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that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior, [13] Here Peter emphasizes the unity of the writings of the prophets in the Old Testament with the apostolic teachings in 1 Peter 1:10–12 and 2 Peter 1:19–21. [11]
This "relationship of reciprocity" (p. 35) between God and the world is the foundation for all of Fretheim's conclusions. God affects and is affected by the world He has created, and this relationship is key to understanding what kind of God He is. The second widely held position that Fretheim challenges is the doctrine of divine omniscience ...
Redemptive suffering is the Christian belief that human suffering, when accepted and offered up in union with the Passion of Jesus, can remit the just punishment for one's sins or for the sins of another, or for the other physical or spiritual needs of oneself or another.
The subject takes its starting point from the First Epistle of Peter: . By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
This word is often used in the Greek scriptures in reference to God and God's attitude to humans. [16] Exodus 34:6 describes the Lord as "slow to anger and rich in kindness and fidelity." Patience, which in some translations is "longsuffering" or "endurance", is defined in Strong's by the Greek words makrothumia and hupomone.
A number of modern philosophers and theologians have been called theopaschists, such as G. W. F. Hegel, Friedrich Nietzsche and Simone Weil. Kazoh Kitamori's Theology of the Pain of God (1946) [2] and Moltmann's The Crucified God (1971) [3] are two 1900s books that have taken up the ancient theological idea that at least "one of the Trinity has suffered" (unus de Trinitate passus est). [4]
Isaiah 52:13–53:12 makes up the fourth of the "Servant Songs" of the Book of Isaiah, describing a "servant" of God who is abused but eventually vindicated. [2] Major themes of the passage include: Human opposition to God's purposes for the servant. The servant has an exalted status in the eyes of God, but people despise him and consider him ...
The concept of a victim soul is an unofficial belief derived from interpretations of the Catholic Church teachings on redemptive suffering.A person believes himself or is considered by others to be chosen by God to suffer more than most, accepting this condition based on the example of Christ's own Passion.