Sentences with phrase «of crucifying»

Thank God for biblical theology's insistence that human beings are equally capable of love and hate, of caring for one another and of crucifying undesirables.

Every sermon preached in Acts 1 - 7 brings up the point of them crucifying Jesus.

They were reaching out to their own nation to get them to repent of crucifying their Messiah.

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At a climactic point, after Uncle Tom experiences a vision of the crucified Christ in preparation for his own martyrdom, the slave owner Legere begins to beat him and then suddenly realizes that «it was GOD who was standing between him and his victim.»

If Jesus had been hanged instead of crucified would Christians revere the hangman's noose as a religious symbol?

The New Testament explicitly and repeatedly commands Christians to love their enemies in the nonviolent, self - sacrificing fashion of the crucified Jesus.

If this is the «good news» we preach, then the true beauty of a crucified and risen King will become covered in the fog of a man - made, pharisaical «don't drink» gospel.»

Drowned in the baptismal flood, we breathe the Spirit of the Crucified.

It's Holy Week and anyone who's been crucified by Christians gets to look in the eye of their crucified Lord.

It first came to truly global attention in 1898, when photographer Secondo Pia produced a negative black and white image of it, and suddenly the shape and features of the crucified man on the cloth leapt out for the whole world to see.

The long strip of linen cloth known as the Turin Shroud, which bears the faint image of a crucified and beaten man, has been an enigma and an object of reverence for centuries.

In the first place, the vision of the crucified and risen Christ brought about a crisis of faith for Paul.

We enter into the presence of the crucified God.

The radical Christian, who is in quest of a total redemption, must repudiate every religious promise resting upon a perpetuation of man's fallen state, and recognize in the orthodox image of the crucified Christ an image of the victory of that Satan who would bind man to a broken and shrunken condition.

«At the bottom of this is the humility of the Crucified, which will always be contrasted by the great powers of the world, but which generates a real hope that is manifested in the creative vitality of the Church: in her communities and her movements, in the new responsibility of the laity, in ecumenical relations, in liturgical and spiritual experiences.

The communicants thereby partake of his crucified body and his blood outpoured (1 Cor.

We satisfy the flesh instead of crucify it.

It was rather that whether you take the story literally or as a mythical description of what we mean by the Resurrection (namely, that the living presence of the crucified Christ is present with us now), the idea is better forgotten, or rather is better not entertained at all, that the Resurrection is parallel to the raising of Lazarus from the grave in the Fourth Gospel.

Catholic laymen must take up their place in life and face their family, their love, their children (who perhaps do not always come up to their expectations), their professional duties which grow ever more irksome and their duties as citizens; in doing so they will meet situations in which, because they reflect on their faith, they will know how to behave as Christians living in the grace of God, the light of the gospel and the imitation of the crucified Christ.

In the image of the crucified man, Jesus the Christ, the Christian may see the historical revelation of this self - sacrificing God out of whose absolute generosity the world is allowed to be.

For example, for Christians the bread and wine of the Lord's Supper may intensify loyalty to Jesus and his cause through the imaginative association of the elements with the body and blood of the crucified Jesus.

The attitude of the Qumran community to their revered «Righteous Teacher» offers no adequate parallel, and I can not think that, apart from the Resurrection, a fundamental change of mind on the disciples» part about the true significance of the crucified Jesus is historically probable or that it is sufficient to account for the origin of the Christian Church.

We ought to allow our living experience once more to fill the empty verbal shells of an all - too - familiar religious language, so that the word of the cross and of the imitation of the crucified Lord might suddenly receive an intelligible content and a power that force men to make a decision.

In the image of the crucified man, Jesus of Nazareth, Christians have discerned the revelation of a totally self - emptying God.

For we all are gathered round the cross of the Crucified, whether we look up to him or try to look past him, whether we are at the moment quite gay and happy (this is not forbidden) or frightened to death.

The image of the crucified, therefore, allows faith to understand the evolving universe as the effect of God's kenotic self - revelation.

That would also fit the later sightings of a crucified man appearing only to his close followers in fear of being discovered and properly executed.

I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the life and death of the historical person of Jesus or of human values from it.

And still more, faith — looking at death through the prism of the crucified and risen Jesus — trusts that this evil can be used for good, that the boundary of death will prove to be not the negation but the fulfillment of our pilgrimage.

But it is in the vicinity of Athens and Alexandria and not of Rome that one has to look for the more subtle aspects of the transformation of the crucified one into the transcendent God - Man whose very suffering seems academic.

The good news of the crucified Christ as Luther understood it, and as depicted by Cranach, is both present and removed.

This strange physiological reaction was the final shame of a crucified man: erection and ejaculation due to the slow suffocation.

The holiness that serves the poor, prays without ceasing, redeems the arts, loves enemies, elevates community above corporate success, and preaches the life - giving Gospel of a crucified and risen Lamb in season and out.

Then the king explained, «The cross which I drew beside each name was not a sign of punishment, but a pledge of forgiveness extended for the sake of the crucified Savior, who upon His cross forgave His enemies and prayed for them.»

The early church did not present the exaltation of the crucified Jesus as a threat to the Jews, as a punishment for their wrong doings, but as promise and hope.

What the New Testament does do is to portray the gracious message of an open access to that same God whose depth of accepting love is seen on a cross and whose presence in the life of that crucified one is designed to call forth from us the same awe, reverence, and obedience to those rules of life through which we find the fullness of life, the depth of love, and the meaning of our own humanity.

It is especially in the image of the crucified that Christian faith is given the key to this interpretation of creation.

Thérèse Souga from Cameroon says that «Christ is the true human, the one who makes it possible for all persons to reach fulfillment and to overcome the historic alienations weighing them down... The realism of the cross every day tells me, as a woman of the Third World, that the laws of history can be overcome by means of crucified love.»

The truth of Cash's music, and of his life, lies in the image of the crucified Jesus — who dies alone and forsaken, simultaneously consummating the whole creation and crippled by its weight.

The day wore on; Jewish law required that the bodies of the crucified should be removed before Sabbath began at sunset.

It is not the openness of this invitation, it is the restrictive measures of the churches which have to be justified before the face of the crucified Jesus.

As per Professor Crossan's analyses in his many books, the body of Jesus would have ended up in the mass graves of the crucified, eaten by wild dogs, covered with lime in a shallow grave, or under a pile of stones.

For example, the two concluding chapters of The Crucified God deal respectively with «Ways towards the psychological liberation of man» and «Ways towards the political liberation of man».43 Although Moltmann is very sensitive to the socio - historical context of psychiatry, it does not seem that he wants to subsume the psychological entirely under the heading of the political.

It may not silence all the critics of the cross, but it will undoubtedly give Christians greater confidence in their message of a crucified Christ and a good and loving God.

«The supermarket heavens of my new neighbors,» Jan writes from his suburban apartment in Washington, D.C., «which draw a veil over suffering and therefore make no sense of it or of anything else, take me back to those beautiful, terrible days, when our dear city turned in its sleep and its dreams were dreams of a crucified God.»

We have spoken of the Easter message in terms of the glorification or exaltation of the crucified Jesus, a divine act by which God was believed to have made Jesus both Lord and Messiah.37 In the New Testament the resurrection of Jesus is primarily to be understood not as an act of Jesus (he rose) but as an act of God (he was raised by God).

Though it was the custom of the Romans to leave the bodies of the crucified on the cross until they rotted away, on this occasion they may have allowed the bodies to have been taken down just before sunset as a concession to the Jewish interests, particularly when feeling was running high at the time of the Passover festival.

If they were trying to understand the ultimate destiny of the crucified Jesus, then such passages as lent themselves to relevant reinterpretation might have led to a conviction in the divine vindication and heavenly exaltation of the crucified Jesus.

If the Easter faith is understood primarily as the conviction of the exaltation of the crucified Jesus to be Lord and Savior, it is possible to understand how it could have arisen among the dispirited disciples as their response to the «offence» of the crucifixion of their Master, while they wrestled with that problem in the light of the impact made on them by the life and teaching of Jesus, and in the light of their study of the scriptures, of their current convictions about similar figures and of their belief about God.