Sentences with phrase «new images of god»

The newer image of god, Jesus, clearly states that if you believe in him you are just swell, looked after, but if you dare disbelieve in Him you will suffer the old timey wrath of god.

Well, it seems to have been «not so muc... a supernatural external miracle but... the dawning internal realization that this life of Jesus reflected a new image of God, an image that defied the conventional wisdom, an image that called into question the exalted king as the primary analogy by which God could be understood.»

Not exact matches

Rather, the theological and scientific advisers to the section included a Canadian member of parliament, who is also a United Church minister, quoting William Stringfellow, Rachel Carson, and John Cobb; a theologian from Hong Kong who called for rejecting the «commander» image in Genesis of God giving shape and order to what he has made, in favor of the (female) «brooding spirit» image «which best addresses our current crisis»; and Larry Rasmussen of New York's Union Seminary, who linked the work of the Spirit with the growing environmental movement.

What has changed is that we are no longer the gods of the Victorian image, omniscient and decreeing; but in the new theological image, with freedom our first principle, not authority....

God's promised fulfillment includes, among other things, the image of a New Jerusalem where «death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away» (Rev. 21:4) As we begin to engage in the business of genetic co-creation, how can we be sure that our path goes toward this fulfillment rather than toward some irreversible destruction?

Of course, the great new dispensation will occur in that fabulous place imaged in the spiritual songs as «heaven» where God reigns supremely and with justice.

What is created at that moment is a single new creature — a human person — with the capacity to become conscious and free «in the image and likeness of God».

And it is a dismissive, hurtful way to speak about women, who Piper seems to have forgotten were also created in the image of God, were appointed by God as leaders at critical times in the history of Israel and the Church, and were the first to whom Jesus appeared when he inaugurated his new Kingdom on Resurrection Day.

Its imagistic character means it stands as a corrective to the bias of much constructive theology toward conceptual clarity, often at the price of imagistic richness.11 Although it would be insufficient to rest in new images and to refuse to spell out conceptually their implications in as comprehensive a way as possible, the more critical task is to propose what Dennis Nineham calls a «lively imaginative picture» of the way God and the world as we know it are related (Nineham, 201 - 2).

Other interpreters looked to verses in the New Testament presenting Christ as the «image of the invisible God» (Col. 1:15).

But when we miss out on trying new things and taking risks, we're missing out on what it looks like to live fully alive as humans made in the image of God.

There is no possibility of understanding history as the image of God unless we reach a new theological understanding of both imagery and the imagination.

It is a New Testament theme which Miss Krook here rightly articulates, the love of man and woman is an image of the love of God.

[22] Once that image of love was desecrated by sin, it had to be recast in the furnace of divine love.The Incarnation marks the moment when the image of the invisible God became man, renewing man's image in a new creation so that men might become in Him who they were forever intended to be in God's eyes, the image of the God who is love (Eph.

I would suggest also that one way into such a new doctrine of analogy is a new understanding of man or history as the image of God, wherein historical development and evolution could be seen as a reflection or embodiment of the development and evolution of God.

The Incarnation marks the moment when the image ofthe invisible God became man, renewing man's image in a new creation so that men might become in Him who they were forever intended to be in God's eyes, the image of the God who is love (Eph.

God's work of love in history requires a reconception of its meaning, the discovery of new forms of its expression, and the transformation of those images of love which have become stereotyped and impotent in this epoch.

So again in the New Testament, the love of God means the complete spiritual communion for which the human image of father and son offers the most important analogy.

If we are to speak theologically, must we not finally say that this image of God as Satan is either itself a satanic and all too modern form of deicide, or else a new and radical form of the Christian faith?

In reclaiming the woman, feminist hermeneutics gives new life to the image of God female.

Thus God takes away our sins, restores His image in our hearts, and grants to us a new birth, another chance, through the unmerited love of His Son and our Savior, Jesus Christ.

Nils» overriding goal in life is to be further transformed into the image of Christ and to help bring God's new society into this world.

Thus God takes away our sins, restores His image in our hearts, and grants us a new birth, another chance, through the unmerited love of His Son and our Savior, Jesus Christ.

A Nair reported to the missionaries that after the arrival of Christianity among the Pulayas the «evil spirits were obliged to run away from the places» and there was «scarcely any instance of demonical possession» among them.49 Some of the priests of the Pulayas who converted to Christianity demolished the images of their deities in the presence of the missionaries, thereby suggesting belief in the power of the new God which they had found in Christianity.

«Freedom,» he said, «is ever new,» and the Church will do her part in «building a world ever more worthy of the human person, created in the image and likeness of God.»

Heidegger, for example, intimates that after our present imageless era — the era in which «God is dead» — a new procession of divine images may begin.

He erroneously tries to dismiss the reference in Philippians 2:6 to Jesus being in «the form of God» as a mistranslation of «the image of God,» ignoring both many parallels with the figure of Wisdom in early Judaism and many other New Testament texts that speak to Jesus's pre-existent divine state.

Alternatively, if the readers see that this concept of God is rejected and can not find a new one to which to relate the powerful images of political theology, they may decide that the meaning of what is said can be clarified without use of this word.

Not only does his revision retain the original hymn's image of God as ruling sovereign, but it gives the hymn new credibility.

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.

Biblical visions and images of the rule of Christ such as a heavenly city, the household of God, a new heaven and earth, a marriage feast, and an unending day culminate in the image of the kingdom.

The myth of America as «God's new Israel» was a part of the national self - image quite apart from formal theological considerations or specific biblical references.

The expectation that God was bringing the Reformation to completion in America has been part of the national self - image since the seventeenth century when English Puritans settled New England and Scottish Presbyterians settled in the middle colonies.

Although Paul uses other figures to describe this saving work of Christ (as, for example, his having become a new Adam, a new representative man, thus restoring in the race the image of God which sin had marred), this is his most characteristic interpretation of the meaning of the man Jesus and his work.

God's righteousness is his justice, and his justice is manifest in his working to put down the unrighteous, expose idols, show mercy, and achieve reconciliation in a new order which expresses man s dignity as bearer of the divine image.

Thus our surrender in faith to the paradoxical image of God's own proximity to the lost and repressed aspects of the world (and therefore to the excluded aspects of our own selves, which are also a part of that same lost world) can bring a new intelligibility and truthfulness into the understanding of our own lives.

In faith's response to its kenotic image of God there lies a surprising way of bringing new meaning to our normally confused sense of mystery, to our puzzlement about evolution and other recent discoveries about the physical universe, to our perplexity at the broken state of social existence, and finally to our own individual longings and sufferings.

In performing an act that is traditionally limited to God, as Job 9:8 indicates, Jesus by his use of «I AM» reveals the identity and destiny of the new humanity, that community of «life - giving spirits» that is willed by God to be transformed into the image and stature of the risen Lord.

Attendantly, from within this millenarian orientation, Jesus himself was identified with the bar nasha of Daniel 7:13 — 14, a type of new Adam, who, on the basis of his appearance before the Ancient of Days, recovered the characteristics that distinguish the human being created in the image and likeness of God: dominion, glory, and kingship (see Ps.

The process theology which informs our interpretation of Christian faith agrees wholeheartedly with this view of the image of God in man; but it proposes a distinctive addition to the doctrine, for process theology sees love disclosed in a history in which the spirit of God creates new forms.

In his essay, «The Christology of the New Testament,» Rudolf Bultmann runs through a catalogue of Christological images — Messiah, Son of David, Son of God, Son of Man, Lord (Kurios), Word (Logos)-- and claims that none of them are nNew Testament,» Rudolf Bultmann runs through a catalogue of Christological images — Messiah, Son of David, Son of God, Son of Man, Lord (Kurios), Word (Logos)-- and claims that none of them are newnew.

I would only hope we recognize that our new nature (which can not sin) is alien to our old - nature we drag with us, and it is by God's grace any of us are subject to God's conforming us into the image of The Son and building us up as a whole with all the saints into the full measure of spiritual adulthood belonging to the Humanity of our great God and Savior Jesus our Lord and Master.

David Cairns, The image of God in Man (New York: Philosophical Library, 1953).

In reviewing different metaphors and images of the atonement in the New Testament and the works of Brunner, Aulen, Luther and others, the author posits that the best approach is through an understanding of God's reconciling love as seen in Christ and as experienced in disclosure, suffering, communication and community.

No, we honor and revere new life because we know all people are created in the image of God and are... dare I say... worthy of being loved by Him and by us.

Herodotus tells us that the coastal Ionian city of Phocaea, faced with the likelihood of conquest by the Persians, up and left, packing «even the images of their gods,» sailing out eventually to found a new city at Rhegium in Italy.

We start with a sketch of the mental image conveyed by the word «God» in the world view which obtained in Christendom before the new world began to emerge.

Following the lead of the Council, the new Catechism of the Catholic Church begins with theology» the human person made in the image of God and called to share in the life of the Trinity.

The image of God as a supernatural being, who from time to time intervenes in the affairs of the natural world in clearly recognizable ways, and who can suspend or reverse the usual behavior of natural phenomena, if He so wishes, in order to perform His will, is one which has become less and less tenable as the new world has emerged.

Gustaf Wingren in Skapelsen och Lagen (Creation and Law) says that the New Testament calls Christ himself the image of God.