"message to Congress urging them to support the agreement. The Christian leaders wrote: ""This is a moment to remember the wisdom of Jesus who proclaimed from the Sermon on the Mount, 'Blessed are the peacemakers, for they shall be called children of God' (). ... There is no question we are all better off with this deal than without it."" The letter was coordinated by a Quaker group, the Friends Committee on National Legislation. Signatories to the letter included Jim Wallis of Sojourners; John C. Dorhauer, general minister and president of the United Church of Christ; Shane Claiborne; Adam Estle"
"Sons of God Sons of the God (Heb: ""bənê hāʼĕlōhîm"", בני האלהים , literally: ""Sons of the gods"") is a phrase used in the Hebrew Bible and apocrypha. The phrase is also used in Kabbalah where ""Bene elohim"" are part of different Jewish angelic hierarchies. The first mention of ""sons of God"" in the Hebrew Bible occurs at Genesis 6:1–4. In terms of literary-historical origin, this phrase is typically associated with the Jahwist tradition. This passage has had two interpretations in Judaism, Rabbinic Judaism traditionally adheres to the first interpretation, with some exceptions, and modern Jewish translations may translate bnei"
"Son of God Historically, many rulers have assumed titles such as son of God, son of a god or son of heaven. The term ""son of God"" is sometimes used in the Old and New Testaments of the Christian Bible to refer to those with special relationships with God. In the Old Testament, angels, just and pious men, and the kings of Israel are all called ""sons of God."" In the New Testament, Adam, and, most notably, Jesus Christ are called ""son of God,"" while followers of Jesus are called, ""sons of God."" In the New Testament, ""Son of God"""
"for the sin of lust that declined man's higher nature. Sons of God Sons of the God (Heb: ""bənê hāʼĕlōhîm"", בני האלהים , literally: ""Sons of the gods"") is a phrase used in the Hebrew Bible and apocrypha. The phrase is also used in Kabbalah where ""Bene elohim"" are part of different Jewish angelic hierarchies. The first mention of ""sons of God"" in the Hebrew Bible occurs at Genesis 6:1–4. In terms of literary-historical origin, this phrase is typically associated with the Jahwist tradition. This passage has had two interpretations in Judaism, Rabbinic Judaism traditionally adheres to the first interpretation,"
"whose daughter is exorcised (""Lord, Son of David, have mercy on me,"" ), and the blind men healed near Jericho (""Lord, Son of David, have mercy on us"", ). Finally, it also forms part of the shout of the crowds when Jesus enters Jerusalem: ""Hosanna to the Son of David"" (Matthew 21:9). A variant of this title is found in , where Jesus refers to himself as ""the Root and the Offspring of David"". According to Anglican Bishop Charles Ellicott, ""Son of David"" was ""the most popular of all the names of the expected Christ"". The title ""Lamb of God"""
"Nephilim The Nephilim (, ""nefilim"") were the offspring of the ""sons of God"" and the ""daughters of men"" before the Deluge, according to Genesis 6:1-4. A similar or identical biblical Hebrew term, read as ""Nephilim"" by some scholars, or as the word ""fallen"" by others, appears in Ezekiel 32:27. The word is loosely translated as ""giants"" in some Bibles and left untranslated in others. The ""sons of God"" have been interpreted as fallen angels in some traditional Jewish explanations. According to Numbers 13:33, they later inhabited Canaan at the time of the Israelite conquest of Canaan. The Brown-Driver-Briggs Lexicon (1908)"
"on earth who will be immediately resurrected to heaven when they die. The Witnesses understand Jesus’ words at John 3:3—""except a man be born again, he cannot see the kingdom of God""—to apply to the 144,000 who are ""born again"" as ""anointed"" sons of God in heaven. They teach that the New Testament, which they refer to as the Christian Greek Scriptures, is primarily directed to the 144,000, and by extension, to those associated with them. They believe that the terms ""Israel of God"" (Galatians 6:16), ""little flock"" (Luke 12:32), ""New Jerusalem,"" and ""the bride, the Lamb's wife"" (Revelation 21:2,9)"
"the children of Ishmael. Rabbi Tarfon taught that God came from Mount Sinai (or others say Mount Seir) and was revealed to the children of Esau, as says, ""The Lord came from Sinai, and rose from Seir to them,"" and ""Seir"" means the children of Esau, as says, ""And Esau dwelt in Mount Seir."" God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included (in (20:13 in the NJPS) and (5:17 in the NJPS)), ""You shall do no murder."" The children of Esau replied that they were unable"
"earthquake following the Crucifixion of Jesus. In , in the Annunciation, before the birth of Jesus, the angel tells Mary that her child ""shall be called the Son of God"". In (and ), when Jesus casts out demons, they fall down before him, and declare: ""You are the Son of God."" In John the Baptist bears witness that Jesus is the Son of God and in Martha calls him the Messiah and the Son of God. In several passages in the Gospel of John assertions of Jesus being the Son of God are usually also assertions of his unity with"
"Christ. In this New Testament narrative, Jesus not only accepts the titles Christ and ""Son of God"", but declares the proclamation a divine revelation by stating that his Father in Heaven had revealed it to Peter, unequivocally declaring himself to be both Christ and the Son of God. In the same passage Jesus also selects Peter as the leader of the Apostles, and states: ""Upon this rock I will build my church"". Most Christian denominations agree that the statement applies to Peter, but they diverge on their interpretations of what happens after Peter. The Confession of Peter is also the"
"Heaven calls Jesus: ""my Son"" in Mark 1:11 and Mark 9:7. In Matthew 14:33, after Jesus walks on water, the disciples tell Jesus: ""You really are the Son of God!"" In , while Jesus hangs on the cross, the Jewish leaders mock him to ask God help, ""for he said, I am the Son of God"", referring to the claim of Jesus to be the Son of God. Matthew 27:54 and Mark 15:39 include the exclamation by the Roman commander, ""He was surely the Son of God!"", after the earthquake following the Crucifixion of Jesus. When, in Matthew 16:15–16, Apostle"
"the teachings of Jesus, both in the Bible and in other scriptures, such as the Book of Mormon. According to that book, Jesus Christ is ""the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary."" As the Creator, he is at times referred to as the father of heaven and earth. This is one sense in which he shares the title ""Father"" with God the Father. The church also teaches that Jesus is the LORD Jehovah of the Old Testament, and the Holy One of"
"seem to distinguish ""Son of man"" sharply from ""Christ/Messiah"" or ""Son of God"". For Mark, the Davidic Messiah and Daniel's Son of man are one and same person, and their name is Jesus. In , the reply that Jesus makes to the high priest's question (""Are you the Messiah, the Son of the Blessed One?"") conveys some glorious connotations of ""the Son of God"" as a figure who will come in triumph on the clouds of heaven to judge his enemies: ""I am; and you will see the Son of man seated at the right hand of the Power, and"
"for Christ as a doctrinal perversion and as tending towards tritheism. Matthew cites Jesus as saying, ""Blessed are the peacemakers, for they will be called sons of God (5:9)."" The gospels go on to document a great deal of controversy over Jesus being ""the"" Son of God, in a unique way. The book of the Acts of the Apostles and the letters of the New Testament, however, record the early teaching of the first Christians– those who believed Jesus to be ""both"" the Son of God, the Messiah, a man appointed by God, as well as God himself. This is"
"Sermon on the Mount The Sermon on the Mount (anglicized from the Matthean Vulgate Latin section title: ""Sermo in monte"") is a collection of sayings and teachings of Jesus Christ, which emphasizes his moral teaching found in the Gospel of Matthew (chapters 5, 6, and 7). It is the first of the Five Discourses of Matthew and takes place relatively early in the Ministry of Jesus after he has been baptized by John the Baptist, had fasted and contemplated in the desert, and began to preach in Galilee. The Sermon is the longest continuous discourse of Jesus found in the"
"""Sons of God"" assembling in the presence of Yahweh. Like ""multitudes of heaven"", the term ""Sons of God"" defies certain interpretation. This assembly has been interpreted by some as another example of divine council. Others translate ""Sons of God"" as ""angels"", and thus argue this is not a divine council because angels are God's creation and not deities. ""The role of the divine assembly as a conceptual part of the background of Hebrew prophecy is clearly displayed in two descriptions of prophetic involvement in the heavenly council. In 1 Kings 22:19-23... Micaiah is allowed to see God (elohim) in action"
"God the Son God the Son () is the second person of the Trinity in Christian theology. The doctrine of the Trinity identifies Jesus as the incarnation of God, united in essence (consubstantial) but distinct in person with regard to God the Father and God the Holy Spirit (the first and third persons of the Trinity). The phrase ""God the Son"" is not found in the Bible, but is found in later Christian sources. By scribal error the term is in one medieval manuscript, MS No.1985, where Galatians 2:20 has ""Son of God"" changed to ""God the Son"". The term"
"to Jesus, as he is the only literal physical offspring of God the Father. The title ""Son of David"" indicates Jesus' physical descent from David, as well as his membership of the Davidic line of kings. The phrase is used a number of times in the gospel of Matthew. It appears in to introduce both the genealogy and the gospel. It is found on the lips of the blind men healed in Galilee (""Have mercy on us, Son of David"", ), the crowd who are amazed at Jesus' healing of a blind, mute and demon-possessed man ), the Canaanite woman"
"did not participate in the Great Jewish Revolt. Martin Luther and other early Protestant translators of the Bible preferred the translation ""children of God,"" because they wanted to avoid any confusion as to whether Jesus was the only Son of God. ""Sons of God"" is, however, the more accurate translation and is used by most modern Bible translations. In several places the Gospel makes clear that the population in general can be called sons of God and Jesus frequently refers to God as ""our Father"" or ""your Father."" Other than ""blessed are the meek"" in this is perhaps the most"
"of God, his being perfectly sensitive to the Holy Spirit (), his bringing God's peace (; ) albeit in his own way (, ), or even his being God's designated Messiah. In the New Testament, the title ""Son of God"" is applied to Jesus on many occasions. It is often used to refer to his divinity, from the beginning of the New Testament narrative when in the angel Gabriel announces: ""the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God."" The declaration that Jesus is the"
"the spirit offspring of God (Acts 17:28–29, Hebrews 12:9). In this sense, they consider Jesus Christ their older brother (John 20:17), as He is the first born, or first begotten of God's children (Colossians 1:15, Hebrews 1:26; 12:23). Biblical references to Christ as the ""only begotten"", in contrast, refer to God being the Father of Christ's mortal body, born of the virgin Mary. The terms ""Father"" and ""Son"" imply a lineage of beings in Mormonism and in all non-symbolic usage of these words. In the Mormon hymn, ""If You Could Hie to Kolob"", there is no beginning to the lineage"
"introduction to the Genesis flood narrative, refers to ""sons of God"" who married the daughters of men and is used in a polytheistic context to refer to angels. In , the Israelites as a people are called ""my firstborn son"" by God using the singular form. In some versions of Deuteronomy the Dead Sea Scrolls refer to the sons of God rather than the sons of Israel, probably in reference to angels. The Septuagint reads similarly. In , David calls God his father. God in turn tells David that he will make David his first-born and highest king of the"
"Son of perdition (Mormonism) In The Church of Jesus Christ of Latter-day Saints (LDS Church), a son of perdition is a person who will not take part in the glory of God in the afterlife. This is in contrast to the vast majority of people, who will receive a ""kingdom of glory"" after the Final Judgment, and enter into one of three degrees of glory after the resurrection: celestial, terrestrial, or telestial kingdoms. Most Latter-day Saints believe that the sons of perdition will be cast into outer darkness; Mormon scriptures do not use this exact phrase in connection with the"
"beliefs about exaltation. Joseph Smith taught, and Mormons believe, that all people are children of God. Smith further stated in the King Follett discourse that God was the son of a Father, suggesting a cycle that continues for eternity. God in Mormonism In orthodox Mormonism, the term God generally refers to the biblical God the Father, whom Mormons sometimes call Elohim, and the term Godhead refers to a council of three distinct divine persons consisting of God the Father, Jesus (his firstborn Son, whom Mormons sometimes call ""Jehovah""), and the Holy Ghost (Holy Spirit). Mormons believe that the Father, Son,"
"there is no doubt in the minds of the brethren"". Son of perdition (Mormonism) In The Church of Jesus Christ of Latter-day Saints (LDS Church), a son of perdition is a person who will not take part in the glory of God in the afterlife. This is in contrast to the vast majority of people, who will receive a ""kingdom of glory"" after the Final Judgment, and enter into one of three degrees of glory after the resurrection: celestial, terrestrial, or telestial kingdoms. Most Latter-day Saints believe that the sons of perdition will be cast into outer darkness; Mormon scriptures"
"sons of perdition, but state that they ""shall go away into the lake of fire and brimstone, with the devil and his angels."" In this context, the name ""Perdition"" is sometimes regarded as a proper name that refers to either Lucifer or Cain, both of whom are symbols of ultimate evil. The most comprehensive exposition of the phrase is found in Section 76 in the Doctrine and Covenants. According to LDS Church theology, there are two classes of persons who will become sons of perdition: In the Doctrine and Covenants, sons of perdition are described as inhabiting ""a kingdom which"
"and the son of the Most High"" (col. 2:1) recalled to many scholars the language of the gospels when describing Jesus: ""He will be great, and will be called the Son of the Most High"" (Luke 1:32a) and he ""will be called the Son of God"" (v.35b). This added proof in some scholars' eyes that the Jewish belief was that the coming Messiah would be a king who brought peace, and would be ""called by Second Temple Jews the 'Son of God'"". But others viewed this figure ""as a villain, one who usurps the place of God but is subsequently"
"Tarfon taught that God came from Mount Sinai (or others say Mount Seir) and was revealed to the children of Esau, as says, ""The Lord came from Sinai, and rose from Seir to them,"" and ""Seir"" means the children of Esau, as says, ""And Esau dwelt in Mount Seir."" God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included (in (20:13 in the NJPS) and (5:17 in the NJPS)), ""You shall do no murder."" The children of Esau replied that they were unable to abandon the blessing with"
"and give birth to a son, and they will call him Immanuel” (which means “God with us”). Manuscript 4Q246 of the Dead Sea Scrolls reads: [X] shall be great upon the earth. O king, all people shall make peace, and all shall serve him. He shall be called the son of the Great God, and by his name shall he be hailed as the Son of God, and they shall call him Son of the Most High. It has been suggested that the similarity in content is such that Luke's version may in some way be dependent on the Qumran"
"life of all of His children. ""Immortality"" refers to personal resurrection by which each individual can continue to enjoy a perfect, physical body forever. ""Exaltation"" refers to living in the presence of God and Jesus Christ; to becoming like God both in terms of holiness or godliness and sharing in God's glory. It is commonly believed by members of the Church that as God's children, people may, through the merits and mercy accorded all through the Atonement of Christ, become like God the Father. As Paul taught the Romans, ""And if children, then heirs; heirs of God, and joint-heirs with"
"Jesus' challenge to his disciples is to ""turn round upon [the] road), and to acquire a moral disposition similar to the nature of little children"". The Kingdom of Heaven is compared to little children at several other places in the New Testament: Another saying referring to small children can be found in the non-canonical Gospel of Thomas. The two passages (Matthew 18:1-6 and the passage in ""Thomas"") are different in tone. However, both start by comparing those who enter the Kingdom of Heaven to children, and then make references to ""eyes, hands,"" and ""feet"". In Matthew, Jesus suggests that these"
"on Psalm 82. In both Joseph and Aseneth and the related text The Story of Asenath, Joseph is referred to as the son of God. In the Prayer of Joseph both Jacob and the angel are referred to as angels and the sons of God. This style of naming is also used for some rabbis in the Talmud. In Christianity, the title Son of God refers to the status of Jesus as the divine son of God the Father. It derives from several uses in the New Testament and early Christian theology. The terms ""son of God"" and ""son of"
"Enoch. Different source versions of Genesis 6:1–4 vary in their use of ""sons of God"". Some manuscripts of the Septuagint have emendations to read ""sons of God"" as ""angels"". Codex Vaticanus contains ""angels"" originally. In Codex Alexandrinus ""sons of God"" has been omitted and replaced by ""angels"". The Peshitta reads ""sons of God"". The phrase ""sons of the Elohim"" also occurs in: Closely related phrases include: The Book of Enoch and the Book of Jubilees refer to the Watchers who are paralleled to the ""sons of God"" in Genesis 6. The Epistle of Barnabas is considered by some to acknowledge"