Sentences with phrase «god of dawn»

Dominating the riverside of the west (Thonburi) bank of the Chao Phraya River, Wet Arun is a Buddhist temple that got its name after a Hindu god Aruna, the god of dawn who is often portrayed in a form of rays of the rising sun.

The boat docks on the Chao Phraya river at Wat Arun, named after the god of dawn.

Not exact matches

The big bang was the Unity shattered by Satan rebelling from God the dawn of seperation.

It is the dawn of a new age in which time comes to be fulfilled in a kind of eternal stable movement around God.

Most of the gods are transparent to their natural origins: Agni from fire, Soma from the wine, Usas from the dawn, Dyaus and Varuna from the sky, Surya and Savitri from the sun, the Asvins (twins) from the twilight, and so forth.

Bultmann has made the shift in aeons the decisive factor distinguishing Jesus from Paul: «Jesus looks into the future, toward the coming reign of God, although to be sure toward the reign now corning or dawning.

The second is fasting — refraining from eating, drinking, and sexual intercourse all day from dawn to sunset during the whole month of Ramadan each year with the intention of showing submission to God's command.

Once faith is grounded in the dawning of the Kingdom of God, there can be no true openness to a God or Lord standing outside of the world and time, and hence no openness to the reality of God in a Godless world.

Earlier, Altizer was advocating a leap of faith to the sacred from illusory being; but now he says that the Kingdom of God «will never dawn in us if we refuse our existence in the here and now.»

The very dawning of the Kingdom of God places in question the reality of the world; when the Kingdom is fully consummated, the world must disappear.

If we know anything at all about the ministry of Jesus, we know that no action of his ministry brought greater offense to his hearer than his forgiveness of sin; and no theme of his sayings or parables overshadows the proclamation of forgiveness, although we must recognize that originally this forgiveness was inseparable from the eschatological situation of the dawning of the Kingdom of God.

Simply by noting the overwhelming power and the comprehensive expression of the modern Christian experience of the death of God, we can sense the effect of the ever fuller movement of the Word or Spirit into history, a movement whose full meaning only dawns with the collapse of Christendom, and in the wake of the historical realization of the death of God.

Whether or not we choose to so understand the original Christian gospel of the dawning of the Kingdom of God, it is clear that the radical Christian affirms that God has died in Christ, and that the death of God is a final and irrevocable event.

But at the same time that I was learning to engage with God as a hungry, growing young Christian, the realization dawned on me like a dead weight sinking in my stomach that no amount of spiritual growth seemed to have any effect on my sexual preference... There was nothing, it felt, chosen or intentional about my being gay.

Can we not make the judgment that it is precisely this vision of the death of God in Christ that can make possible for us a realization of the deeper meaning of the Christian and eschatological symbol of the dawning of the Kingdom of God?

But God prepared a worm at the rising of the dawn the next day to attack the vine so that it withered.

We know that the proclamation of both Jesus and the earliest Palestinian churches revolved about the announcement of the glad tidings or the gospel of the dawning of the Kingdom of God.

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.

By the end of his Anglican curacy, disillusionment with the liberal, almost secularist, approach which he had found in some of his fellow churchmen, niggling doubts about the validity of Anglican orders and the dawning realisation that the C of E was attempting the impossible by trying to serve both God and State, had convinced Father Ed that he was in the wrong Church.

When the reality of God is eschatologically identified with his dawning Kingdom, then God can be known only as an active and apocalyptic process that even now is becoming all in all.

Our dual images of God in the Testaments start to merge together when we see that the suffering of Christ began in his Father's heart at the dawn of creation, when we see God our Father bearing the cross for our sins.

The Kingdom of God which Jesus proclaimed, and which he may have sensed as dawning in his own ministry, was the Kingdom of this kind of God and was to be realized in a new history.

Only by abandoning its original faith in the dawning Kingdom of God that is in actual process of realizing itself could orthodox Christianity arrive at its belief in the transcendent and solitary God who is the Wholly Other.

With the dawn of the apocalypse God appears in his final form as Hell itself, for then he is fully incarnate as Ulro or Hell, and Jesus must break through that Hell to usher in eternity.

The hotly debated question as to whether this implies that the Kingdom is to be regarded as present, inbreaking, dawning, casting its shadows before it, or whatever, becomes academic when we realize that the claim of the saying is that certain events in the ministry of Jesus are nothing less than an experience of the Kingdom of God.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

To the spiritual or radical Christian, the very name of Jesus not only symbolizes but also makes actually present the total union of God and man, and for that reason it likewise gives witness to a concrete reversal of history, and a dawning apocalyptic transfiguration of the cosmos.

Otto's great study of the eschatological proclamation of Jesus discovers the fundamental and distinctive motif of Jesus» message to lie in its announcement of the «dawning» of the Kingdom of God, a dawning that is itself a forward - moving process, a process whereby a future and transcendent Kingdom penetrates from the future into the present, from its place in the Beyond into this world, and is operative here as an inbreaking realm of salvation.

May this day dawn before the end; but it is solely the gift of God's grace.

When we reflect that the original message of Jesus was an eschatological proclamation of the dawning of the Kingdom of God, that the patristic Church transformed this message by a dissolution and elimination of its apocalyptic ground, that, ever since, the dogmatic and ritual foundations of the orthodox Church have been non-apocalyptic, and that it has only been in the non-verbal arts that Christendom has produced an apocalyptic imagery, then on this ground alone we would be fully justified in pronouncing Blake to be a revolutionary artist and seer.

In its preamble, the document says: «A new day is dawning in the Church, and all Christians are being called to step out boldly and unapologetically in affirmation and celebration of our LGBT + siblings as equal participants in the Kingdom of God.

They were joined by many of God's Holy Ones, from the dawn of creation up to the present time.

It is a grievous misinterpretation to suppose that God's reality dawned on men, like the Old Testament prophets, in mystical aloofness from the social needs and social movements of their time.

Kerr — Humans have been seeking God since the dawn of man.

Jerusalem and Benares represent what are probably the two sharpest alternatives in the religious history of mankind» the city in which the Ark of the Covenant was set down, in which Jesus ended his earthly ministry, and from which Muhammad ascended to heaven» and that other city, where a thousand gods descend into the river at dawn and near which the Buddha preached his first sermon announcing liberation to all sentient beings.

But this mystery is nothing but the hidden dawn of the kingdom of God itself amidst a world which to human eyes gives no sign of it.

Nor will the result be the final Kingdom of God, but only its beginning, its outward manifestation, its «dawning point.»

In my life, when it comes to the dawning of change, it can feel as if God presses a thumb down on something in my life.

Instead, you are part of an ever - growing, rapidly - expanding, Spirit - led, worldwide movement of God to show the world that in Jesus Christ, a new day has dawned, a new creation has come, and that all things are new.

But all peoples should seek to become peoples in God's image and thus bring about the dawn of the Messianic age.

Nothing is so unique in apocalypticism as is its enactment of a new totality, an absolute novum that is the polar opposite of a primordial totality, but a novum in full apocalypticism that is already dawning or near at hand, just as it is in Jesus» initial eschatological proclamation that the time is fulfilled and the Kingdom of God is immediately at hand (Mark 1:15).

This is a way of placing God as prior to all causes, and various stories can be told or analyses pressed back until the «light dawns.»

If we use the logically odd phrase «Word of God» to describe the Bible, with «Word» as the model and «of God» as the qualifier, so that we speak of «hearing» God's Word, we mean that if we follow the verbal pattern formed by the words of scripture, we may find ourselves in a situation in which a disclosure occurs; the «light dawns» or the «ice breaks.»

Altizer holds that Jesus was an apocalyptic prophet who proclaimed and enacted the dawning of the Kingdom of God, and that there is a comparable dawning in modern thinking which calls for a transformation of and a break from the old aeon or old world.

Consider the lilies of the field, how they grow» - it was these elementary considerations that were proposed to us when, in the first dawn of doubt, we asked why we could not see God up in the air.

God's dying into total immanence is not an end in itself but is the necessary precursor to the eventual dawning of an apocalyptic fulfillment of human potentiality.

It would be good to see it adopted at pro-life prayer - vigils and services «Begotten of His Love Divine / Before Creation's dawn / Let God's own Son our hearts incline / To cherish the unborn.»

What about the earthquakes and the famines, and the unmentionable things done by men to each other «in the name of God» from the dawn of history?

When the reality of God is eschatologically identified with his dawning Kingdom, then God can be known only as an active and apocalyptic process that even now is becoming all in all... This is precisely the function of a poetic apocalypse.

For this radical Jew that could only mean being implicated in the dawning of the great day, and in the mission of the Messiah to reconcile the world with God.