Sentences with phrase «speaking eternal words»

What strikes me most watching this address, is something I always see when I watch King's speeches given during his last year: a weary vessel speaking eternal words.

Rather, he chose to speak his eternal word this way, in historically particular circumstances in every kind of literary genre.

Not exact matches

Yet that is what Jesus told the disciples about this supposedly eternal temple of God, and barely 40 years after he spoke these words it lay in ruin.

Or again, when we speak in the creed of the Eternal Word of God as «coming down from heaven,» we surely do not think — or at least we ought not to think — that this is a precise statement of movement from an «up» to a «down»; we all know well enough that it is, on the contrary, a most inaccurate statement from that point of view.

In this meal the word God speaks to us, the word of eternal love becomes radiantly present in our darkness.

«God is dead» are words that may only truly be spoken by the Christian, not by the religious Christian who is bound to an eternal and unmoving Word, but by the radical Christian who speaks in response to an Incarnate Word that empties itself of Spirit so as to appear and exist as flesh.

Speak the word and receive the Word; offer what is yours, and conceive what is of God; give what is temporal, and embrace what is eternal» (Bernard of Clairvaux, Homilies in Praise of the Virgin Mother, no.word and receive the Word; offer what is yours, and conceive what is of God; give what is temporal, and embrace what is eternal» (Bernard of Clairvaux, Homilies in Praise of the Virgin Mother, no.Word; offer what is yours, and conceive what is of God; give what is temporal, and embrace what is eternal» (Bernard of Clairvaux, Homilies in Praise of the Virgin Mother, no. 4).

So when Jesus spoke the words which are recorded in John 15:4 - 5, Jesus was not speaking to people who did not have eternal life, but to those who did.

The reply given by the Johannine Jesus appears at first to confirm this by saying, «If a man has faith in me, even though he die, he shall come to life», but then proceeds to add quite a new interpretation of the resurrection power of Christ in the words, «and no one who is alive and has faith shall ever die».13 C. H. Dodd concludes that «the «resurrection» of which Jesus has spoken is something which may take place before bodily death, and has for its result the possession of eternal life here and now... The evangelist agrees with popular Christianity that the believer will enter into eternal life at the general resurrection, but for him this is a truth of less importance than the fact that the believer already enjoys eternal life and the former is a consequence of the latter.»

It has been impelled to say that just as the eternal Word of God — God in God's Self - Expression worldward — is not confined humanly speaking to Jesus Christ but rather defined in him, so also the activity of the responding Spirit of God is defined but not confined to the specifically Christian response in faith within the Christian community.

If the Jesus with whom Americans are in love is the same Jesus spoken of in the New Testament, then he is the incarnation of the eternal word of God through whom all things were created (John 1).

For instance, speaking of «hell» in Matthew 25:46, the same Greek word «aionios,» meaning «eternal» is used to define both «punishment» and «life.»

These «Fathers» spoke of the specific activity of God in Jesus Christ as being indeed the fulfillment, completion, and adequate expression, vis - à - vis men, of the Eternal Word of God, but they did not regard salvation as available only through Jesus; even in the Fourth Gospel, it would seem to be the writer's intention to have the Word speak, rather than the historical Jesus in isolation from that Word «who was in the beginning with God», «by whom all things were made», «who was the light of every man», and who in Jesus Christ was decisively «made flesh and dwelt among us».

Gil you have asked some very good questions why does bad things happen in the world i personally do nt know God did nt explain to Job either why he had to suffer.What i do know is that God desires that none of us should perish but that all would have eternal life in him through Jesus Christ.This world will one day pass away and the real world will be reborn so our focus as christians is on whats to come and being a witness in the here and now.Both good and bad happens to either the righteous or the sinner so what are we to make of that.What we do know is that God will set all things right at the appointed time the wicked will be judged and the righteous will be rewarded for there faith isnt that enough reason for us to believe.Free will is only a reality if we can choose between good and bad but our hearts are deceitfully wicked we naturally are inclined toward sin that is another reason whyt we need to be saved from ourselves so what are we to do.For me Christ died and rose again that is a fact witnessed by over 500 people that were alive at the time and was recorded by historians how many other religious leaders do you know that did that or did the miracles that Jesus did.As far as the bible is concerned much of the archelogical evidence has proven to be correct and many of prophetic words spoken many hundreds of years ago have come to pass including both the birth and the death of Jesus.Interested in what philosophy you are believing in if other than a faith in Jesus Christ so how does that philosophy give you the assurance that you are saved.Its really simple with christianity we just have to believe in Jesus Christ.brentnz

Indeed, can the Christian accept those triumphant words in the third part of Thus Spoke Zarathustra, where Zarathustra's animals speak ecstatically of the redemptive meaning of the symbol of Eternal Recurrence, as a portrait of such a new totality of bliss?

The prayer is addressed to the «Lord Jesus Christ,» and in being thus addressed it reflects the theology (to which King Henry of course would have subscribed) that regards the Jesus of history and the eternal Word of God as so much identical, so much one, that prayer may properly be spoken to Jesus.

«We recognise that just as all truth rests in the Word of God, through whom all things were made and through Whom all thing will come to their completion, so too the construction of a true human ecology can only be achieved in relationship to the Word -LSB-...] we can see and sense the echoing of that eternally spoken Word in so much of the created world around us -LSB-... which Word is] expressed in all those actions and events which make up the history of salvation -LSB-...] we recognise most centrally that this eternal Word of God, in whom all things makes sense, finds flesh in the person of Jesus of Nazareth who then becomes its fullest expression and true presence in the world -LSB-...] the centre of true human ecology is the person of Christ.»

This might be how ancient man saw his eternal destiny, but this was not how YHWH had spoken His Word to Israel.

I think you'll resonate with this: «Mary's words, spoken in the midst of her own transitional crisis into motherhood, remind us of the courage and self - surrender it takes to bear the eternal within us: «Here I am, the servant of the Lord; let it be with me according to your word» (Luke 1:38).»