Sentences with phrase «of death of»

By tracking the date of the death of a spouse, for instance, CMS can remind pastors to call or to send a letter or card to the widow or widower on the anniversary of the loss.

Today Government, which at the time of the death of God was celebrated by Time as the omnipotent progenitor of the Great Society, is no better than a «dispenser of largesse.»

This message speaks clearly on this occasion, the commemoration of the death of Martin Luther King, Jr..

(If there can be any question or an analogy, the circumstance of the death of Pythagoras furnishes it, for the silence which he had always maintained he had to carry through in his last moment, and therefore [being compelled to speak] he said, «It is better to be put to death than to speak» [cf. Diogenes Laertius, viii.

I have no fear of death of my body whatsoever.

In a passage telling the sad tale, not of the death of kings, but of the end of Shakespeare's career as a writer of English history plays, Greer points to this new dynamic as the cause:

But this would be meaningless if the significance of the death of Christ rested only on the interpretation placed upon it by the disciples and were not even in the life of Jesus related as an act to his resurrection»)

He can be sure that everything that can be said against him has been said, unsparingly, mercilessly — and to strive against the whole world is a comfort, to strive with oneself is dreadful — he has no reason to fear that he has overlooked anything, so that afterwards he must cry out as did King Edward the Fourth at the news of the death of Clarence:

The rumors of the death of religion are greatly exaggerated.

There are many theological interpretations of the atonement, but Christian sources consistently affirm the centrality of the death of Jesus on the cross.

But the very fact that the question of the death of the word «God» can be put shows that this word is still there because of man's very protest against it.

This understanding of the death of Christ as representing a vicarious offering to God can not be rendered consistent within itself (since it is God who both makes the offering and receives it), nor can it be made logically compatible with the conception of Christus Victor.

It is also a triumphant celebration of their legacy shared in the wake of the death of one of the original group members, Phife Dawg.

The first requirement of a contemporary theological method is a full understanding of the death of God.

This is the beginning of the death of the spiritual life, and in the end there is nothing left but spiritual chatter and clerical condescension arrayed in pious words.

John's image of Jesus as the good shepherd is a clear allusion to and interpretation of the death of Jesus, an interpretation of the meaning of that death as his self - giving love for others.

The eschatological valuation of the death of Christ thus receives a new interpretation, which gives the clue to this writer's doctrine of His eternal priesthood.

When I say we live in the time of the death of God, I mean that the thread uniting God and man, heaven and earth, has been broken.

So we move directly from a consideration of the death of God overall to inquiries into the demise of a God of strictly male qualities, whose obituaries point the way forward to a more encompassing grasp of the fullness of Who God Is.

The Continuity Of Divine Life And Love St. John introduces his account of the passion and death of Jesus with an explicit statement that the narrative of the death of Jesus that follows is a continuation of the life that had gone before: «Now before the feast of the Passover, when Jesus knew that his hour had come to depart out of this world to the Father, having loved his own who were in the world, he loved them unto the end» (13:1).

Perhaps especially in the time of the death of God, we must not lose sight of the fact that man does not cease to be a guilty or sinful creature.

Shortly after we learned of the death of Osama bin Laden, U.S. officials said his body would be treated in accordance with Islamic traditions.

As opposed to Novitas Mundi, now American pragmatism is the true prelude to the thinking now occurring for the first time, and most immediately so the uniquely American theology of the death of God, a theology which while voiding pragmatism is the last gasp of modernity, and it in these death throes that a final apocalyptic thinking is born.

Thus Hegel, even as Blake, correlates and integrates the death of God and apocalypse, for the French Revolution is the historical advent and embodiment of the death of God, yet this is the death of a wholly abstract and alien form or manifestation of God, an epiphany or realization of God which does not occur or become real until and the full and final birth of the modern world.

At the time of the death of Jesus the last and most important factor in the situation, which could have led to the rise of the Easter faith, was the impression that had already been made by the person of Jesus himself.

In this chapter we have tried to sketch the rise of the Easter faith by taking into account the factors present at the time of the death of Jesus.

But the junction is not made in the period of great prophecy, in the word of the witness between these two themes of the proclamation addressed to the nations and of the death of the prophet.

Given such uncertainty, and given the dreary artistic landscape that now assaults us, perhaps the last word should be given again to the death «cry of that evangel of the death of God» and of art» Friedrich Nietzsche: «In Gethsemane» The most grievous thing the thinker can say to the artists is: «What?

Once we take into account the capacity of the ancient Jewish mind to create a story as a way of expounding and showing the relevance of a Biblical text (this practice will be described in Chapter 9), it is not at all difficult to see how the story of Joseph of Arimathea could have been partly shaped by Isaiah 53:9, «And they made his grave with the wicked and with a rich man in his death,» found in the famous chapter on the suffering servant, which was certainly interpreted by the early Christians as a prophecy of the death of Jesus.

The Incarnation (God's assumption of human nature and flesh) and Atonement (the meaning of the death of Jesus) are the two traditional doctrines for expressing this faith.

So that if a pure enactment of the death of God occurs throughout all of the full expressions of a uniquely modern apocalyptic thinking, does this movement fully and finally distinguish ancient and modern apocalypticism?

Matthew had already drawn attention to the cosmic significance of the death of Jesus by his description of the earthquake with supernatural accompaniments.

Moreover, America is a deep site of this ending, for America is the furthest extension of modernity, and whereas the historical limitations of European self - consciousness precludes in fact the realization of its own demand that God actually die, the complete actualization of the death of God occurs for the first time in the American consciousness (page 596).

As this statement occurs in the exordium of the epistle, where Paul may be supposed, according to his practice, to be recalling ideas familiar to his readers, we may take it that it was in some such terms that he spoke of the significance of the death of Christ when he preached in Galatia.

That world can be understood as a new apocalyptic world, one which becomes manifestly apocalyptic in the French Revolution and German Idealism, and then one realizing truly universal expressions in Marxism and in that uniquely modern or postmodern nihilism which was so decisively inaugurated by Nietzsche's proclamation of the death of God.

The most obvious passage which could be interpreted as a forecast of the death of Jesus is what is now commonly called the Fourth Servant Song, Isaiah 52:13 - 53:12.

Unfortunately this conclusion is extraordinarily brief and abbreviated, probably being little more than notes for a full conclusion, but it does reveal the deep ground of the Phenomenology in the Crucifixion, and not insignificantly this work is the first full philosophical realization of the death of God.

I would disagree with your diagnosis for the cause of the death of the Western Church and would say those seeds were planted when Constantine subverted the church for the purposes of empire.

There are crucial differences between my own recent experience of the death of God and the theologies of Altizer and Hamilton, and the differences perhaps point to the varieties even of this form of «religious experience.»

Perhaps surprisingly, by no means is my recent experiencing of the death of God to be equated with an abandonment of every sort of transcendence.

The «resurrection of Jesus» must not be understood as something which lessens the significance of the death of Jesus, and any interpretation which implies that the death of Jesus was unreal, or only temporary, does just this.

As we have seen in Chapter 10 we can no longer recover the actual historical development by which the apostles came to see the significance of the death of Jesus.

This is to mistake the significance of the death of Jesus and indeed often to ignore it altogether.

Then the Eucharist is named as a proclamation of the death of the Lord until he comes.

They will be gathered round the altar, announcing the death of the Lord and entrusting the darkness of their own lot — a darkness which no one will be spared even in the super-Welfare State of the future — to the darkness of the death of their Lord.

They are speaking of the death of the Christian God Himself.

When they speak of the death of God they are not just referring to the God of the Greek metaphysics, or the inadequate imagery that has characterized Christian concepts to speak of God, or the false gods of pagan idolatry.

This teaching has been preserved for us in the language and thought - forms of the later Evangelists, and is written in the light of the death of Jesus on the cross.

Those who defend the view that the resurrection of Jesus was an historical event in the physical world unintentionally detract from the significance of the death of Jesus, the real center of Christian proclamation, by making it dependent upon a subsequent event.

When we come to a full appreciation of the significance of the death of Jesus we are already on the verge of what is meant by his resurrection.