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But, in truth, the word 'God' is used in most cases—not by the Bishops of Winchester and Gloucester, but by mankind in general—as by no means a term of science or exact knowledge, but a term of poetry and eloquence, a term thrown out, so to speak, at a not fully grasped object of the speaker's consciousness,—a literary term, in short; and ...
The sacred–profane dichotomy is a concept posited by the French sociologist Émile Durkheim in 1912, who considered it to be the central characteristic of religion: "religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden."
Univocity of being is the idea that words describing the properties of God mean the same thing as when they apply to people or things. It is associated with the doctrines of the Scholastic theologian John Duns Scotus .
Incurvatus in se (Latin for "turned/curved inward on oneself") is a theological phrase describing a life lived "inward" for oneself rather than "outward" for God and others. Overview [ edit ]
Certain prophets of the Old Testament who exhibited signs of strange behaviour are considered by some scholars [3] to be predecessors of "Fools for Christ". The prophet Isaiah walked naked and barefoot for about three years, predicting a forthcoming captivity in Egypt (Isaiah 20:2, 3); the prophet Ezekiel lay before a stone, which symbolized beleaguered Jerusalem, and though God instructed him ...
A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse.
The play is the allegorical accounting of the life of Everyman, who represents all mankind. In the course of the action, Everyman tries to convince other characters to accompany him in the hope of improving his life.
The criterion of embarrassment is a long-standing [vague] tool of New Testament research. The phrase was used by John P. Meier in his 1991 book A Marginal Jew; he attributed it to Edward Schillebeeckx (1914–2009), who does not appear to have actually used the term in his written works.