Sentences with phrase «mystery of life which»

For the future of the Church everywhere, too, what is most essential is the ancient yet ever - new message of Christianity, that is to say that in the darkness of this life the hearts of men must entrust themselves to that ineffable, adorable mystery of life which we call God in faith, hope and love and unconditional confidence in Jesus Christ our Lord.

Not exact matches

But unlike that trip, which remained a mystery to much of the world until just last week, his maiden trip as secretary of state was replete with televised welcome ceremonies, live - streamed photo ops and well - attended media events.

Something about their consecrated life kept the rest of us on the right track, reminded us of the mystery in which we believe.

One of the most moving sections discusses the way in which the sexual revolution and the overweening arrogance of science have destroyed the mystery of life and reduced sex to a casual recreation.

but what about (6) Life is full of wonder and mystery which doctrine simply can't appreciate or capture?

The Fathers did not reflect on the exact causality of this process, but they constantly emphasised the fact of this living relationship with Christ through «the mysteries» through which mortal men are incorporated — literally — into the Divine Life.

In 1992, in the Casey opinion which confirmed America's unlimited abortion licence, Kennedy wrote that «at the heart of liberty is the right to define one's own concept of existence, of meaning, of the universe, and of the mystery of human life»....

The Gospels, then, stand at the opening of a mystery in which our lives are deeply, dangerously and inescapably involved.

The love of a man and a woman, lived out in the power of baptismal life, now becomes the sacrament of the love between Christ and his Church, and a witness to the mystery of fidelity and unity from which the «New Eve» is born and by which she lives in her earthly pilgrimage toward the fullness of the eternal wedding.»

The believing man who passes through this shattering of security returns to the everyday as the henceforth hallowed place in which he has to live with the mystery.

At first the ritual was doubtless figurative, a ceremonial cleansing in water, which was regarded as symbolizing, rather than effecting, the purification of the inner life, and the origin of which lay in the baptism of John and kindred customs rather than in the sacraments of the mystery religions.

Let it be said here and now, however, that we need not conclude that the very sciences which are forcing us more and more to abandon as invalid our traditional understanding of the nature and destiny of man, have thereby solved the riddle of life and of the mystery of man.

Certainly Christian life, which is nothing other than the acceptance of the ineffable mystery of God as love, must be accomplished in the concrete details of earthly life, which is determined by the secular forces of science, of politics, of power and also of guilt.

The Church for them is not only the sacramental intermediary of grace and the teaching authority for the true statement of the hidden mysteries of God, but also has a pastoral power by which it can contribute quite considerably to determining the concrete action of its members in the tangible and sober reality of everyday life.

It was particularly vital at those times in which man sensed the mystery of life and growth, namely birth, puberty, marriage and death, the sowing of crops, the spring lambing, the building of a new home, the going forth to battle.

But this «Therefore» doesn't make sense if you look a the end of chapter 11, where Paul has digressed in a lengthy doxology, which while it discusses intriguing mysteries of God and praises God, doesn't lead to the logical conclusion that we should present ourselves as living sacrifices to him, but if you read into that «οὖν» an «as I was saying earlier», you can see that before the doxology he issued an important warning in Romans 11:22 — if God is willing enough to be so severe as to cut of the natural branches (the Jews) he will certainly be willing to cut of the ones that have been grafted on (the Gentiles); Romans 12:1 - 2 is a very logical «therefore» to follow Romans 11:21 - 24.

Church growth, if it is to have integrity, must be a by - product when the church is true to its deepest calling to be the body through which the infinite mystery of God is confronted and all life is freed from bondage and expanded to its fullness.

In the paradoxical formula of Archbishop Nathan Söderblom's Gifford Lectures of 1931, «the uniqueness of Christ as the historical revealer, as the Word made flesh, and the mystery of Calvary,» which are an «essentially unique character of Christianity,» compel the affirmation that «God reveals himself in history; outside the Church as well as in it» (The Living God [Beacon, 1962], pp. 349, 379).

This could happen, Luther said, because of the realized mystery of sinners» participation in the cross of Jesus Christ, which was itself the participation of the self - revealing God in the cross of human brokenness, the «state of the art» of human living.

I approach the Bible in all three connections as the communication of doctrine from God; as the instrument of Jesus Christ's personal authority over Christians (which is part of what I mean in calling it canonical; as the criterion of truth and error regarding God and godliness; as wisdom for the ordering of life and food for spiritual growth; and, thus, as the mystery - that is, the transcendent supernatural reahty - whereby encounter and fellowship with the Father and the Son become realities of experience.

I would say that Yahshua living inside any person that has died to this world, the flesh, and the demonic allows them to experience the mystery of godliness — Yahshua in them living out the God kind of love, in which there is no flaw of any kind.

man's special place in the cosmos, his connexion with destiny, his relation to the world of things, his understanding of his fellowmen, his existence as a being that knows it must die, his attitude in the ordinary and extraordinary encounters with the mystery with which his life is shot through.

Indeed, the truth of the matter can never be fully explained, for like all personal relationships in their depth and in their strange yet wonderful capacity to enrich our living — of human life with God's life, of men and women with each other — there is a mystery here which we must accept with «natural piety» but which we can never hope to explicate with utter clarity.

Mystics of all faiths point us to the true place of meeting which is in the presence of God, where comparisons become if not odious at least irrelevant, as the mystics sense the Divine Mystery, who is both the source and sustainer of all life and the most intimate presence in the heart and life of the believer.

Subsequently, the Scriptures and tradition become the constraining informational sources on which members of the Church rely in order to situate themselves in the presence of the promising mystery that gave new life to the disciples after the death of Jesus.

It is a language - game in a new dimension, and it has its own uses and meanings which point to a reality that includes a profound mystery, the mystery of life and death.

The holiness of God is the mystery of His ineffable being manifested to us as His glory, which includes His righteous and merciful acts to which we are to conform our own lives.

Suffering and mystery, to which Feuerbach attributed the existence of religion, are now seen more precisely as the sorrows brought about by enforced, unreasonable, incomprehensible and alien conditions of life (social structure).

Only silence; agonizing silence, which would later turn to ceaseless prayer before altars, and usher forth the realization of a maternity that would be hidden from the world — a mystery of hidden love that would be lived as one Mother had shown before, pondered in the heart, and then held lifeless on the hill of Calvary.

I like the way Alan Hirsch describe the «message» of the Bible as being «simplex» simple because it can be understood by a child and an illiterate peasant complex, because we'll spend our entire life always discovering new aspects of it, and struggling to know more and more God and Jesus, and «the mystery» which Paul was running after (Phil 3)

---- the egyptian mystery systems — maybe they are not as mysterious as you think, maybe worth another look, — this time without preconceived notions — like that they are pagan, like that they are about gods and goddesses — try to find and establish the «Eye», which the glyphs speak of ---- Comparison is the key, to the door which is Life --

It is the realm of art: the effort to express by one's chosen medium the inexpressible, something of the wonder and mystery with which human life is suffused and sub merged.

He had watched the sacred New Year procession; he had seen, for the pious but benighted Babylonian, a profound mystery taking place under the eyes of the beholder as Marduk and Nabu went out in solemn pilgrimage to the Akitu house, there to settle the fates of the incoming year; he had witnessed the annual festival in which Marduk triumphed over all his foes, cosmic and terrestrial, and himself died that life might once more return to the world.

They are aspects of a total life the mystery of which lies beyond our powers of analysis.

The way in which death gave rise to life was essentially too much of a mystery simply to be described in terms of resuscitation.

Whereas the latter aimed at guiding us through the liturgical seasons of the year, this second publication encourages greater awareness in our daily lives of the mysteries we already share, making explicit that which is so often obscured by sheer day - to - day existence.

Only one - which you will never find until you have excluded all those superficial and fleeting possibilities of being and doing with which you toy, out of curiosity or wonder or greed, and which hinder you from casting anchor in the experience of the mystery of life, and the consciousness of the talent entrusted to you which is your I».

The incarnation says in the words of history, not only with the words of longing: The infinite mystery which silently surrounds you does not rush towards you so that you will flee from it into your own familiar little life until it overtakes and destroys you in death; it is not only the judgment which orders your small world from the distance and judges Its guilty finiteness.

Perhaps he may even violate the ultimate dignity of both daily life and research because he refuses to let them reach into the sacred sphere of mystery which surrounds them.

And this we say to the Ground of Being, to the mystery out of which we come, to the power over our life and death.

This talk babbles of the one experiment of life which the mystery accomplishes in us.

And the apparent circularity of which mystagogy partakes does not exonerate us from the task of elucidating where mystery touches our lives, so that we might appreciate in a fresh way how revelation enters the picture.)

To summarize, it is especially at the limits of our experience and problem - oriented questioning that we consciously come up against the truly incomprehensible and uncontrollable mystery to which our lives are inherently open.

It is at the limits of our experience and problem - oriented questioning that we consciously come up against the truly incomprehensible and uncontrollable mystery to which our lives are inherently open.

Out of the infinite mystery by which our tiny human lives are surrounded have come intimations of the inner quality of the creative Reality upon whom we depend; He moves in upon us to awaken and then to deepen our returning movement towards Him.

There is less focus on the deeper mysteries of God's actions and messages in relation to our lives, which might be of more interest to readers of this magazine.

Is it progress for humanity when sexuality is deprived of all sense of mystery and sacredness, when sexual attraction is no longer sensed as a force directed to a life - long communion of two persons, when sexual activity is to be as promiscuous as among animals, when sexual intercourse is reduced to a meeting of two bodies which is quite compatible with a one - sided or mutual contempt for the persons involved - the very level of prostitution?

He must struggle to liberate himself from sin through ascetical practice and acts of charity, suffering through his abandonment of the world; he must pass beyond the material illusions of this life to the spiritual realities through a loving participation in the sacraments; and, above all, he must welcome the gift of grace that transforms hearts of stone to hearts of flesh in the reception of the Eucharist, which is «the end of everything -LSB-...] the sharing in the mystery.

«As a sacrament of the Church, marriage... [is] a word of the Spirit which exhorts man and woman to model their whole life together by drawing power from the mystery of the «redemption of the body».

According to Henri De Lubac, the dominance of such an impersonal ecclesiology leads to the following problems in ecclesial life: a dry practice of the faith; an abstract theology which is expressed in objective rather than personalist categories; and a danger of reducing theological mysteries, as well as ecclesial relations, to the impersonal.8