Sentences with phrase «which point of death»

Just as each individual must arrive at his nadir of exhausted possibilities, at which point of death he is united to God, so also that portion of the human race which has achieved its historical limit must now find death and life in an ecstatic moment of self - forgetfulness.

Not exact matches

He pointed to recent experiences with Egypt, where the Muslim Brotherhood, is now threatening to bring Sharia law to the country, and Libya, which has been plunged into chaos since the death of dictator Moammar Gadhafi late last year.

Berman's death was one of a handful of unsolved cases — all of which shared Durst as a suspect — at the center of The Jinx, which aired last year and covered Durst's history of run - ins with the law as well as his ability, to that point, to wrangle away from any major conviction of wrongdoing.

In the case that you pass, the policy beneficiaries should file a claim with the insurer, after which point the circumstances of your death will be reviewed and receive the payout (also called a death benefit or the face value of the policy) so long as everything is in order.

Postponing doing so until the advent of death emerges on the horizon proves to be futile, at which point, as highlighted by the respective article, talking about family matters takes precedence... empirically validated by the related professionals in this particular field.

Apparently you just ignored the whole point that there is a difference between the concepts of «immortality», where everyone will be resurrected and become immortal no matter who you are since physical death came abut through Adam and the fall, and «eternal life», which is living with God or in other words it deals with the quality of that immortal life.

But all varieties of horror flick are easily identifiable at this point, whether they're spooky, low - budget films (numerous); viscera - stained slasher movies (more numerous); quick - cut zombie flicks (even more numerous); macabre sci - fi, floating - in - space efforts (somewhat less numerous than they should be); sexualized vampiric tales (I trip over one of these whenever I get the newspaper); films of the more critically favored retro - mashup variety (Quentin Tarantino and Robert Rodriguez's Death Proof plus Planet Terror feature Grindhouse); or foreign entries of the psychological horror variety (the works of Dario Argento, of course; Alexandre Aja's films, which have their defenders; and Juan Antonio Bayona's El Orfanato, which only someone who truly dislikes cinema can dismiss).

Yes, this was Paul's point, and he also is aware of this question, which is why he goes on in chapters 6 - 8 to explain what God has done about the death.

In response to the central point of Romans 3, which is that God freely justifies those who trust his faithfulness, as he vindicated the righteousness of Jesus» trust of him, even unto death on a cross, by raising him from the dead, the question that arises is: «Is God righteous to justify simply on the basis of trust in his faithfulness?

Adam's eagerness to snatch the prize of equality with God — the desire of Everyman to set himself up in the place of God as absolute master of a world which is really not his own, but God's — is replaced by the second Adam's total self - surrender: his obedience to the point of accepting the death of the Cross; death which paradoxically leads to life, whereas the consequence of Adam's self - glorification proved to be death.

The Acts of the Apostles, also simply referred to as the «book of Acts» or «Acts», is a narrative of the apostles» ministry after Christ's death and resurrection, from which point it resumes and functions as a sequel to the Gospel of Luke.

It was the body which linked him with the animals; it was made of similar flesh and bone, and lived only for the limited period between birth and death, at which point the body fell into decay.

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.

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

In one of his commentaries on 1 John, Zane Hodges points out that all sins ultimately lead to death, so what John is referring to here are «sins for which death is a rapid consequence» (BKC, 902).

For a whole complex of reasons, which are often difficult to point to, the United States historically claims a higher rate of infant deaths than other developed countries.

Learning that it was a human who said, «these are the four,» (in reference to the Gospels), and shutting out many of the other Gospels, most of which did not have as strong of a focus on the death and resurrection of Christ, was the turning point for me.

The Death and Resurrection of Jesus became the focal point for the full consummation of that new age which they hoped very shortly to witness.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

There have been many other theories of atonement, each picking out what a given generation took to be the worst possible human situation and going on to affirm that in the action of God in Jesus, God met us precisely at that point: slavery to demonic powers, from which we have been delivered; actual slavery to human masters, with manumission accomplished in Christ; guilt for wrongdoing, with Christ as the advocate who pleads for, and secures, our release; corruptibility and mortal death, met in Christ with healing and eternal life....

Some of the forecasts to which I have referred point to a destiny lying beyond suffering and death.

Thus the notion of eucharistic sacrifice is not confined to the specific point of actual death; it includes the whole of the event of which Jesus is the center.

Let us illustrate this point of view toward which our whole discussion has been moving by looking briefly at the sacraments of the Church, the Christian meeting of death, and the Christian life of active service as expressions of the way which is enclosed in the grace of this kind of community.

Justice Anthony M. Kennedy, writing the lead opinion in a 5 - 4 decision in which several justices wrote separate concurrences and dissents, compared the Mojave Cross to a hypothetical highway memorial marking the death of a state trooper to make the point that such displays «need not be taken as a statement of governmental support for sectarian beliefs.»

So St. John can say in the Fourth Gospel, that Jesus, «having loved his own which were in the world, loved them to the end» — the Greek word for «end» here is telos and that is to say «unto the very limit», a limit which in Jesus was to the point of death for those whom he loved.

It is a language - game in a new dimension, and it has its own uses and meanings which point to a reality that includes a profound mystery, the mystery of life and death.

He was strongly opposed to the teaching of some of his Christian contemporaries who wished to interpret the idiom of resurrection as an allegorical description of that Christian experience by which «a man, having come to the truth, has been reanimated and revivified to God, and, the death of ignorance being dispelled, has as it were burst forth from the tomb of the old man».35 Tertullian was adamant that the resurrection was in the future and to be understood in physical, fleshly terms («I pronounce that the flesh will certainly rise again»).36 In order to forestall those who could contend the impossibility of such a hope on the grounds that the decayed corpse would have long since wasted away to nothing, he pointed out that quite recently, in his city, skeletons some five hundred years old had been unearthed in a remarkable state of preservation.

Resurrection is an idiom which acknowledges the fact of death but does not allow death to have the last word, for it is pointing to the way in which, even in the natural world, death is being followed again and again by a fresh manifestation of life, which has been possible only because of the phenomenon of death.

And they got upset and were trying to figure things out and finally became so frustrated that the Law was so hard to follow and God kept sending them into captivity and there was so much death and eventually the prophets started prophesying about a day that would come where the hearts of the fathers would return to their children and a sacrifice that would be the final sacrifice so that they could all stop killing so many animals (which God also admitted He never wanted in the first place because that was not the point), and also that God would eventually wipe out the old system and write his law on their hearts and minds so that they could finally follow him without making so many mistakes and messing up everything.

The hope that continues beyond the point of death is that one's life will be accepted by God as having fulfilled some part, at least, of the purpose for which one was created.

«3 The term «eternal life» seems to point rather more unambiguously to the fulfillment of the good in life beyond death, yet in the fourth gospel, for which this is the central symbol, eternal life means a relationship to God in which man participates in this world.

The death of Christ, therefore, is the point at which history becomes fully real, exhibiting no longer mere shadows, but «the very image of realities (x. i).

In Luke Jerusalem is the place of suffering and death and also the point from which the Gospel of salvation will be spread through the whole world.

Much to the chagrin of traditional Christian clergy, the widespread celebration of Easter survives primarily in the form of Easter eggs and Easter bunnies, which point back to a very ancient spring festival long before the Jewish Passover and the Christian commemoration of the death and resurrection of Jesus.

Moses, the most humble man who had ever lived on Earth to that point (Numbers 12:3), follows the Lord's Spirit as the people followed Moses, leading them out from the place in which they were saved from death by the blood of a lamb, through the waters of the Red Sea where their enemies were swallowed up forever, traveling on in a new identity as God's chosen people — free and sent on to serve and worship Him.

It is easy to mark the point at which the Christian message came into being, and that is the moment at which certain of Jesus» followers claimed to have seen him alive again after his death by crucifixion.

but thats not what i'm talking about... i am discussing the god you claim to worship... even if you believe jesus was god on earth it doesn't matter for if you take what he had to say as law then you should take with equal fervor words and commands given from god itself... it stands as logical to do this and i am confused since most only do what jesus said... the dude was only here for 30 years and god has been here for the whole time — he has added, taken away, and revised everything he has set previous to jesus and after his death... thru the prophets — i base my argument on the book itself, so if you have a counter argument i believe you haven't a full understanding of the book — and that would be my overall point... belief without full understanding of or consideration to real life or consequences for the hereafter is equal to a childs belief in santa which is why we atheists feel it is an equal comparision... and santa is clearly a bs story... based on real events from a real historical person but not a magical being by any means!

(From the Christian point of view (which in this coincides with the biological viewpoint logically carried to its extreme) the «gathering together» of the Spirit gradually accomplished in the course of the «coiling» of the Universe, occurs in two tempos and by two stages — a by slow «evaporation» (individual deaths); and simultaneously b by incorporation in the collective human organism («the mystic body») whose maturation will only be complete at the end of Time, through the Parousia.)

Even in the Easter affirmation of the Resurrection of Jesus, so important for Christianity, we can now point to no firm historical evidence to show that there occurred there a miracle which involved suspension or reversal of natural laws — in this case, the normal processes of decay into which the physical body enters after the point of death.

We recall what God did in the death and resurrection of Christ in the past, which points us to a future without pain and death but holds us here and now - that is hope.»

I assume they would explain the essential elements of Paul's point here is that Christ died for sins and was raised — and even in their own interpretation in which they claim this «good news» is only essential for believers — they have enough sense to explain to believers the burial is mentioned as proof of His death, and the witnesses are mentioned as proof of His resurrection.

The time will come when time will run out for us too, and once we see that, we see also that for the 18 - year - old at McDonald's as well as for the old crock in the retirement - home cafeteria, every one of our suppers points to the preciousness of life and also to the certainty of death, which makes life even more precious still and is precious in itself because under its shadow we tend to search harder and harder for light.

You actually prove his point by the way, he said people go to religion because of their fear of death and religion tells a variety of tales as to what happens when we die which often make people, as you say «happy to know they will go to Heaven» and yet has no proof of an afterlife.

In that system of processing those things which elude our natural mind, we must at some point settle that the greatest thinkers in history failed to answer quite a bit more than they obtained in their understanding & they certainly, even at the height of their skill set were unable to elude an inevitable natural death that no man can evade.

Some would maintain that these accounts point to after - death appearances of Jesus to the disciples, the precise nature of which is lost to history.

On the occasion of the 900th anniversary of the death of St Anselm of Aosta and Canterbury Sandro Magister has made the epistemologically realist and relational point that, contrary to some prominent abstract interpretations, Anselm's «Ontological Proof of God primarily shows that «those who deny the existence of «that than which no greater can be thought» trap themselves in an insurmountable contradiction, cutting off the possibility of all thought.»

A string of saves, including a double at point blank range from Aguero and then Messi helped Colombia make it to a penalty shoot out, which they nearly won in sudden death before Tevez finally sent Ospina the wrong way.

They look forward now to Dodgeball where they are not in the «Death Group» which means they will be favored to pick up some points and then can easily gain ground on many of the Teams in the other Group..

When I finally had a chance to speak, we were already running over the 2 1/2 hours allotted for the roundtable, so I was only able to briefly touch on two of my many message points: one, that the game can be and is being made safer, and two, that, based on my experience following a high school football team in Oklahoma this past season - which will be the subject of a MomsTEAM documentary to be released in early 2013 called The Smartest Team - I saw the use of hit sensors in football helmets as offering an exciting technological «end around» the problem of chronic under - reporting of concussions that continues to plague the sport and remains a major impediment, in my view, to keeping kids safe (the reasons: if an athlete is allowed to keep playing with a concussion, studies show that their recovery is likely to take longer, and they are at increased risk of long - term problems (e.g. early dementia, depression, more rapid aging of the brain, and in rare cases, chronic traumatic encephalopathy, and in extremely rare instances, catastrophic injury or death.)

McKenna and Gettler also point out that there are other factors at work — like sleep position, drug / alcohol use, pacifier use and whether or nor the infant was being breastfed at the time of death — which can alter bed - sharing statistics.