Sentences with phrase «god in the history»

JUST ONE instance where any god in history has proven itself to be real... oh, and your bible does not count as evidence.

When a pious ruler emerges that means a very great intervention by God in history, infinite grace.

Your gods a joke, just like every god in history.

[JB:] When we look at any major move of God in the history of the church, there are some indicators.

There have been thousands of Gods in history, most of which have come and gone.

We meet God in history, but God speaks to us beyond history.

Somehow, somewhere, at some time, history will reach a climax, in which the purpose of God in all history will be conclusively exhibited, and His last word spoken.

This plan of revelation is realised by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them.

The Bible is a unity of diverse writings which together are set forth by the Church as a revelation of God in history.

It is this eschatological action of God in history which Jesus proclaimed, and which reached its final formulation in the kerygma.

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

I do believe that there are competing views in Scripture about God, sin, salvation, and the role of the people of God in history.

The Jewish expectation was of the eschatological activity of God, of a final and decisive intervention by God in history and human experience whereby his people would be redeemed.

Alan Tippett on the other hand defines missiology as «the study of man [sic] being brought to God in history....»

I would accept the notion that most persons in our culture, Christian and non-Christian alike, function in their daily lives, perhaps unconsciously, on the basis of the assumed absence of God in history.

Peter Hodgson's God in History, Mark Kline Taylor's Remembering Esperanza, and a number of feminist projects have recently made similar claims.

The composition of the stories into a structure now reflecting profound meditation on the meaning of history and the nature and activity of God in history has not obscured a zestful appreciation of the life that produced the stories.

The distinctive contribution of Christianity was not monotheism, but a trinitarian understanding of God which recognized differences in the work of God in history, and also maintained the unity of God (Theodore W. Jennings, Jr., Beyond Theism [Oxford University Press, 1985], pp. 14 - 15).

Since praxis, changes the world as well as the actors, it becomes the starting point for a clearer vision of God in history.

It points to that work of God in history which has brought the new community founded on the Spirit of forgiving love into being.

For this reason the meeting with God in history is even more important to him than the meeting with God in nature.

This distinction between «form» and «intention» is after C. H. Dodd, The Kingdom of God in History, p. 18, as quoted by R. B. Y. Scott, The Relevance of the Prophets, p. 153.

Christ appears as an omnipotent being, executing God's judgment, in himself the supernatural intervention of God in history.

For the present, we may answer the question propounded at the beginning by saying that the Bible is a unity of diverse writings which together are set forth by the Church as a revelation of God in history.

It is a Christian symbol which can form the key to a more realistic theology than that which conceived of «building the Kingdom of God in history.»

Christians are those who believe that the revelation of God in the history of Israel and the Christ event is true and therefore, as Macquarrie puts it, «creation and its existence are good.»

The love of God for his creation, and particularly for man as the good pinnacle of all creation, is made manifest through the saving intervention of God in history.

Can we believe in the progress of the reign of God in history or is the ultimate conflict between His Kingdom and the kingdoms of this world unresolved to the end of time?

Williams asks «Can we believe in the progress of the reign of God in history or is the ultimate conflict between His Kingdom and the kingdoms of this world unresolved to the end of time?»

The metaphorical response to the saving act of God in history, that subtle and complex instance of attending to ultimacy in our immediacies, to the mystery of the Kingdom in the midst of historical circumstances, is thus seen to be a persisting and unexpendable witness to the very realities that inform and sustain our authentic existence.

Toward that end, I propose the following six categories for the major activities of God in history, which are also the major ways of living like Jesus in the world:

Can you come up with any other major activities of God in history (as we read about in Scripture), which do not fall under one of the six areas?

It is in this way that the work of God in history will always be the common work of the Trinity.

Nor, again, do I object to your speaking of a unique and final revelation of God in history, so long as the context puts the meaning beyond all doubt.

His books include The Revelation of God in History; What is God?

The Bible's insistence upon historical and geographical particularity (e.g., Abraham, Israel, Zion), often an embarrassment to theological universality, has marked it out as the primary source for man's witness to the involvement of God in history.

It means a fresh apprehension of the working of God in history: a fresh and vivid realization of the God who in Christ revealed himself to men long ago and who, still in Christ, stands ready to make himself known in gracious power also to us and to our generation.

46 We speak of ««love», «liberation», «the new man» as the signs which allow us to identify the active sovereignty of God in history.»

If God did in fact choose to reveal himself in history, as Christian faith affirms, that act becomes the sign and guarantee of a purpose of God in history, a purpose to which all of nature is subordinate.

«The Revelation of God in History,» in Theology as History, edited by James M. Robinson and John B. Cobb.

This plan of revelation is realized by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them.

A proposal for new theological categories that are concrete actions and activities of God in history, and which we are to live out in our own lives.

This movement, a reaction to the perceived sterility of earlier, purely analytic studies, emphasized the unifying themes of scripture and stressed the revelatory acts of God in history as described in the Bible.

God is still free to reform the religion of those who swear by the name of God in history, through persons and powers that do not swear by that name.

It is a sign of Plato's essential continuity with his Greek predecessors that his own definitive and most sophisticated meaning for soul is «self moving mover», and that when he comes, in the tenth book of the Laws, to construct the first formal proof for the existence of God in the history of western thought, a version of the cosmological argument, he will seek to establish the existence of soul as self moving mover.

A concrete «act» of God in history can be discerned only by faith — and faith, as even the most orthodox theology maintains, is the gift of the Holy Spirit; the physical, objective «miracle» or act of God is only an outward indication.

Now that we've laid that down, once again, please provide clear, hard evidence that shows your god is real whereas every other god in the history of mankind is false.

Some attach a special meaning to the word revelation, making a distinction between the revelation of God in everyday events and in nature and special revelation which refers to special acts of God in history.

Altizer begins by declaring that his basic presupposition is the death of God in our history, for us, now.

Instead we have the paradox of a transcendent God present and active in history John 1:14)», Bultmann ought to have said: «The proclamation of the Word made flesh means the presence of the transcendent God in history.