Sentences with phrase «only by revelation»

The highest is that which, while compatible with reason, could be known only by revelation.

Faith, on the other hand, deals with transcendent realities that are known only by revelation, freely accepted by religious believers thanks to the grace of God.

It was not by reason, or by the study of books, but only by revelation that Muhammad could know the creative God and the divine attributes.

The distinction would be important if the vision of things as finite existents were in fact universal but had been brought to clear consciousness only by revelation.

In fact, those who understand it will see the event in its present context immediately following the first prediction of the passion and Peter's confession of that which never comes by observation of flesh and blood but only by revelation (16:17).

Not exact matches

That is, to satisfy the loss causation requirement, a plaintiff need not point to a revelation that the defendants committed fraud, but rather only to a revelation of the facts concealed by the fraud.

That can only be appropriated through revelation and consummated by salvation: the ultimate redemption of the world by its creator God.

That biblical vision helped form the bedrock convictions of the American idea: that government stood under the judgment of divine and natural law; that government was limited in its reach into human affairs, especially the realm of conscience; that national greatness was measured by fidelity to the moral truths taught by revelation and inscribed in the world by a demanding yet merciful God; that only a virtuous people could be truly free.

These questions define the subject matter of the study of divinity, and Christians have believed through the ages that these questions can be adequately answered only as each generation appropriates the teaching passed on by the original witnesses of God's self - revelation in the life, death, and resurrection of Christ.

In order to interpret this core - principle of revelation, we must understand its essential presupposition; namely, that events are present «in» other events - present not just abstractly (through «eternal objects»), i.e., mediated by the «general,» but as singular events that effect their further history by their unique concreteness (PR 338).12 Whitehead recognizes precisely this constellation when he says:» [T] he truism that we can only conceive in terms of universals has been stretched to mean that we can only feel in terms of universals.

For this reason the narrative portrait of Paul's relationship with the apostles is not simply meant to show that Paul was not taught by them; it is also meant to model the unity that is only possible in the fear of God and the revelation of Christ in the gospel.

«Trinity» did not originally mean, as it does for some later, that there are three kinds of revelation, the Father speaking through creation and the Spirit though experience, by which the words and example of the Son must be corrected; it meant rather that language must be found and definitions created so that Christians, who believe in only one God, can affirm that he is most adequately and bindingly known in Jesus.

The deposit of revelation is said to be finished or fixed, but this can be a salvific teaching only if it means that there is sufficient evidence in our past history to convince us that we live within the horizon of a promise which by its nature always looks to the future for fulfillment.

Special revelations — the only sort recognized by this kind of theology — have always needed to be checked by some more general frame of reference: the written Scriptures coolly and historically studied, the tradition and common experience of the church, and the still more general experiences and tested beliefs of mankind.

It is only by way of the revelation of such possibilities that the cosmos could ever evolve toward new kinds of ordered complexity.

A cosmic interpretation of revelation is important today not only because of our need to address the question of purpose in the universe, but also because our globe is now threatened by an environmental crisis of unprecedented proportions.

But this explanation entirely overlooks two facts of great importance: (1) One of the themes of the Gospel of Mark, destined later to be elaborated quite differently by Matthew and by John, is the hiding of the divine revelation — it was «hid from the eyes» not only of the «Jews» but to some extent even of the apostles.

We continually recount our common past and seek to incorporate it ever more coherently within our memory, but we concretely experience revelation only by looking forward along with this past to the fulfillment of God's promise.

In his contribution to the volume translated under the title Revelation as History and published here (by Macmillan) only in 1968, he insisted that the true revelation of God, as distinguished from mere theophany or...

In setting forth basic principles, Bonhoeffer declares that «the Christian concept of the church is reached only by way of the concept of revelation.

Only by appealing to revelation against reason could Christians believe that God really interacted with them.

Irony is ever present in the writings of St John, and Our Lord's words, though part of divine revelation to all, nevertheless gently point out the fault of the one who will only see Jesus by night: «men have shown they prefer darkness to the light» (Jn 3, 19) and «the man who lives by the truth comes out into the light» (Jn 3, 21).

Yet he does not seem to recognize that this can only mean one thing: The revelation of God in Christ must come to you and me by way of a kind of interchange between individuals in deep communion, whereby the meaning of past events can possess our minds and transform our lives, even as it did in the fellowship that formed around Jesus.

Men who would only pound the table, announce God's revelation as they understood it, and demand that by faith I accept it with a decisive act of will, would have made Christianity impossible for me.

Insofar as this authorization of freedom towards absolute being is experienced as absolute nearness to this goal permitted by grace, the character of creaturely freedom becomes clearer when this goal opens itself, even though this experience can become objective only through its interpretation in supernatural revelation and in faith.

If the history of revelation has reached its final eschatological phase with Jesus Christ, and if the absolute finality of this world's eschatological phase is not only a mere fact, because God will not reveal anything new, but is contained in the very essence of this phase, because the appearance of the God - man can be surpassed only by the direct vision of God himself — then this quality of the revelation in Christ must also apply to man as a free being.

The covering is only typically worn by girls once they reach puberty in their teenage years and the latest revelations have sparked fears young Muslim girls are being sexualised.

«Only in the mystery of the incarnate Word does the mystery of man take on light... Christ, the final Adam, by the revelation of the mystery of the Father and His love, fully reveals man to man himself and makes his supreme calling clear.»

As it happens, when we ask about God's role in violence, later revelation in Scripture makes it pretty clear that God's only activity was to rescue us from our own violence, redeem us from the consequences of violence, and reconcile us to Himself and to one another from the schisms caused by violence.

«Certain depths of our nature can be opened only by the shock of revelation,» de Lubac declares....

These are only a few of the many authenticated examples of miracles, other than the great miracle of receiving the revelation of the Qur» an, which were performed by the Prophet Muhammad, the Messenger of God.

The revelation of God, given in Scripture, is regarded as authoritative only insofar as it provides clarifying images which illuminate experience as it is critically interpreted by reason.Theology within this framework articulates the meaning of the inherited tradition of the Christian community in the light of empirical knowledge supplied by the sciences.

Mr. Nuechterlein sounds uncomfortably like those who attacked Joseph Cardinal Ratzinger for being intolerant of other religions when he affirmed the unique fullness of the Christian revelation in Dominus Iesus As Ratzinger wrote, «The Church's constant missionary proclamation is endangered today by relativistic theories which seek to justify religious pluralism, not only de facto but also de iure (or in principle).»

In previous generations God has left the gentiles without revelation, only intimating his power by his gift of rain and of the seasons which produce food and consequent gladness for men (Acts 14:15 - 17).

Reality The reference: Secret Papers of Pope Benedict XVI by Gianlugi Nuzzi, There have been articles about the contents and revelations made in the book available only in Italian that indicate that audiences were made available for 10,000 Euro.

The vision of the American dream with its great ideals and dedication to the good of mankind has become clouded, not only by social and political disorder and revelations of immorality, but by the prevalence of a self - centered hedonism which finds expression in a feverish quest for enjoyment.

Thus, in this book we have proposed that revelation comes not only through sacraments of hope, although this is the indispensable entry point of God's promise; it also enters into our awareness by way of the mystical, silent, and active sides of hope.

And so, in our use of the term «revelation» in this book, we shall be referring primarily to special revelation, and only by implication to original or universal revelation.

This does not mean that the content of revelation needs to pass the specific tests devised by academically critical methods which generally accept only those ideas that pass muster with scientists.

These four temptations of religion, all of which in the extreme would frustrate any revelation of mystery, can be thwarted only if each religious way allows itself to be nourished by the other three.

The experience of revelation occurs only in the concrete context of attending to the accounts of God's fidelity as they are told to us (or in some alternative way brought home to us) by others who have actually, according to their own testimony at least, been touched by God's fidelity in their own lives.

The question of revelation is a formidable question in the proper sense of the word, not only because it may be seen as the first and last question for faith, but also because it has been obscured by so many false debates that the recovery of a real question in itself constitutes an enormous task.

Belief can only come from a direct revelation from God by Holy Spirit.

An adequate Christian theology of history and revelation maintains that only by trusting in the promise of history, without either fleeing it or nullifying it, do we find a security proportionate to the incalculability of God's future, as well as to our deepest human aspirations.

In his contribution to the volume translated under the title Revelation as History and published here (by Macmillan) only in 1968, he insisted that the true revelation of God, as distinguished from mere theophany or verbal commandment, is grasped indirectly via reportage and analysis of history.

Is not this only what has been meant by religious people when they have claimed that the «initiative» in any «disclosure» or «revelation» must come from God?

Although religious knowledge is different from scientific knowledge in character, it is distinguished not by any appeal to historical revelation, but rather only by the greater immediacy of that reality which it empirically apprehends and describes.

The Koran, by way of contrast, is the product of one single mind; not so the New Testament, which has all the variety of the Old, and is a «social» product, a «traditional» book — that is, a book enshrining traditions, letters, anecdotes, revelations, sayings, stories — and its unity is found only in its central affirmations, convictions, loyalties, and the general way of life which it reflects.

What stands out is that revelation comes in the mode of a promise of future fulfillment to which we can relate only by adopting the posture of hope.

Our social situation is redeemed only in promise, and our own active praxis of justice in fidelity to this promise is the social «policy» enjoined on us by revelation.