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Two different models of the process of creation existed in ancient Israel. [15] In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon ...
The early church fathers, many of whom were taught directly by the Apostles, spoke of three heavens.In the common parlance of the time, the atmosphere where birds fly was considered the first heaven, the space where the stars resided was regarded as the second heaven, and God's abode was deemed the third heaven.
Noting the refrain of "Holy, holy, holy" in Isaiah 6:3 and Revelation 4:8, R. C. Sproul points out that "only once in sacred Scripture is an attribute of God elevated to the third degree... The Bible never says that God is love, love, love; or mercy, mercy, mercy; or wrath, wrath, wrath; or justice, justice, justice.
The cosmic Christ has also been of particular interest amongst Asian Christians. This was particularly poignant through debates that arose from the World Council of Churches meeting in New Delhi in 1961, when the Indian Paul D. Devanandan argued from Ephesians 1:10 that a cosmic Christ united all things to himself; this, he claimed, included non-Christian religions.
Matthew 4:17 is the seventeenth verse of the fourth chapter of the Gospel of Matthew in the New Testament of the Christian Bible. In the previous verses Jesus returned to Galilee after hearing of the arrest of John the Baptist and then left Nazareth for Capernaum. This verse reports that once in Capernaum, Jesus began to preach.
The received "well-defined exercise of authority" is the climactic vindication of Jesus' humiliation (cf. Philippians 2:5–11) and marks a turning point in the redemptive history that the "Messiah's Kingdom" or Jesus' "king-dominion" has risen up in new power: the exercise of Jesus' "divine and saving authority". [2]
The emergence of Trinitarian theology of God the Father in early Christianity was based on two key ideas: first the shared identity of the Yahweh of the Old Testament and the God of Jesus in the New Testament, and then the self-distinction and yet the unity between Jesus and his Father.
[39] [40] [41] [web 2] The belief that Jesus' resurrection signaled the imminent coming of the Kingdom of God changed into a belief that the resurrection (i.e. the visions) confirmed the Messianic status of Jesus, and the belief that Jesus would return at some indeterminate time in the future, the Second Coming c.q. Parousia, heralding the ...
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