Sentences with phrase «new idea of god»

Thus it is clear that Jesus in this connection too does not preach a new idea of God — as if God had hitherto been represented as too arbitrary and hard, vindictive and angry, and was rather to be thought of as benevolent and gracious.

It may be impossible to demonstrate that Christianity contains a new idea of God — every element in the formal Christian conception can be found, at least implicitly, in the Old Testament — but even an «objective» outsider will recognize that in Christianity the reality of God is experienced in a new way.

The revelation of God in Christ is not the imparting of a new idea of God; it is a fresh unveiling of the Reality to which ideas, new and old, with greater or less adequacy, apply.

An immediate objection to the suggestion of a new idea of God will doubtless be that the term God as defined by usage properly means the God of the religious tradition.

Not exact matches

It is easier to defend the idea that the bible is not the word of god, but simply a history of human thought and just as we discard old scientific ideas when we have new information, we discard old philosophical ideas.

The idea was to work» nonviolently and within the constraints of Lutheran two - kingdoms warnings against illusions of earthly new Jerusalems» toward a politics that might provide a better approximation of the kingdom of God proleptically revealed in the life and ministry of Jesus of Nazareth.

Since those process categories have been connected with ideas of God inspired by the Bible, process theologians believe there is a chance in the twenty - first century to bring the long separated parts of human understanding into a new, coherent relationship.

The Jews, therefore, outgrew the original narrowness of their tribal ideas of God, not only, as we saw in the last chapter, because of a new extensiveness of vision in the direction of an international faith, but also because of a new intensiveness of experience in the direction of an individual faith.

Now, thanks to his technology, man has acquired power, has got rid of his guardians and of the idea of God's fatherhood, and at the same time has acquired a new, a rational and scientific mentality.

Related to this, the idea of being born (Gk., gennaō) in John's letter is the way he is describing the new life which all believers share with God and through which we come to know Him more intimately.

Thus the Commission called for a Christian concern for Higher Education which helps critical rational and humanist evaluation of both the western and Indian cultures to build a new cultural concept which subordinated religious traditions, technology and politics to personal values according to the principle «Sabbath is made for man and not man for the Sabbath», enunciated by Jesus and illustrated in the idea of Incarnation of God in Christ.

It will be seen that the new doctrine requires careful and somewhat elaborate distinctions, and yet, if some of its supporters are right, the doctrine is nothing at all but the analysis of the simple idea that God is «the perfectly loving individual,» in all respects possessed of the properties which this idea requires, even if non-perfection in some respects be among the requirements.

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

There is for them only one God — he is holy, his land is holy, his nation is to be a holy people — and while the indiscriminate mixture of moral and ceremonial elements carries over old ideas even while it ventures into new ones, there is an evident elevation of the idea of holiness into terms of the divine majesty, and of the Most High's exclusive claim on man s devotion.

In this column we hope to chronicle some of the statements and initiatives that, by the grace of God and in accordance with ideas articulated by the Second Vatican Council, are aimed at the «New Evangelisation» of our culture.

Yes, in particular, it is LUDICROUS that this «god» «chose» an arrogant people in a Middle Eastern desert at a time when there was no internet and when those people thought the world was flat and consisted of the Mediterranean Sea and its surrounding lands (i.e., they had NO IDEA about the «New World», Antarctica.

I sometimes have wondered if the more Deist or Spinoza god concept could be followed to the idea that a creative force jump - started this universe only to move on to a new project, maybe never to return, but I like the notion that such a creative force might still be around but perhaps, building on your notion, re-inventing itself and perhaps expanding the internal complexity of this universe as well as time goes on.

For instance, a hypothetical public high school teacher who advanced New Age ideas and attitudes under a neutral or secular wrapping would be far less vulnerable to legal challenge than would be a teacher who spoke of God by name or who expounded on the biblical foundations of Western thought.

Schilling observes that Bloch's idea of the homeland sounds much like what the New Testament calls the Kingdom of God.

Bultmann seized these ideas because he saw in them a portrait of man without God, and because they seemed likely to awaken man to the possibility of hearing the answer to his existential question in the New Testament.

This essay was reprinted under the title «Brightman's Theory of the Given and His Idea of God,» in Hartshorne's Creativity in American Philosophy (New York: Paragon House, 1984), 196 - 204.

I think the idea of man invading another country enforcing his will on the people goes against the new testament teachings that reserve that power for God the father only.

The idea of a God who not only sympathizes with all we feel and endure for our fellow men, but who will pour new life into our too languid love, and give firmness to our vacillating purpose, is an extension and multiplication of the effects produced by human sympathy.

In the book, I argue that it makes sense that if there's a God who loves and there's a God who created sex — which is an interesting idea in of itself — that what God has to say about this topic is important, and common sense actually supports the New Testament as it relates to sex.

In Kierkegaard's earlier works are found the germ of some of Buber's most important early and later ideas: the direct relation between the individual and God in which the individual addresses God as «Thou,» the insecure and exposed state of every individual as an individual, the concept of the «knight of faith» who can not take shelter in the universal but must constantly risk all in the concrete uniqueness of each new situation, the necessity of becoming a true person before going out to relation, and the importance of realizing one's belief in one's life.

What emerged was a deistic philosophy in which the ideas of sin and God receded in favor of new social control mechanisms provided by law and legitimated by conceptions of the lawfulness of nature.

The idea, therefore, of a covenant as the foundation charter (so to speak) of the people of God was very much alive at the time, and there can be no doubt what Jesus had in mind when he invited his followers to drink of the cup of the covenant: he was formally installing them as foundation members of the new people of God.

But if you want to introduce a whole new criticism that you don't believe the Bible is what Christians believe it is, you are of course also wrong, and simply blindly railing against the idea of religious authority and expertise because, God forbid someone else suggest to you what is right or divinely inspired because that might limit your imaginary freedom and insult your nonexistent expertise and intelligence.

But in Beyond Humanism and elsewhere he expresses the idea that the new conception of God is not only philosophically superior to that of classical philosophies and theologies, it is also theologically and religiously more adequate in that it is much more compatible with the Biblical idea of God as love.

In the 17th century, the ideas of the Reformation were spreading throughout the world and the Church did not accept very graciously the new scientific ideas that mixed themselves with God and religion.

I shall emphasize this awareness as God - given, not self - generated: but in our present experience God works in and through our thoughts and aspirations — inspiring new ideas, certainly, but building these upon the foundations of previous ideas, not out of a vacuum.

In this scheme the quantifiers «all,» «some,» and «none» are combined with the ideas of «absolute perfection,» «relative perfection,» and «imperfection'to produce seven different conceptions of deity which are conveniently grouped into three broad types of theism: classical theism, within which God is conceived as absolutely perfect in all respects and in no way surpassable; atheistic views, in which there is no being which is in any respect perfect or unsurpassable; and the «new theism,» in which God is in some respects perfect and unsurpassable by others but is surpassable by himself.

I'm a little newer than you in my journey away from organized religion and while I may get to where you are, I'm trying not to throw the entire idea of God out the window along with organized religion.

The Jewish scholar Uriel Tal was mistaken when he wrote that the idea of God's continued covenant with the Jews «is of course contrary to the theology of the New Testament.

That idea is only contrary to the church's false claims of being the «New Israel,» replacing and superseding God's covenant relationship with the Jews.

Again we are to see it as implicit ever since the origin of the simplest forms of the belief in a national god; but, like the covenant idea itself, it attained an exaltation such as to make of it a new thing.

There is a quite remarkable converging of Christian thinking today, including New Testament studies, on the idea that the powers of the kingdom of God are already present within history.

(Adventures of Ideas, New York: The Free Press, 1967, 169) He also rejects the conception of God as «the one supreme reality, omnipotently disposing a wholly derivative world.»

The idea that man was made in the image of God was an affront to the belief that Soviet power could make a New Man.

It seems to me that the strongest New Testament basis for hope for society is to be seen in the broad implications of this idea that the redemptive power; of the kingdom of God are present in history.

(Adventures of Ideas, New York: The Free Press, 1967, 166) William Christian notes that»... the real target of this criticism is the view that God is omnificent, that all effective agency in the universe is to be ascribed to God.

Indeed, the task for the subjects of theological education may be as much the making of new forms of relationships to God, self, others, traditions and society as the articulation of right ideas.

Nonetheless, ordinary Catholics within a state of grace are heirs to the Kingdom of God, and the graced imagination's new ideas and solutions to difficult problems, are evident in the daily course of events that occur in school, work, families or, as Pope Francis hopes, creative solutions to the environmental crises.

(ENTIRE BOOK) A clear and helpful explanation of the development of key ideas within the Old and New Testament including the idea of God, man, right and wrong, suffering, paryer and immortality.

The meta - narrative as it is often referred to is the idea that from the begining of time, God with perfect foreknowledge planned to create a new thing to reveal parts of His nature that were not yet revealed.

It's all quite thought - provoking... as are my other crazy ponderings about God being bi-polar with His grandiose violent behavior in the Old Testament and somewhat paradoxical catatonic tranquility in the New or my atheist son's idea that God, if he exists at all, certainly exhibits traits of narcissistic personality disorder.

My fancy 100,000 word answer turned out to be little more than a long way of saying, «I have no idea how to reconcile the violence of God in the Old Testament with the self - sacrificial love of Jesus Christ in the New while still maintaining a conservative view of inspiration and inerrancy.»

This was not a new idea from Jesus as care and compassion began with Gods creation of man in the first place.

Many will tell you that you will get drunk if you don't find god, but the truth is I have seen people stay sober by having large displacements of old ideas with new ones.

I felt like I not only uncovered something true about my own self but that I connected with God in a whole new way, my ideas of God and life were hung out on the line in the bright sunshine of this new vocation.