Sentences with phrase «in sacred history»

Secular history helps us establish dates of importance in sacred history.

The methodology itself seems to require such a radical approach: it can not stand still when it scents the operation of man in sacred history.

Divine causality that can be localized historically at certain points in space and time, appears rather to be what characterizes the supernatural operation of God in sacred history, in contrast to the natural relation of God to his world.

And such intervention seems to have its correct meaning in sacred history because of the relation of dialogue in freedom between God and spiritual persons.

Consequently we know nothing except that man was created by God as God's personal partner in a sacred history of salvation and perdition; that concupiscence and death do not belong to man as God wills him to be, but to man as a sinner; that the first man was also the first to incur guilt before God and his guilt as a factor of man's existence historically brought about by man, belongs intrinsically to the situation in which the whole subsequent history of humanity unfolds.

Not exact matches

- The bulk of music composed in the western hemisphere from the beginning of music history up to the 18th century was sacred in its intent and its origin.

As we attempt to reconnect with our own history, which is after all a sacred history as far as the Divine Liturgy is concerned, the value of the Church's liturgical traditions are once again being emphasised not just as expressions of sacredness and beauty in the public work of God, but as the embodiment and carriers of the Church's faith.

Time is a sacred category in salvation history, for it is in the Kairos or sacred time that God is present.

Once we grasp the radical Christian truth that a radically profane history is the inevitable consummation of an actual movement of the sacred into the profane, then we can be liberated from every preincarnate form of Spirit, and accept our destiny as an occasion for the realization in the immediacy of experience of the self - emptying or self - annihilation of the transcendent and primordial God in the passion and death of Christ.

And in this task we will always be impoverished if we do not honour and respect the insight, wisdom and contribution of those who, from many traditions and cultures over the centuries of the history of the Church, have also brought their understanding to this sacred conversation.

«Salvation history,» not because every moment of this world is willed by God in a direct manner — the bloodletting of Herod is not intended by God as the flight of Jesus is — but because the voice crying out in Rama is as much the subject of sacred prophecy as Jesus's flight.

Whereas Barth and his followers identify God's work only within the «sacred history... inaccessible to secular historical research and known only by faith,» Cullmann and his followers — among whom are well - known missiologists — view that God's work is discernible in the secular history.

They were responding to hundreds of years of occupation that flew in the face of their sacred history.

This is the context in which Israel's sacred history asserts that the Ten Commandments are given.

What is new in the Christian name of Jesus is the epiphany of the totality of the sacred in the contingency of a particular moment of time: in this name the sacred appears and is real only to the extent that it becomes actual and realized in history.26

He pointed out the uniqueness of the messianic character of Israel's religion in whose sacred liturgy and moral teaching humanity is prepared to receive Christ who is «Lord of history and the human heart».

Everywhere they will be a little flock, because mankind grows quicker than Christendom and because men will not be Christians by custom and tradition, through institutions and history, or because of the homogeneity of a social milieu and public opinion, but — leaving out of account the sacred flame of parental example and the intimate sphere of home, family and small groups — they will be Christians only because of their own act of faith attained in a difficult struggle and perpetually achieved anew.

The incarnation is only truly and actually real if it effects the death of the original sacred, the death of God himself... What is new in the Christian name of Jesus is the epiphany of the totality of the sacred in the contingency of a particular moment of time: in this name the sacred appears and is real only to the extent that it becomes actual and realized in history [The Gospel of Christian Atheism (Westminster, 1966), pp. 54, 57].

This approach, which is associated with Karl Barth, Jacques Ellul, and Wilhelm Vischer, among others, and which also has certain affinities with the confessional stances of Gerhard van Rad and Brevard Childs, seeks to supplement the historical - critical method by theological exegesis in which the innermost intentions of the author are related to the center and culmination of sacred history mirrored in the Bible, namely, the advent of Jesus Christ.

To do this, we need to go beyond authorial motivation to theological relation Moreover, it is neither the faith of Jesus (as in Ebeling) nor the Christ of faith (as in Bultmann and Tillich) but the Jesus Christ of sacred history that is our ultimate norm in faith and conduct.

What historical criticism can give us concerning the events of sacred history mirrored in the Bible is a knowledge of probability, not certainty.

Neither author regards the story of the Holocaust as sacred history or martyrology that is exempt from revisions that naturally occur in the light of new evidence and arguments — nor, they point out, have reputable historians treated it as such.

Its sacred to us, we treat it with respect, it symbolizes ones personal freedom, it stands for universal freedom to all, though many in the west do nt know about the Sikh history and therefore do nt understand the significance of the turban.

Is not precisely the essential difference between natural and secular history on the one hand and the really personal, sacred history of redemption on the other, blurred, if God's action even outside the history of redemption receives a definite predicamental position within space and time, because a definite, precise individual reality in distinction to others and in a different way from others receives a privileged direct relation to God?

They may need to discover and to re-tell a unifying story of the country Of course, this runs against the academic grain, which nurtures what it believes to be a healthy contempt for the nation (let alone its historic spiritual culture) and a self - protecting indifference to the local community In America, where unbalanced individuality and unbalanced diversity seem sacred, the wildness of history is blowing at cyclone force, and the ability to cope with it seems to be a dying art.

They reject the splitting apart, in the Greek and much of the Christian tradition, of body and spirit, nature and history, secular and sacred.

The Scriptures, against their own will, intention, and warning, became the «paper pope» with the result that the present was sacrificed, immediacy in preaching was lost, and congregations became accustomed to being sacrificed weekly on the altar of «sacred history»

For example, in the fourth book of Father Paul Sarpi's History of the Council of Trent, you will find that in the year 1551 the Papal legates who presided over the Council ordered: «That the Divines ought to confirm their opinions with the holy Scripture, Traditions of the Apostles, sacred and approved Councils, and by the Constitutions and Authorities of the holy Fathers; that they ought to use brevity, and avoid superfluous and unprofitable questions, and perverse contentions....

This discovery is a product of our modernity in the sense that it expresses the backlash of the critical disciplines — philology and history — on the sacred texts.

Prior to this period of history, the traditional words of blessing before a meal were «Blessed be thou, O Lord God, King of the Universe»; in this era the focus shifted ever so subtly and the food itself became the object of blessing — «Bless, O Lord, this food» — for food was considered mundane or profane, and only when touched by the holy words of a Christian could it be brought into the realm of the sacred.

you nut jobs need to stop twisting history like you do in that story book you hold so sacred.

As a novel it also invites readers to an indulgence: it offers a taste of adventure, a glance at art history and a sip of «sacred sexuality» in the form of spirituality lite.

Both transpired within what many observers would call «the sacred space» of Wiltshire Church's sanctuary, and both represented instances in what the same observers might call «the sacred time» of Wiltshire's ongoing history.

He argues for the «need to go beyond authorial motivation to theological relation,» i.e., to the Jesus Christ of sacred history who is our ultimate norm in faith and conduct.

There is no special area in a church building that can be justified as sacred space any more than there is authenticated sacred time within particular parish history.

Paul Schubert, in a symposium devoted to the The Idea of History in the Ancient Near East writes: «When it comes to the idea of history, it must be said that Israel, through its sacred scripture... has proved to be the strongest and most influential single force observable by the historian in shaping the idea of history throughout two millennia of Western history.History in the Ancient Near East writes: «When it comes to the idea of history, it must be said that Israel, through its sacred scripture... has proved to be the strongest and most influential single force observable by the historian in shaping the idea of history throughout two millennia of Western history.history, it must be said that Israel, through its sacred scripture... has proved to be the strongest and most influential single force observable by the historian in shaping the idea of history throughout two millennia of Western history.history throughout two millennia of Western history.history.»

This is an insight that is perhaps best expressed again in the words of Cardinal Ratzinger, this time in 2001 writing in America magazine: «The basic idea of sacred history is that of gathering together, of uniting — uniting human beings in the one body of Christ, the union of human beings and through human beings of all creation with God.

The Christian community owes to Judaism not only the idea of a creation of the world from nothing, the prophetic faith in God's revelation in history, the intensity of a knowledge of sin, the trust in God's forgiving grace, the expectation of the Kingdom of God, and prayer as the «outpouring of the heart,» but also its most sacred sacrament.

Despite some excessive enthusiasm over this point by well - meaning Teilhardians of the «60s, no one can deny the central fact of Christianity: God enters into history and into matter in Christ, rendering relative all distinctions between matter and spirit, sacred and secular, before the primal fact of God's redemptive grace in all things.

One of the things I have been most inspired by in Church history is the ways in which everyday things were often viewed as sacred moments.

Rational reduction, which Duméry uses to dissipate the reality of the Trinity as constitutive of the being of God, dissipates in the same manner the trinitarian events which constitute the economy and the design of salvation, the actions of sacred history.

The stained stone may have been the centerpiece of religion and sacred awe in human history.

Girard recounts the shock of recognition he experienced in coming to the New Testament after studying violence and the sacred in anthropology and the history of religion.

So the transhistorical elements in their stories are not to be understood as myth, but as the means whereby the sacred - historical aspects of the story are revealed within the history itself.

Thus, just as Teilhard's within and without serve to ground his law of complexity - consciousness ontologically, so too Altizer's sacred and profane further explicate his concept of the dialectic in history.

Hence, his deep concern for burying once and for all both God and church in order to align his loyalties fully with Christ — the symbol for the sacred at work in human history — as he is becoming present «in every human hand and face.»

Unfortunately there was a radical break in the history of Jerusalem in the second century, which to some degree interrupted the local tradition of the sacred sites.

The coincidence of sacred and profane in the Word - made - flesh, therefore, «can not be truly meaningful unless it is understood as a real movement of God himself, a movement which is final and irrevocable, but which continues to occur wherever there is history and life.»

The author speaks at great length about the nutritional value of chia and its long history as a revered, sacred food in Mexico.

Batteries hold a sacred place in the history of Philly fans.