Sentences with phrase «which god»

This was contrary to God's democracy in which God became the outcast, woman, tax collector, leper and gentile in order to demonstrate God's love for all.

The biblical hope is not based on human ability to sort out the problems of the world and order its future, but it is based on God's future, a future which God is bringing about in Jesus Christ.

When Jesus says, as in the Fourth Gospel's interpretative words, «Love one another as I have loved you, greater love hath no man than this, that he lay down his life for his friends,» the very quality of the love which God has expressed through Jesus becomes the quality and character of suffering love poured out for another beyond the worthiness of that other.

We do, however, need to ultimately accept that there is little which God does that we will fully comprehend.

This is the maturity of sonship to which God the Father is calling us, and for which he has prepared us by means of the very heritage which has led to the advent of the new world.

The details of the future are chosen by actualities as they prehend the past and are lured into the future through the possibilities with which God beckons.

Yes, there is a danger of becoming obsessive, pursuing an agenda beyond the point at which God has gently urged you to lay it down, but let's be honest here: this is not the most acute danger facing the people of God across the UK.

These are laws that even God adheres to and is not above those laws and that is through following these laws in which God follows which allows God to obtain that true happiness.

They are plural responses to the odd ways in which God has been and promises yet to be present, especially in Jesus» name.

He goes on to speak of that which he imparts: «a secret and hidden wisdom of God, which God decreed before the ages for our glorification» (I Corinthians 2: 7).

Of what he thought and felt on the three - day journey is left to our imagination; from the text's point of view the important thing is what he did: He went, and went steadily, to the place of which God had spoken.

2:13 - 3:5, Luke 20:27 - 38) point to ways in which God's faithfulness reaches beyond the experience of death.

The fulfilment of this hope which God himself freely gives to human history is his own deed and grace.

You're assuming that we know or at least - can - see the full extent of ways in which God might have agency.

It shall come to pass in the last days that the mountain on which God dwells will be established as the highest of all mountains.

For Israel this was first and foremost a demand of fidelity, by which God bound His people to Himself, even if in later years it became also a proclamation to the nations.

«51 Since a world, in which God reveals Godself as an eschatological event, is of almost apocalyptic nature, no one can claim to know any given rule or any world - law that God has to follow.

If God's truth is in fact to be found where Christ stands, the mockery visited on him redounds instead upon the emperor, all of whose regal finery, when set beside the majesty of the servile shape in which God reveals Himself, shows itself to be just so many rags and briars.

Agin, to which goD are you reffering?

It must grow out of the tasks in which God's people are involved, the sufferings they endure and the challenges they bring.

We never took the time to show them the infinite love and forgiveness of God which God has shown us.

Whereas theology is necessarily done «properly» in congregations in the service of their «worship,» that is, their response to the odd ways in which God makes Godself present, it is done not only «properly» but also «educationally» in a theological school.

A Christian atheism says No to God because of its response to a Word that appears without God; simply to acknowledge that ours is a history in which God is dead is to foreclose the possibility of God's manifestation in the Word.

We shall deal further with this matter later on, but we must now examine a little more closely the setting in which the Bible was written, and thus get a better perspective of the movements through which God «visited and redeemed his people.»

The main issue in the eighteenth century was whether the creation was so perfect that God never intervened in it, or there were occasions in which God worked miracles.

So asking if someone believes in God, without specifying which God, is for the most part a pointless question.

he says: «We know that if the earthly frame that houses us today should be demolished, we possess a building which God has provided — a house not made by human hands, eternal, and in heaven.

We turn now to an examination of the historical situation through which God's revelatory self - gift to the world is mediated.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

In this way we fulfill the deeper intention of the law, that is, we find life in the way of life to which God calls us.

It is after all the company in which God chose to be enfleshed, in Jesus, praying to the still unanswering sky.

It is consonant with what Christians believe about the manner in which God reveals himself.

Hence the salvation God wanted man to have reached him according to the divine will and permission in the concrete religion of the historical conditions and circumstances of his life, though this did not deprive him of the right and the limited opportunity to criticize and to pay attention to the reforming impulses which God's providence always inspired in such a religion.

Although we have been really invigorated by refreshing or learning for the first time some of what has been seen in scripture, we still come up against the limitations of our thinking and the lack of lots of explanation which God has not revealed (as per Job).

Recycling efforts, renewable energy, and restorative ecology are all ways that the gospel can be lived out in this world as we tend and keep that which God has created for our use.

Furthermore, if humans do not have free will and are unable to respond to the call of God, then all the calls of God in Scripture are little more than farcical games in which God taunts humans to do something they can not actually do.

Indeed, it is precisely the Christian's life in the kenotic Word which impels him to accept and affirm a world in which God is dead as the realization in history of God's self - annihilation in Christ.

But yet, the fact remains that in man's «common» experience, in those very human and historical — and sinful — limitations we know so well, we have the right to find in parabolic fashion creaturely representations of that which God is, and that which God has done, and that which God purposes to bring to pass in and for and through and with and to this his world and the men and women whom he has placed in it.

However, Whitehead rejects the mythical sense of creation in which God is an eternal Being who suddenly starts the time - clocks by an act of creating the material universe, including man.

57 The consequence of this understanding is the adopting of a position that I have termed «hard determinism,» controlling every element in creation, in contrast to «soft determinism,» in which God's final victory gives definitive shape to all that we have provisionally worked out by our own exercise of freedom along the way.58 It is what finally renders Pannenberg's attempt to defend Augustine by shifting God from Eternal Present to Ultimate Future an unsuccessful effort to resolve the issue of theodicy.

This to a certain degree non-official activity of the Church in the human beings of the Church under grace is an historical manifestation of the eschatological unconquerable grace which God has linked inseparably with the historical phenomenon of the Church as the primal sacrament of grace.

I had also studied with Charles Hartshorne, and it was clear that he was fully conversant with the modern atheistic world and had constructed an alternative in which God had an important role.

«That you may have the wisdom to know the story to which God calls you, the power to pursue it, the courage to abide its mysteries, and love in every step.»

The prophets, on the other hand, looked for the activity of God in specific events, tending to regard history as an arena in which God «acted».

In the background of their Jewish tradition lay the Genesis story in which God gave life to many species of creatures, saved them all from the flood, and made a covenant with them.

In the midst of sin, uncertainties, disintegration and death, the Bible speaks of the future which God has promised.

Wait which god are we talking about?

It is the decisive event in which God's judgment on the whole of history is rendered with the corresponding outcome, customarily described as reward and punishment.

Rather it derives its theological understanding from the character and processes of reality in all its aspects and taken as an inter-locking whole throughout which God is creatively active even thought [sic!]

The two do not belong together in his eyes, for while punishment, which God in His wisdom has connected with every transgression, is a Good, there is no denying that it is such a Good only when it is gratefully received, not when it is simply feared as an evil.