Sentences with phrase «many biblical images»

But if the basic biblical images of baptism and the Lord's Supper are carefully studied, it will be seen how much more faithfully the newer rites echo them then did those services to which we have been accustomed.

So what is the biblical image» in reality», Jesus The Son of Man, Jesus the Son of God, Jesus the lamb of God, Jesus the gate, Jesus the shepherd, Jesus the light of the world, Jesus the resurrection and the life, Jesus the vine, Jesus the king of Israel, Jesus the humble foot washer, Jesus the bridegroom, Jesus the Word.

Niebuhr, taking the doctrine of original sin seriously but not literally, believed that the biblical image of man conveyed a deeper understanding of the human situation than any alternate scheme.

Two biblical images of community hold promise for helping us...

He expresses it as «the good life», «the life worth living», evoking the biblical images of a tree by streams of water and sheep in green pastures.

And at yet another point, we are told that, although evangelicals can not accept all of what process theists mean when they say that the world is «God's body», there is a «striking parallel» between the process concept of «God's self - embodiment in a redeemed world» and «the biblical image of the church as the «Body of Christ»» (111).

He expresses it as «the good life», «the life worth living», evoking the biblical images of a tree by streams of water

If the divine mystery is present in a special way among the poorest and most misused of his or her children, as the biblical images and stories — from the slaves in Egypt to the official lynching of Jesus — constantly remind us, then allegedly religious people who insulate themselves from the city are putting themselves at considerable risk.

Images abound as one lives in close contact with small children, and as I entered into those relationships I began to reflect seriously on the significance of the biblical images of God as parent.

In the remainder of this chapter we shall isolate features that illustrate divine persuasion drawn from the areas of creation, providence, and biblical authority, reserving for the next chapter the difficult theme of the interaction of persuasive and coercive elements within the biblical image of God as king.

Biblical images, and indeed most historical religious images, no longer have the power to move, to motivate, to illuminate, to instruct.

The yearning for completion, for acceptance, for oneness with some «other» expressed in biblical images, Bible stories, in relational theology, and in hymns can reveal the inner connection between the experience of physical longing for union and the search for intimacy with God.

Probably because they were intellectually unimpressed with the myths and deities of their own people, Greek thinkers reasoned to a kind of philosophical deity that was much more a God of eternity than a God of history, much more compatible with the biblical image of Yahweh than with the image of Lord.

«13 This is true to the Biblical image of God's vulnerability toward man's waywardness.

Finally, Whitehead's notion of God does seem to be an adequate way of understanding and explaining the biblical images of God, and perhaps it is even more suitable for this task than the God of Plato or Aristotle, Augustine or Thomas.

But we must not forget, as we track Teilhard on this point, that biblical images of the ultimate harmonization of the created order include the non-human elements of that order as well (cf. Isaiah 11:1 - 9, Rom.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

But, continuing with the thought of God's self - embodiment in a redeemed world, do we not find a striking parallel with the biblical image of the church as the «Body of Christ» (I Cor.

For example, the kind of «biblical theology» sometimes advocated assumes that we should go forward by taking with utmost seriousness the biblical images or motifs — not the literal, textual stuff of Scripture, which would involve us in a kind of new «fundamentalism», but the main - line of biblical images.

But if Christ and his community of «creative transformation» (Cobb) are an embodiment of God's love in the world, and therefore exert causal efficacy within it, they will tend to produce the kinds of changes in the world expressed in some biblical images of the eschaton.

The author conjectures that biblical images and the process - relational concepts are richly mutually illuminating — that in the eschaton, we find a quantum leap into a new kind of divine - human relatedness.

For Christians the biblical images and patterns are of first importance, since it is from them that the Christian picture of God takes its rise.

Christ becomes progressively, expansively re-embodied in the world, and the biblical image of the body of Christ (1 Cor.

On the other hand, if one can bracket the cosmogonical question, the reference beyond the God - world system, and focus upon the journey within the system toward «the maximum attainment of intensity compatible with harmony that is possible under the circumstances of the actual situation» (PS 18:116), then perhaps one will find that the biblical images and the process - relational concepts are richly mutually illuminating after all.

The language of Antioch, where biblical images played a larger role than in Alexandria, was of the Word indwelling Jesus.

In other words, the basic point of the biblical images of God as the living, active, loving, personalizing agent is guaranteed.

We shall now attempt such a «synoptic» reading of selected biblical images and relevant process - relational concepts to try this conjecture.

One of my favorite biblical images is hiding under the shelter of his wings, and rising on wings as of eagles.

The fact that biblical images attribute such love to God requires that Christians give them serious consideration as actual characteristics of God.

One of the basic biblical images, particularly with respect to the symbolization of divine power, is the figure of the king.

Best Interview: Kristin Tennant with «Asking My Pastor About Hell» From Kristin's Pastor: «To hear many preachers and Christians talk, one would think that «hell» as a fiery pit was the primary biblical image of separation from God.

The biblical image is of one who stands at the door and knocks, who never forces entry.

Such a limitless breadth of vision is sacramentalized in the biblical image of shalom.

If because the Biblical images draw on unfamiliar fields of experience, it is accidental and must be met largely by the substitution of familiar images, not (if you like to say so) by demythicization but by remythicization.

The fabric of the Palace of Westminster is peppered with references to our spiritual heritage, not least in the central lobby where biblical images and verses are proudly on display.

The paintings are figurative and large in scale and scope, with subjects often drawn from mythology and biblical images.

If America once borrowed the Biblical image of a city on a hill, this is a small hill indeed.

Milan Cathedral Projection Art (Christmas, 2008) Milan Projection of Biblical images onto the facade of the cathedral by Paolo Buroni (b. 1964)

Not exact matches

For Christians however, biblical religion provides a fuller vision of what such participation and stewardship entail and the substance of human flourishing, for which the dominant teleological and eschatological images are a Garden and a City, a New Eden and a New Jerusalem.

Still another alternative, the biblical and classical theological image «the Kingdom of God,» seems to be a possibility for creative theological development, both politically and ecologically, but it brings problems of its own.

Mimi Haddad of Christians for Biblical Equality does a really fine job unpacking these images in her article on the topic, «Is God Male?»

Because the Bible is the most effective force in history for lifting women to higher levels of respect, dignity, and freedom, we join an historic succession of women whose Christian faith is forged from biblical truth and whose lives are shaped into Christ's image on the anvil of obedience.

Surely, however, the basic affirmation of Christian theism, founded (once we have got behind the images in which often it was phrased) on the biblical witness to the faithfulness and consistency of God and to his unfailing maintenance of the creation in being, is that all things at all times and in all places are present to God, that he is always at work in them, that he constantly energizes through them, that he never ceases to move in the creation towards the accomplishment of his holy will and the revelation of his holy purpose.

We believe «pro-life» is more than a bumper - sticker slogan; it's an ethic rooted in the biblical idea that all human beings are created in the image of God, and are, therefore, of immeasurable and equal worth in the eyes of their Creator.

To speak specifically on this point, the fact that form and relationship have been restored to the current image of man, both in the new metaphysics and in the sciences of man, enables us to be more understanding in our anthropology of what is being conveyed in such historically biblical notions as the Covenant and the Imago Dei.

To warrant this radical revision — one might almost say reversal — of the Catholic tradition, Father Concetti and others explain that the Church from biblical times until our own day has failed to perceive the true significance of the image of God in man, which implies that even the terrestrial life of each individual person is sacred and inviolable.

- «The scholarly community will need to see the full report and images of the artifacts to make a judgment in regard to the interpretation of these objects as coins,» Steven Ortiz, associate professor of archaeology and biblical backgrounds at Southwestern Baptist Theological Seminary in Fort Worth, Texas, said.

For instance, there are the hermeneutical questions of whether the image of Christ emerging through the glasses of Islamic mysticism is what the Bible or Biblical authors «intended»; If the purpose of the crystallization of the supposed authorial intention or purpose is to connect the ancient and the present «viewpoints» or the worldviews, one may ask if such a possibility of a pure state of intention possible to extract at all, or is it not that the reader often always creates» at least some elements of the supposed «intentions».

Yet, he deals with the biblical themes such as God, Christ, Cross, Baptism and symbols and images in the Bible.

Image This is the shirt of choice for pastors who like to use memorable acronyms to distill complicated Biblical principles into joke - laden sermons.