Posts Tagged ‘God’

Cling to God

Posted: 05/04/2017 in UMOR crestin
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​”Ultimately, whether one chooses to accept the virgin conception will depend upon one’s theological and philosophical convictions as well as one’s faith in the ancient Church’s witness to Jesus. 

All I can say is that in early 2007 it was reported in the news that a female Komodo dragon named Flora conceived through parthenogenesis (i.e. reproduction without the aid of a male). I cannot help but think that if a Komodo dragon can do it, why not God?”
 Michael Bird, How Did Christianity Begin?



Richard Rohr, What The Mystics Know: Seven Pathways To Your Deeper Self


God is a non-material layer of reality all around us, “right here” as well as “more than right here.” This way of thinking thus affirms that there are minimally two layers or dimensions of reality, the visible world of our ordinary experience and God, the sacred, Spirit.
One of my favorite quotations expressing this understanding of God is from Thomas Merton, a twentieth-century Trappist monk:

Life is this simple. We are living in a world that is absolutely transparent, and God is shining through it all the time. This is not just a fable or a nice story. It is true. If we abandon ourselves to God and forget ourselves, we see it sometimes, and we see it maybe frequently. God shows Himself everywhere, in everything—in people and in things and in nature and in events. It becomes very obvious that God is everywhere and in everything and we cannot be without Him. It’s impossible. The only thing is that we don’t see it.

Marcus J. Borg, The Heart of Christianity


Paul’s worldview shaped his theology, that is, what he believed about God, God’s people, and God’s future. When we explore his theology we begin to see his world view in vivid detail. These two are inseparable. In Wright’s words, worldview and theology are connected “in a chicken-and-egg sort of way, as opposed to a fish-and-chips sort of way.” Which comes first worldview or theology? This question reveals the interdependence of these two.

Derek Vreeland, Through the Eyes of N.T. Wright: A Reader’s Guide to Paul and the Faithfulness of God, Kindle Edition


Alex este un tânăr remarcabil. A fost diagnosticat cu autism la vârsta de patru anișori. A progresat extraordinar, iar acum dorește să-i ajute pe ceilalți să înțeleagă autismul.
Are numai 21 de ani, însă a publicat deja o carte, o autobiografie, Thinking Club, vorbind în mod regulat la diferite întâlniri în Marea Britanie despre propria sa bătălie.

„Un lucru trist ce a devenit evident în timp ce îl însoțeam pe Alex atunci când trebuia să vorbească undeva, este că multe familii ce au copii cu autism sau cei care au autism ei înșiși nu s-au simțit comfortabil în Biserică.

Cred că Alex are un mesaj foarte important de oferit și că poate auzind cum a fost lumea pentru Alex v-a aduce schimbări pozitive în înțelegerea oamenilor”

Articolul complet AICI.

With this as our framework, we should be able to read right through John and discern what he is actually doing. His Jesus is a combination of the living Word of the Old Testament, the Shekinah of Jewish hope (God’s tabernacling presence in the Temple), and “wisdom,” which in some key Jewish writings was the personal self-expression of the creator God, coming to dwell with humans and particularly with Israel (see Wis. 7; Sir. 24). But this Jesus is no mere ideal, a fictional figure cunningly combining ancient theological motifs. John’s Jesus is alive; he moves from one vivid scene to another, in far more realistic dialogue with far more realistic secondary characters than in most of the synoptic gospels. In particular, he goes again and again to Jerusalem, not least for various festivals—but in each case he appears to trump the festival itself, declaring at the Festival of Tabernacles that he is the one who provides the real living water (John 7), at Hanukkah that he is the true (royal) shepherd, and ultimately at the final Passover that he has overcome the world and its ruler, like YHWH himself overthrowing Pharaoh in Egypt, in order to liberate his people once and for all. John describes Jesus not only as the Temple in person, but as the one in whom everything that would normally happen in the Temple is fulfilled, completed, accomplished. That is why, in the incomparable final discourses of chapters 13–17, generations of readers have had a sense of entering the real Temple, the place where Jesus promises, as God promised in the ancient scriptures, to be with his people and they with him, climaxing in the prayer of chapter 17, which has often, with good reason, been called the High-Priestly Prayer. All the functions of the Temple—festival, presence, priesthood, and now sacrifice—have devolved onto Jesus. This is the heart of John’s “high Christology.”

How God Became King: The Forgotten Story of the Gospels by N. T. Wright

When we find the Greek phrase zoe aionios in the gospels (and indeed in the New Testament letters), and when it is regularly translated as “eternal life” or “everlasting life,” people have naturally assumed that this concept of “eternity” is the right way to understand it. “God so loved the world,” reads the famous text in the King James Version of John 3:16, “that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life.” There we are, think average Christian readers. This is the biblical promise of a timeless heavenly bliss. But it isn’t. In the many places where the phrase zoe aionios appears in the gospels, and in Paul’s letters for that matter, it refers to one aspect of an ancient Jewish belief about how time was divided up. In this viewpoint, there were two “aions” (we sometimes use the word “eon” in that sense): the “present age,” ha-olam hazeh in Hebrew, and the “age to come,” ha-olam ha-ba. The “age to come,” many ancient Jews believed, would arrive one day to bring God’s justice, peace, and healing to the world as it groaned and toiled within the “present age.” You can see Paul, for instance, referring to this idea in Galatians 1:4, where he speaks of Jesus giving himself for our sins “to rescue us from the present evil age.” In other words, Jesus has inaugurated, ushered in, the “age to come.” But there is no sense that this “age to come” is “eternal” in the sense of being outside space, time, and matter. Far from it. The ancient Jews were creational monotheists. For them, God’s great future purpose was not to rescue people out of the world, but to rescue the world itself, people included, from its present state of corruption and decay.
If we reframe our thinking within this setting, the phrase zoe aionios will refer to “the life of the age,” in other words, “the life of the age to come.” When in Luke the rich young ruler asks Jesus, “Good Teacher, what must I do to inherit eternal life?” (18:18, NRSV), he isn’t asking how to go to heaven when he dies. He is asking about the new world that God is going to usher in, the new era of justice, peace, and freedom God has promised his people. And he is asking, in particular, how he can be sure that when God does all this, he will be part of those who inherit the new world, who share its life. This is why, in my own new translation of the New Testament, Luke 18:18 reads, “Good teacher, what must I do to inherit the life of the age to come?” Likewise, John 3:16 ends not with “have everlasting life” (KJV), but “share in the life of God’s new age.”

How God Became King: The Forgotten Story of the Gospels by N. T. Wright

Gary Thomas has said that the purpose of marriage is to make you holy, not happy. Of course, a side benefit of marriage is companionship, shared experiences, and—many times—true happiness. But that’s not the ultimate goal. The ultimate goal is to make us like Jesus. We don’t get to the final day on our own. Marriage is one of God’s good means to sanctify us and bring us safely home.

Full article HERE