Sentences with phrase «live by revelation»

We can have neither stability, routine, collective permanence, association, nor group cohesion if we want to live by revelation, if we put [Christianity] at the center as the sole truth.

We live by revelation, as Christians, as artists, which means that we must be careful never to get set into rigid molds.

Not exact matches

Public reaction to this complex picture has been reminiscent of the last time there was widespread outrage about social media in political life — the revelations made by Edward Snowden in June 2013.

As Evangelicals and Catholics fully committed to our respective heritages, we affirm together the coinherence of Scripture and tradition: tradition is not a second source of revelation alongside the Bible but must ever be corrected and informed by it, and Scripture itself is not understood in a vacuum apart from the historical existence and life of the community of faith.

They are revealed by God's historical and dialogical self - revelation by words and deeds, and in the fullness of time by God's eternal Son becoming flesh in a certain time and space of history; in church history under the guidance of the Holy Spirit they have to be witnessed to and developed through the living tradition (see the dogmatic constitution Dei Verbum, 2, 8).

These questions define the subject matter of the study of divinity, and Christians have believed through the ages that these questions can be adequately answered only as each generation appropriates the teaching passed on by the original witnesses of God's self - revelation in the life, death, and resurrection of Christ.

This self - examination is brought about by the proclamation that the life and death of Jesus are a revelation of God's righteousness.

Which is to say that the path which the individual life must take is one of growth from nothingness to being, by attempting first to understand that one's life situation is ambiguous; second, by opening oneself up to the creative God - power within oneself and waiting for its revelation, however gradually it may come; and third, by acting upon its discovery.

Wonder and awe before the majesty of the Creator, answering a high call to service, being transformed by a Power greater than our own, being aware of a Presence in whose fellowship we find our strength, being reinforced by the divine help so that we triumph over trouble, opening our lives to inspired hours when the best seems the most real — all these are responses to revelations of reality above and beyond ourselves, but nowhere is such revelation so compelling as when it comes incarnate in a person.

We can't achieve that goal, because we are constantly trying to find a way to evolve with the times rather than live by God's revelation.

I think that as people respond to the revelation they have received, God obligates Himself to provide more revelation to them, so that they receive enough revelation from God to either accept the offer of eternal life by faith alone, or to reject such an offer (See What About Those Who Have Never Heard the Gospel?).

Consider further that the Book of Life, as it applies to unbelievers, is a record of those who have offered perfect obedience before God and are thus worthy of eternal life when they are judged by God on the basis of their works at the White Throne Judgment (Romans 2:6 - 16, Romans 10:4, Galatians 3:10 - 12, Revelations 20:11 - 15), none of whose names will actually be found in the Book of Life and will therefore be condemned (Matthew 19:16 - Life, as it applies to unbelievers, is a record of those who have offered perfect obedience before God and are thus worthy of eternal life when they are judged by God on the basis of their works at the White Throne Judgment (Romans 2:6 - 16, Romans 10:4, Galatians 3:10 - 12, Revelations 20:11 - 15), none of whose names will actually be found in the Book of Life and will therefore be condemned (Matthew 19:16 - life when they are judged by God on the basis of their works at the White Throne Judgment (Romans 2:6 - 16, Romans 10:4, Galatians 3:10 - 12, Revelations 20:11 - 15), none of whose names will actually be found in the Book of Life and will therefore be condemned (Matthew 19:16 - Life and will therefore be condemned (Matthew 19:16 - 22).

If, however, instead of correct belief about God's self - revelation in Christ, experience of the living God present by the power of the Spirit in Jesus Christ is at the heart of Christian fellowship, then the Christian community becomes a circle of friends who strengthen each other in their search for deeper awareness of divine reality and love.

(CCC: 2500) People have always been drawn to Christian faith by the sacred beauty that the Church offers us in the revelation of God in Jesus, scripture, liturgy, sacraments, lives of the saints, sacred art, miracles of conversion and healing, and in her own very nature.

Christians often argue that, as in human life the most adequate form of communication is by personal meeting rather than the written word, so God's fullest revelation also needed to be a human life.

Frei calls upon the Christian community to regain «its autonomous vocation as a religion» by telling its distinctive stories about how God worked in the life of Israel, and God's self - revelation in the life of Jesus Christ.

Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western religious traditions) so utterly irrelevant for public life.

My experience from helping people struggling with life and misery bears out what you described when you said «He destroys sin by tearing it apart from the inside, not violently, but through love, grace, mercy, forgiveness, and revelation.

And what he seems concerned to emphasize in this recent article is that (assuming the truth of the Christian understanding of existence) the Christian revelation embodies a view of life that objectively represents the meaning of human existence, so that if a person is indeed to grasp in a reflective way what the meaning of life in fact is he or she must understand it precisely in the way represented by the Christian witness.

5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds: 7 To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9 Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; Romans 2:1 - 9 (KJV)

Our revelations of God and purpose of life as expressed by the great thinkers today reflect the image of God in us as well.

This dialogical quality of the Torah is endangered by the hardening process which brought Torah near the conception of law as an objective possession of Israel and which thereafter tends to supplant the vital contact with the ever - living revelation and instruction.

The deposit of revelation is said to be finished or fixed, but this can be a salvific teaching only if it means that there is sufficient evidence in our past history to convince us that we live within the horizon of a promise which by its nature always looks to the future for fulfillment.

Yes, the church awaits the fulfillment, but it lives by God's grace and Spirit, as participant in God's work in the time between the ushering in of the kingdom of Christ in the incarnation and the revelation of its full glory.

Just as thre have been people claiming we were living in the end times described by Revelations since pretty much the day it was written.

Thus it is tempting, especially in the light of revelation by which we view the cosmos with the eyes of faith as well as science, to hold that the material dimension of our cosmos was shaped by the promise of life, consciousness, and faith from the time of its earliest formation.

And recently, those revelations were brought into even broader perspective through a study conducted by the Pew Research Center's Forum on Religion and Public Life, which rated most of the Arab Spring countries as «high or very high» concerning government - imposed religious restrictions.

By interpreting his death as both the revelation and empowerment of new life in God's Spirit, Christians claim that God's promises are fulfilled and our destiny made possible.

So while we will not appeal to revelation, there are insights about God that have been developed through the ages, passed on by the great religions, and confirmed or maybe even originated in our own lives.

It is made known to us by revelation and remains in this life an object of faith.

We may recall that Christianity is in the first instance a gospel, a proclamation, in which it is declared that the eternal Reality whom men call God has crowned His endless work of self - revelation to His human children by a uniquely direct and immediate action: He has come to us in one of our own kind, the Man of Nazareth, uniting to Himself the life which, through His purpose, was conceived and born of Mary, and through this life in its wholeness establishing a new relationship to Himself into which the children of men may enter.

«Well beyond the monastic cloister, numerous faithful have benefited from his project,» wrote Pope John Paul II, «becoming aware that the unfolding of the «mystical seasons» of the liturgical year» can help them «to relive the different stages of the Mystery of Christ... It is by their participation in liturgical life in the heart of the ecclesial community that the faithful are to affirm their faith, because they are put in permanent contact with the sources of revelation and the whole of the Christian mystery.»

Irony is ever present in the writings of St John, and Our Lord's words, though part of divine revelation to all, nevertheless gently point out the fault of the one who will only see Jesus by night: «men have shown they prefer darkness to the light» (Jn 3, 19) and «the man who lives by the truth comes out into the light» (Jn 3, 21).

Yet he does not seem to recognize that this can only mean one thing: The revelation of God in Christ must come to you and me by way of a kind of interchange between individuals in deep communion, whereby the meaning of past events can possess our minds and transform our lives, even as it did in the fellowship that formed around Jesus.

As said before, when we look for the revelation, according to Tillich, the man Jesus with all his human limitations fades away so that we see not the man but the power of being for which and in which and by which he lived.

Therefore, I would suggest that the most important reason for our clinging to the notion of revelation is not to evoke a sense of privilege but to give strong expression to our sense of the always surprising initiative or «prevenience» of God and the conviction that we are not ourselves the authors of the promise we live by.

As Levin says, the basic challenge is to reconfigure relational life by both deploying and purposefully limiting the blessings of technology, our creative accomplishments that are, after all, wonderful revelations of what beings made in the image of the creative and relational God can do.

Jeremy i am surprised you never countered my argument Up till now the above view has been my understanding however things change when the holy spirit speaks.He amazes me because its always new never old and it reveals why we often misunderstand scripture in the case of the woman caught in adultery.We see how she was condemned to die and by the grace of God Jesus came to her rescue that seems familar to all of us then when they were alone he said to her Go and sin no more.This is the point we misunderstand prior to there meeting it was all about her death when she encountered Jesus something incredible happened he turned a death situation into life situation so from our background as sinners we still in our thinking and understanding dwell in the darkness our minds are closed to the truth.In effect what Jesus was saying to her and us is chose life and do nt look back that is what he meant and that is the walk we need to live for him.That to me was a revelation it was always there but hidden.Does it change that we need discipline in the church that we need rules and guidelines for our actions no we still need those things.But does it change how we view non believers and even ourselves definitely its not about sin but its all about choosing life and living.He also revealed some other interesting things on salvation so i might mention those on the once saved always saved discussion.Jeremy just want to say i really appreciate your website because i have not really discussed issues like this and it really is making me press in to the Lord for answers to some of those really difficult questions.regards brentnz

When we inquire further as to the concrete meaning of Jesus, after his death, within the life of the early Christian community, we find ourselves at once forced to deal with two theological issues of fundamental importance: the nature of the church and the nature of revelation; for the essential and permanent significance of Jesus lies in the fact that he was the center and head of the church and that he was the central figure in that revelation of God which we have received and by which we are saved.

In the view of many — a view reinforced by subsequent revelations about his personal life — Kennedy was telling the Houston ministers and the nation that he was not a terribly serious Catholic.

We can cause no man to permit his life to be determined by the revelation of Jesus Christ as the coming of God to him.

But it has failed, as incidentally all theology has to an extent in every age, by speaking of revelation in a manner that does not adequately thematize what actually goes on in the concrete faith life of Christian believers.

In spite of the excesses of the propositional approach at the level of theological articulation, the lived experience of Christians throughout the ages has been one in which revelation, even when it is not called by this name, has been experienced predominantly in a personal, dialogical way.

Must we not conclude with Lessing in The Education of the Human Race that the aim of God's revelation of himself in history was to render itself superfluous by becoming an abstract idea loosed from its historical moorings — in fact, an understanding of human life?

There may be no better term than «revelation» to accentuate faith's conviction that we ourselves are not the authors of the promise we live by.

On the other hand, when the hero by his action intervenes disturbingly in another man's life, then it requires revelation.

(See the Council's document on revelation, Dei Verbum) In the past, a defensive style of theology, remnants of which still unfortunately live on, sought to preserve an often rather narrowly conceived Christian notion of revelation from attack by alternative positions, whether religious or secular.

The experience of revelation occurs only in the concrete context of attending to the accounts of God's fidelity as they are told to us (or in some alternative way brought home to us) by others who have actually, according to their own testimony at least, been touched by God's fidelity in their own lives.

H. Richard Niebuhr suggests that these sources offer to faith, among many other rich elements, the gift of an image that makes intelligible what would otherwise remain unintelligible: «By revelation in our history we mean... that special occasion which provides us with an image by means of which all occasions of personal and common life become intelligiblBy revelation in our history we mean... that special occasion which provides us with an image by means of which all occasions of personal and common life become intelligiblby means of which all occasions of personal and common life become intelligible.

If our theology is to be taken seriously by scientists and other intellectuals, it is imperative that we frame our theories of revelation in terms that reflect our living in the universe as it is described and understood by the best of contemporary science.