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Alice Bailey & Djwhal Khul - Esoteric Philosophy - Master Index - GOD

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Bethlehem, 169:which have their root in our relationship to God. That of course is the basis of service. It mustBethlehem, 170:in his daily living some of the quality of God which Christ so perfectly portrayed and whichBethlehem, 173:- Some call it Evolution, And others call it God. Like tides on a crescent sea-beach When the moonBethlehem, 173:- Some of us call it Longing, And others call it God. A picket frozen on duty, A mother starved forBethlehem, 173:- Some call it Consecration, And others call it God. William Herbert Carruth. [175] I. We now comeBethlehem, 175:also that is divinely real has been expressed. God has been misrepresented many times, and theBethlehem, 175:died, and the true nature of the kingdom of God will find expression on earth. Of this, past [176]Bethlehem, 176:a new age and told men how to live as sons of God. Bethlehem, 177:been paralleled in the lives of other Sons of God; secondly, that Christ was unique in HisBethlehem, 177:part of a great continuity of revelation. God has never "left Himself without witness." (Acts, XIV,Bethlehem, 178:great as to be difficult to keep account of. The god Krishna in India, the god Indra in Nepal andBethlehem, 178:keep account of. The god Krishna in India, the god Indra in Nepal and Tibet spilt their blood forBethlehem, 178:the Chinese Tien the Holy One - 'one with God and existing with him from all eternity' - died toBethlehem, 179:poor things, greeted him as the returning god! In Peru and among the American Indians, North andBethlehem, 179:pathway. They may argue about whether He was God or man, or God-Man, or Man-God, but on one pointBethlehem, 179:may argue about whether He was God or man, or God-Man, or Man-God, but on one point they all agree,Bethlehem, 179:whether He was God or man, or God-Man, or Man-God, but on one point they all agree, and that isBethlehem, 179:point they all agree, and that is that He was God and Man, manifesting in one body. They mayBethlehem, 179:salvation and to the happiness of the world that God has always proclaimed it. [180] The GospelBethlehem, 180:He foretold a new age and a coming kingdom of God. Out of the wide sweep of time and out of theBethlehem, 180:sweep of time and out of the aeonian grasp of God's consciousness, mankind is only today beginningBethlehem, 180:ceaseless and age-old focusing of the love of God and the desire of man in the person of a son ofBethlehem, 180:and the desire of man in the person of a son of God. He says: "If the historicity of Jesus, in anyBethlehem, 180:the same for a long period afterwards as a god? [181] "As I have said before, this is a questionBethlehem, 181:Both are symbols of the eternal sacrifice of God as He immerses Himself in the form aspect ofBethlehem, 181:in the form aspect of nature and thus becomes God immanent as well as God transcendent. We haveBethlehem, 181:nature and thus becomes God immanent as well as God transcendent. We have seen that Christ must beBethlehem, 181:fixed cross of the heavens." Upon this cross God is eternally crucified. "The sky is mysticallyBethlehem, 181:as the Temple and the eternal consciousness of God. Its altar is the sun, whose four arms or raysBethlehem, 184:in order to permit the entrance of those sons of God who had triumphed over matter. After theBethlehem, 184:stood wide open for all time, and the kingdom of God began to form on Earth. In the long processesBethlehem, 184:great expressions of divine life, four forms of God immanent in nature, have appeared upon ourBethlehem, 185:of nature do the same, portraying the spirit of God stretched upon a cross of material form, inBethlehem, 185:make possible the appearance of the kingdom of God on Earth. This connotes the spiritualization ofBethlehem, 185:of matter into heaven, and the release of God from the cosmic crucifixion. The poet, JosephBethlehem, 185:to a conclusion the symbolic presentation of God's eternal sacrifice upon the fixed cross of theBethlehem, 186:a willing offering to the [186] final glory of God. "He that loseth his life for my sake shall findBethlehem, 186:Saviors, telling us again and again what God had done for the universe, until we arrive at theBethlehem, 186:until we arrive at the culminating Son of God Who carried the symbolism down on to the physicalBethlehem, 187:The world has outlived the thought of a wrathful God who demands a blood sacrifice. IntelligentBethlehem, 187:necessary. It outrages either our conception of God as almighty or else our conception of Him asBethlehem, 187:p. 152.) Humanity will accept the thought of a God who so loved the world that He sent His Son toBethlehem, 188:and do, repudiate a theology which makes of God a force of hardness and cruelty in the world,Bethlehem, 188:from form and the past as the kingdom of God is divorced from matter and the body nature. OrthodoxBethlehem, 189:as Christ did, and enter into the kingdom of God, a living spirit. The sons of God are ready to beBethlehem, 189:the kingdom of God, a living spirit. The sons of God are ready to be manifested. Today as neverBethlehem, 189:with our own spirits that we are children of God; and if children, then heirs too - heirs of GodBethlehem, 189:God; and if children, then heirs too - heirs of God and coheirs with Christ; if indeed we shareBethlehem, 189:longing to see the manifestation of the sons of God. For the Creation was made subject to futility,Bethlehem, 189:that comes with the glory of the children of God. "For we know that the whole of Creation isBethlehem, 189:Translation. Towards this glorification of God we are all moving. Some of the sons of men haveBethlehem, 189:on its great evolutionary journey away from God and back to God. The Greek Church has alwaysBethlehem, 189:evolutionary journey away from God and back to God. The Greek Church has always emphasized theBethlehem, 190:the tendency of man to sin and to forget God, and the necessity for a change of heart or ofBethlehem, 191:was one of the long line of manifesting Sons of God, wherein did His Person and His mission differBethlehem, 191:with Pfleger when he says: "The Incarnation of God in Christ is but a greater and more perfectBethlehem, 191:encouragement, can "enter into the kingdom of God." Who can say that it is not this realization,Bethlehem, 191:conditions? That we interpret the kingdom of God in terms of the material is inevitable at first,Bethlehem, 192:who, regarding that form side as the temple of God, but recognizing his innate divinity, strives toBethlehem, 192:as a whole, and enacted the whole drama of the God-Man before the race. This was His majorBethlehem, 192:on his relation to himself as a sinner, and to God as the One against Whom he has sinned. Again,Bethlehem, 192:Christ in this way precipitated the kingdom of God upon earth. It had always existed in theBethlehem, 194:(see St. John XVII), and the doctrine of the God-Man. Christianity inherited many of itsBethlehem, 196:of [196] mankind owing to Adam's fall, and that God, being unable with justice to take Satan'sBethlehem, 196:idea of sacrifice has always led men nearer to God) until it becomes an idol, and consequentlyBethlehem, 196:their lack of achievement; they become aware of God and humanity, of the world, of the flesh andBethlehem, 196:devil, but at the same time of the kingdom of God. As man develops, his definitions alter, and theBethlehem, 196:different punitive approaches. As our sense of God changes and develops, and as we approach nearerBethlehem, 197:It has passed through many phases. The idea of a God Whose nature is love has battled for centuriesBethlehem, 197:has battled for centuries with the idea of a God Whose nature is wrath. The outstandingBethlehem, 197:through word and example, of the thought that God is love and not a wrathful deity, inflictingBethlehem, 197:between this ancient belief and the truth of God's love which Christ expressed, and which ShriBethlehem, 197:embodied. But the belief in an angry, jealous God is still strongly entrenched. It is rooted in theBethlehem, 197:penalty has been at fault, but the reality of God's love can now be grasped and can thus offset theBethlehem, 197:thus offset the disastrous doctrine of an angry God Who sent His Son to be the propitiation for theBethlehem, 198:upon the dogma of the absolute sovereignty of God, including omnipotence, omniscience and eternalBethlehem, 198:and guilt; that can only be done by the grace of God, mercifully vouchsafed to him through theBethlehem, 198:be saved (particular redemption); (3) To whom God gives an effectual calling, strengthening theirBethlehem, 198:of divine election, or predestination; (5) God will never fail those who are his elect: they shallBethlehem, 198:fully provides for human freedom, and that God is in no way responsible for human sin." - ABethlehem, 198:of the age-old habit of offering sacrifice to God, the true mission of Christ was long ignored.Bethlehem, 199:Christ the perfect man and Christ the Son of God have been less emphasized. The cosmic significanceBethlehem, 199:teaching, Christ, the perfect man, suffers with God, because God so loved the world that, immanentBethlehem, 199:the perfect man, suffers with God, because God so loved the world that, immanent in it as He is, HeBethlehem, 199:infant humanity offered sacrifices to God to appease His wrath, displayed in the elements throughBethlehem, 199:and intercourse, sacrifice was offered again to God so that He too would not hurt mankind. ThusBethlehem, 200:following terms: Men are saved from the wrath of God in natural phenomena through animalBethlehem, 200:of the fruits of the earth. Men are saved from God's wrath and from each other by the sacrifice ofBethlehem, 200:saved by the sacrifice of a recognized Son of God, hence the vicarious at-one-ment, for which theBethlehem, 200:can dull or obliterate the Presence of God in us. We are learning that that Presence can beBethlehem, 200:factor in human life is love, and that "God is love." (I St. John, IV, 8.) Christ came to show usBethlehem, 201:of these are expressions of man's relation to God and to his fellowmen and, according to the NewBethlehem, 201:according to the New Testament, these terms - God and our fellowmen - are interchangeable terms.Bethlehem, 201:connection. He says: " 'Men turned away from God,' says Athanasius, 'when they began to give heedBethlehem, 201:to begin with self-regard.' " - Psychology and God, by L. W. Grensted, p. 136. Bethlehem, 202:that he is two persons in one form, that he is God and man, then responsibility steadily increases,Bethlehem, 202:experience, has himself instituted, and to which God has accorded divine recognition, [203] is toBethlehem, 204:we are transgressing a fundamental law of God. What we are really doing is breaking the Law ofBethlehem, Italic:[Italics are mine. A. A. B.] - Psychology and God, by L. W. Grensted, p. 199. Bethlehem, 205:or no knowledge, no sense of relationship to God, and very little sense of relationship to
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