Sentences with phrase «presents the body as»

St. Paul said: «Present your bodies as a living sacrifice!»

[57] St Paul says the same: «Present your bodies as living sacrifices, holy and acceptable to God, which is your spiritual worship.»

«Present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.

It is by these mercies of God that we present our bodies as a living sacrifice, holy and acceptable to God through Christ (Rom.

I appeal to you, brethren, by the mercies of God to present your bodies as living sacrifice, holy and acceptable to God which is your spiritual worship.

«Therefore, brothers and sisters, in view of the mercies of God, I urge you to present your bodies as a living sacrifice, holy and pleasing to God; this is your true worship.

«I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.»

After baptism you are no longer a slave of your sinful body, but your body becomes a slave of the Spirit (of course, this only takes place, if we daily invite the Spirit to rule our sinful body, which is the real faith, which means to present the body as a living sacrifice).

Your education or lack of it, your tastes and prejudices and fears and status or ambitions, your age or sex or color or height or marital status or income bracket are all things which may be offered to God, after you have presented your bodies as a living sacrifice.

What does it mean for me to present my body as a living sacrifice in worship of God?

Phillips's sculptures distribute and present bodies as fragments and her titles highlight the intangible presence of politics.

Through the use of medical diagrams I present the body as an object, illustrating the loss of physical control that a patient experiences in a medical setting.

They present the body as both monstrous and clinical, combining scientific description with the cathartic fantasy of musicals and horror genres.

The Chicago Artists Coalition is pleased to present Body as Image, a HATCH Projects exhibition featuring works by Kioto Aoki, Colleen Keihm, and Darryl DeAngelo Terrell.

Now 78 years old, the artist — whose classic works, like Mirror Check (1970) and Vertical Roll (1972), present the body as a staging ground for feminist explorations of self — has largely absented herself from the proceedings, instead filling all four rooms of the pavilion with video projections of children and animals.

Entitled «Here and Now», the series presents the body as a signifier in an attempt to engage with the search into the self.

He was a friend, and while I'm not sure he thought about it this way, I loved how some of his work seemed to both embody and parody images of masculinity, and to present his body as an object in ways that are historically associated with the feminine.

The Chicago Artists Coalition is pleased to present Body as Image, a HATCH Projects exhibition featuring works by Kioto Aoiki, Colleen Keihm, and Darryl DeAngelo Terrell.

Focusing on time based practices as an alternative to an object driven market, this exhibition presents the body as language.

On the 40th anniversary of Lea Vergine's seminal book Body Art and Performance: The Body as Language (1974), Richard Saltoun Gallery presents The Body As Language: Women And Performance.

Part 2 - Flux: Tracey Emin, Cecily Brown, Nathalie Djurberg, Tiina Heiska, Sarah Lederman and Helen Carmel Benigson The Body in Women's Art Now: Part 2 — Flux investigates artworks that present the body as a site of instability and flux.

Not exact matches

On the other, each of those bodies is becoming recognizable to the network as not just another human, but a unique and distinct entity — and one that presents a saleable proposition.

As you present, engage your face, hands, and body to help you communicate a point.

For if a man or a woman's body — or his or her status as a married person, or his capacity to be a father or hers to be a mother — doesn't matter for his or her sex life, why, then, should anyone imagine that the body of the Son of God matters, whether it is in a manger, on a cross, risen, or fully and really present under the signs of bread and wine?

Never longing for the stretch of a body or a ball singing as the strings taught it, the dead present could create nothing.

Whitehead writes that the body as a whole is the organ of sensation: «There may be some further specialization into a particular organ of sensation, but in any case the «withness of the body» is an ever - present, though elusive, element in our perceptions of presentational immediacy» (PR 474f).

We meet the world as a Thou, as the body of God where God is present to us always in all times and in all places.

For the saving love of God to be present to human beings it would have to be so in a way different from how it is present to other aspects of the body of the world — in a way in keeping with the peculiar kind of creatures we are, namely, creatures with a special kind of freedom, able to participate self - consciously (as well as be influenced unconsciously) in an evolutionary process.

While we filled our homes with Christmas presents in celebration of Christ's incarnation, our neighbors watched their children slip away into despondency, as hunger and sickness overcame their little bodies.

3 For I indeed, as absent in body but present in spirit, have already judged (as though I were present) him who has so done this deed.

Presenting myself to Christ as my Lord, I received the gift of the HOLY Spirit of God who lives inside this earthsuit with me, making my body a HOLY temple of the Spirit of God (1Cor 6:19).

(I John 4:7 - 8) As for the sacrificial system, that had been displaced by a moral and universally applicable substitute — «Present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.»

because the Christian lives in the fully incarnate body of Christ, he acknowledges the totality of our experience as the consummation of the kenotic passion of the Word, and by giving himself to the Christ who is present to us he is liberated from the alien power of an emptied and darkened transcendence.

Though this schema remains, in much reduced form, in the present volume, Hopewell found the central image, the body, unsatisfactory as a conveyance for his essentially structuralist arguments about congregational narrative.

Thereby the living power of the transcendent and omnipotent Judge is transposed in human experience into the dead body of Satan, as Milton's passage through the death of selfhood unveils the ground of an isolated selfhood as that chasm separating the creature from the Creator, thus making possible the reversal or dissolution of natural virtue and self - righteousness in the immediate and present actualization of the self - annihilation of God.

Finally, as Blake envisioned, it is the human body of Christ who negated the God who is present in the memory of the past, and only when the Christian has wholly been delivered from remembrance and recollection will he be open to the Word that is fully incarnate in the present.

a deep resignation to God's will, a surrender of ourselves, soul and body, to Him; hoping indeed, that we shall be saved, but fixing our eyes more earnestly on Him than on ourselves; that is, acting for His glory, seeking to please Him, devoting ourselves to Him in all manly obedience and strenuous good works; and, when we do look within, thinking of ourselves with a certain abhorrence and contempt as being sinners, mortifying our flesh, scourging our appetites, and composedly awaiting that time when, if we be worthy, we shall be stripped of our present selves, and new made in the kingdom of Christ.

We also recognize time as God's gift when we respect the daily needs of the body, when we offer attention to the people and experiences of the immediate present, when we set aside a portion of each day for attention to God, when we remove impediments to the authentic use of time, and when we practice the sabbath, a practice that receives considerable attention in Bass's book.

Word and sacrament present him to us and we to him as mind to body and body to mind.

But an even more unfortunate result of the cavalier treatment of historical asceticism is the loss of ascetic practices as tools for the present care and cure of our own bodies and souls.

The real task is to explain the immortality of the whole person without minimizing the value of the body dimension by postponing its inclusion or presenting it as an eventual addition to the real person, the soul.

John Paul II's Theology of the Body lay a long way in the future, and in the meantime, it seemed that nobody could present Humanae Vitae as anything other than negative.

One frequently cited bar graph has been used to suggest, for the decade 1965 - 75, a severe diminution of seven mainline Protestant bodies by contrast both with their gains in the preceding ten years and with the continuing growth of selected conservative churches (see Jackson W. Carroll et al., Religion in America, 1950 to the Present [Harper & Row, 19791, p. 15) The gap in growth rates for 1965 - 75, as shown on that graph, is more than 29 percentage points (an average loss in the oldline denominations of 8.9 per cent against average gains among the conservatives of 20.5 per cent) This is indeed a substantial difference, but it does not approach the difference in growth rates recorded for the same religious groups in the 1930s, when the discrepancy amounted to 62 percentage points.

And the gospel narratives about the resurrection of Jesus portray a «body» which was indeed very strange — a «body» which in one sense is presented as quasi-physical, to be sure, but, which also can appear without movement from place to place, a «body» which bears the marks of his passion, but which is not exactly the same as the body which hung upon the cross.

That is, when men had learned to understand God as a person and his will as a body of moral teaching, they continued to recognize his supreme importance for human life, but his actual present effectiveness became a matter of belief rather than of immediate apprehension.

Walls attributes to this document the teaching that «the Mystical Body of Christ, which although the same entity as the visible Church in which it subsists is nonetheless to be distinguished from theChurch «constituted and organised as a society in the present world»».

There are places where he resorts to the imagery of myth and speaks of Christ as if he were living an unseen life with God in a heavenly realm above, from which he would descend to appear on the earth at the imminent end - time.38 At other times Paul could speak of the church as the body of Christ, of which the Christian believers formed «the limbs and organs».39 He exhorted the Galatians to «put on Christ as a garment», 40 he said to the Romans, «Let Christ Jesus himself be the armor that you wear», 41 and he told the Galatians how he was in travail until they «took the shape of Christ».42 In various ways Paul spoke of the risen Christ as an indwelling presence in the believer, the most moving passage being his own testimony, I have been crucified with Christ; the life I now live is not my life, but the life which Christ lives in me; and my present bodily life is lived by faith in the Son of God who loved me and gave himself up for me.»

It is well described by Pope John Paul II in Tertio Millennio Adveniente: «The Council's enormously rich body of teaching and the striking new tone [emphasis in the original] in the way it presented this content constitute as it were a proclamation of new times.

What we have now is canon, a body of work recognized as authoritative Scripture in its present complete form.

It is de fide Catholic teaching that we shall rise with the «same bodies» we now have, and most theologians have understood this to mean that our resurrected bodies will be composed of the «same matter» as composes our present bodies.