent — are there for us to do with as we wish.

For example, in the 1st century C.E., a group of people called the Gnostics (from the Greek word gno ′ sis, meaning «knowledge») claimed superior knowledge through secret revelation and boasted that they were the «correctors of the apostles.»

Here Milosz is explaining and justifying his turn to gnostic texts for help.

It will no longer do for New Testament scholars to place the Roman emperor amongst the ranks of divine men, gnostic redeemers, divinized heroes and other assorted and «Hellenistic» characters and then dismiss his significance by reason of the disreputable company that he keeps.

A confirmed Gnostic would recognize in these words that the Demiurge, having seduced McKenna into a categorical choice for abundance, still had the situation well in hand.

Perhaps even more unfortunate for them, is that that translation remains pretty much forgotten by academia, laity, and other Gnostic organizations.

Yet so to apotheosize earthly existence is, almost inevitably, to have gnostic contempt for it, to see it as the realm of darkness more than light.

His books include: The Powers that Be: Theology for a New Millenium (1999), Homosexuality and Christian Faith (1999), and Cracking the Gnostic Code (1993).

A genuinely dialectical form of faith can never be Gnostic, for it can never dissociate negation and affirmation; hence its negation of «history» must always be grounded in an affirmation of the «present.»

This view is a little too mystical (or maybe even Gnostic) for most Christians, and yet it can not be proven or disproven from the text any more than the traditional view that God killed an animal to make clothes for Adam and Eve.

Consequently, a faith which nostalgically clings to a lost past, a past having no integral relation to our present, can not escape the charge of Gnosticism; for a total refusal of our destiny can only be grounded in a Gnostic negation of the world.

In speaking thus, the New Testament is in agreement with the Gnostics, for they too speak of «this world», and of the princes, prince, or god of this world; and moreover they both regard man as the slave of the world and its powers.

(Some scientists now find evidence for both forces in the universe.5) Gnostic and charismatic approaches assume the spontaneous inner energy of the known world, whether in the cosmos itself (the gnostic view), or by active spirit, as the charismatic view Gnostic and charismatic approaches assume the spontaneous inner energy of the known world, whether in the cosmos itself (the gnostic view), or by active spirit, as the charismatic view gnostic view), or by active spirit, as the charismatic view has it.

Charismatic negotiations are more significant for churches F, G, and J. Church K is guided by a gnostic orientation.

II 24.6, that this parable was much used by Gnostics, and, both in Thomas and in the Gospel of Truth where a version of it is also to be found, it has become so much a vehicle for expressing gnostic teaching that the versions do not help us to reconstruct the teaching of Jesus (for a good discussion of the meaning and use of this parable in its gnostic setting, see B. Gärtner, Theology of the Gospel According to Thomas, pp. 234 ff.)

The gnostic journey begins in bafflement and first looks for ultimate meaning in the wrong places.

He enjoys that power of which the Gnostic boasts, but with the proviso: «All things are lawful for me, but I will not be brought under the power of any» (1 Cor.

To discover that a parish has, for example, an empiric - gnostic orientation may be a helpful recognition, but that finding alone does not identify the whole range of motifs and images by which a local church understands its world.

Maybe I'm the Gnostic for stoically accepting the isolation of faltering and pain without even a whispered protest against the dying of the light.

That opinion would be based on a gnostic misinterpretation for which the highest form of the love is the painful renouncing and suffering love; cf. against this misinterpretation: Faber (1995) 405 - 420.

(Incidentally, this is why you are most certainly incorrect about me being gnostic — it's fairly impossible for me to be gnostic whilst embracing and championing the role of physical, actual resurrection.)

One might very well read his protest not as a brief for atheism, but as a kind of demythologized Gnostic manifesto, an accusation flung in the face of the demiurge.

Gnostic - Theist: believes in a god for which he claims knowledge 3.

This Kingdom is not in heaven or (for that matter) in the sea; instead, it is within the Gnostic (cf. Luke 17:21) and the Gnostic is within it; he comes to it by knowledge of himself, i.e. of his true nature as a son of the Living Father (3).

While our worship songs are not individually Gnostic, they get very close by avoiding tangible terms in their lyrics, leaving the impression that the everyday is too banal for God.

The early centuries were turbulent ones as different sects fought for supremacy within the Church (Ebionites, Marcionites, Gnostics, etc.).

For some this has meant a more and more complete determinism and naturalism, for others a return to Gnostic ideas of dualism or early Protestant emphases on original sFor some this has meant a more and more complete determinism and naturalism, for others a return to Gnostic ideas of dualism or early Protestant emphases on original sfor others a return to Gnostic ideas of dualism or early Protestant emphases on original sin.

For Buber the real distinction is not between a naïve acceptance of the world and the experiencing of its tragedy, but between the Gnostic belief in a contradiction that cuts the world off from God and the Jewish belief that «tragedy» can be experienced in the dialogical situation, that the contradiction can become a theophany.

Such a view would be more appropriate for proponents of ancient gnostic theories, come alive again in our day, than for those who profess a biblical basis for their religion.

If creation were not divine, if God were not immanent as well as transcendent, then we would have a gnostic division between God and the world which would leave the world for ever cut off from God and for ever unredeemable.

Whatever responsibility the Gnostic may in fact have felt for the state of his «spirit,» his self - understanding allowed no explication in such terms, and to a considerable degree the implications of this lack of responsibility for what one's self was was consistently developed in theory and practice.

Though full of titillating tales and occasional bits of edifying wisdom, the gnostic gospels lacked the balance of sacramentalism, mysticism, silence, and praxis that we find for example in the kerygmatic presentations of the Christ of Mark, Matthew, Luke, and John.

Thus the form of Gnostic self - expression can be understood as a consequence of the direct impact of Socratic existence on highly civilized peoples prepared for the axial revolution, but not yet freed from the dominant power of the mythical.

For me the difference between the biblical gospels and the later Gnostic gospels was obvious when I read them, even before I was a believer; and there are plenty of reasonable arguments for the case that the four gospels of the Bible are the most accurate historical accounts that we have of Jesus» liFor me the difference between the biblical gospels and the later Gnostic gospels was obvious when I read them, even before I was a believer; and there are plenty of reasonable arguments for the case that the four gospels of the Bible are the most accurate historical accounts that we have of Jesus» lifor the case that the four gospels of the Bible are the most accurate historical accounts that we have of Jesus» life.

Our rampant desire to reduce knotty particularities to spongy generalities has led a cynical friend to confess that he grabs first for his wife and then for his wallet when he hears this gnostic word «spirituality.»

Adherents of the new Christian sects, of which there were many competing ones, e.g., Ebonites, Gnostics, etc., would have been familiar with the Serapis and likely would not have wanted their godman to seem any less impressive than the gods of the Serapis and other religions of the time, so there would have been a need for a miraculous birth story and other miracle stories for their godman, as well.

Such a «gnostic» idea, tempting though it has been since very early in the history of Christianity, trivializes the idea of revelation, making it appeal more to our sense of curiosity than to our need for transformation and hope.

There, you can see, he describes ME as a Gnostic existentialist Heideggerian for not believing that Darwin explains it all about human beings.

One way of describing Dr. Altizer's effort is to say that he recognizes that Gnosticism, as flight from reality into a private religious world (or ideological world), is the great temptation or even treason of today, and that to combat this threat he has boldly adopted a typically Gnostic pattern of thought as the vehicle for expressing total commitment in and for the world.

[22] For Ignatius, who harboured no illusions about the fact that at the end of his journey his end would come at the teeth of beasts in the amphitheatre of Rome, [23] the letters, with their plea to the recipients that their hope to retain their unity lay in their regarding «a bishop as the Lord himself,» [24] the letters also offer a vehicle to counter the Gnostic / Docetic heresy.

It does not reflect the situation of the Church, nor, except for the generalizing conclusion, is it at all concerned with anything specifically gnostic.

Now he confesses hostility to Catholic belief and sympathy for «Gnostic texts that allow women a discipleship and see Jesus more as a spiritual person and not as a demigod.»

This «ironic choice» for Mary and for all women - that the better choice is not to see oneself as female — is reinforced by the words of Jesus in the gnostic Gospel of Thomas: «For every female (element) that makes itself male will enter the kingdom of heaven.&raqfor Mary and for all women - that the better choice is not to see oneself as female — is reinforced by the words of Jesus in the gnostic Gospel of Thomas: «For every female (element) that makes itself male will enter the kingdom of heaven.&raqfor all women - that the better choice is not to see oneself as female — is reinforced by the words of Jesus in the gnostic Gospel of Thomas: «For every female (element) that makes itself male will enter the kingdom of heaven.&raqFor every female (element) that makes itself male will enter the kingdom of heaven.»

I am particularly indebted to William A. Beardslee for the way in which he has presented my own theological quest, and especially so for his point that I have attempted to invert the Gnostic vision of a transcendent totality in my quest for a totally immanent Christ.

He mentions those who criticize his previous work as being Gnostic and dualistic and confesses that they have some ground for their criticism.

Such a community, liberated from all traditional structuring and self - diminishing dogmas, would appear to be anything but the national religion that Harold Bloom fears, however Gnostic it might be in its commitment to a grand counter-dogma for an elite.

As we see in history, there were many ways (gnostics for instance) that communities chose to answer that question.