Sentences with phrase «essences of nature in»

A weakened Maku Tree explains that Link must go find the eight Essences of Nature in order to restore him to his former state.

Not exact matches

The digital nature of the ledger means that blockchain transactions can be tied to computational logic and in essence programmed.

Dragon energy in nature is the essence of creation, and it powers up everything in nature, like how electricity powers up our homes today.

There would be no need to «make» God share in man's adventure or be affected by human actions according to Whitehead, for such is the nature of God: «Decay, Transition, Loss, Displacement belong to the essence of Creative Advance» (Al 368 - 69).

Christianity in its essence does not look upon sex as something which belongs to the lowest part of human nature, but as a power which leads to one of the highest forms of communion.

13 This freedom is not conditioned in any way by anything other than Godself: «God loves because he loves; because this act is His being, His essence and His nature... God's loving is necessary, for it is the being, the essence and the nature of God,» but this is a necessity grounded in God's freedom and nowhere else.14

Bonhoeffer was adamant in his belief that it was impossible to know the objective truth about the real essence of Christ's being - nature (Christ the Center, pp. 30, 88, 100 - 101).

«The essence of Christianity is the appeal to the life of Christ as a revelation of the nature of God and of his agency in the world.

My question boils down to: Why would a perfect all loving, all powerful, all knowing god CREATE the VERY ESSENCE of evil, and would that not indicate that god is evil in nature?

The figures stay there, reclining in their recurring sequence, forever showing the essences in the nature of things.

Jesus is the imago Dei uncorrupted, so that John's Gospel can insist that, for Jesus, «Whoever has seen me has seen the Father» (14:9).4 In light of this realization, three provocatively new foci will occupy our immediate attention: the proclamation of the impending arrival of the basileia tou theou; the significance of the crucifixion (and resurrection) of Jesus for understanding the nature of divine power; and the Johannine conviction that love characterizes the very essence of God.

However, it should be realized that Santayana thinks this relation of substantial inheritance (like that of «lateral tension»), as an external one, is simply uncapturable in terms of essence, so that, as real as it is, no truth about it can quite capture its nature.

On the face of it Santayana rejects all three of these departures from the tradition, since (1) he makes no very explicit move from a continuant to an event ontology, (2) regards the inherent nature of an object as a matter of the individual eternal essence which it actualizes and (3) regards the distinction between matter and form as at least a virtually inevitable way of expressing the obscure manner in which one state of things takes over from another (see RB 278 - 284).

The natures are preserved in their qnume, (qnume: It is the essence of a given nature in concrete, realized form.

Where differences come in, is in the nature of the process and the essence of how the Scriptures are God's Word.

There are three spheres, says Buber, in which the world of relation is built: our life with nature, our life with men, and our life with «intelligible essences.»

In order to follow Kant one must suppress one's existential subjectivity in favour of a rational objectivity in which one participates only by virtue of having previously defined the essence of value as one's rational naturIn order to follow Kant one must suppress one's existential subjectivity in favour of a rational objectivity in which one participates only by virtue of having previously defined the essence of value as one's rational naturin favour of a rational objectivity in which one participates only by virtue of having previously defined the essence of value as one's rational naturin which one participates only by virtue of having previously defined the essence of value as one's rational nature.

It is indeed a difficult task to «switch gears» from a theology based on static, spatial models alone, such as the essence of God, the natures of Christ, and the substance of bread and wine, to a theology that is concerned with spatio - temporal models, such as change in God, Christ becoming divine, and the on - going process of revelation.

Very differently, The Essence of Religion locates the subjective source of religion in human dependence on nature.

The central thought in The Essence of Christianity is that the supposedly superhuman deities of religion are actually the involuntary projections of the essential attributes of human nature.

Everything that is actual participates in the same kind of existence, what might be called the essence or nature of actuality.

The same is true of horse and horsiness; the early foetus horse is as much and as perfectly horse in essence, in nature, as is the mature winner of the Grand National.

Not only is it separate from nature, but it is also a higher form of existence insofar as it corresponds to its concept, that is, it is able to realize its essence, something nature is in principle incapable of doing.

Whereas there belongs to the essence of a spiritual being an ever - open ontological transcendence towards being in general, and so a rising above and beyond self, for example to the participation in the divine nature through grace and glory, if made possible from above by grace, is always possible, without this agent having to lose the essence that was until then its own.

It does not belong to the «essence» of the finite efficient cause and is not an intrinsic constitutive factor of its «nature», but, while transcending this nature, belongs to it precisely as its ground in relation to it as agent and cause.

If change really involves self - transcendence even, in certain circumstances, to a new essence, even though only in virtue of the dynamism of absolute Being, which of course does not, let it be repeated, alter the fact that it is a question of self - transcendence; if matter and spirit are not simply disparate in nature but matter is in a certain way «solidified» spirit, the only significance of which is to serve to make actual spirit possible, then an evolutionary development of matter towards spirit is not an inconceivable idea.15 If there exists at all by virtue of the motion of absolute Being, a change in the material order whereby this rises above itself, then this self - transcendence can only occur in the direction of spirit, because the absolute Being is spirit.

So if in its becoming it were to move beyond itself, even in the sense of transcending its own essence, that would not involve the positing of a purely disparate being absolutely alien to its nature and in that sense a generatio aequivoca absolutely speaking.

For Niebuhr, the dimension of freedom was the most significant element in human nature; it is the essence of man in the image of God.

It is the extracted essence of Wisdom that we seek to mobilize our lives in harmony with nature, culture and environments...

Spirituality and religiosity for us Asians are not just matters of personal option but inbuilt in the very essence of our nature: rich or poor, educatedor not.

6 There is no a priori human nature.7 Sartre denies the possibility of finding «in each and every man a universal essence that can be called a human nature.»

Ockham rejected the real existence of a human nature because he had concluded that one can only know particular individuals and that universals that can be applied to multiple individuals, such as human nature, or the essence of a dog or a tree, or properties such as white or black, square or round were only names that we create in our mind.

Dogmatic Formulations The Catechism also presents the various terms used by the Magisterium of the Church with regard to the Trinity (in particular substance / essence / nature, person / hypostasis and fnally relation) and also the various key points of doctrine that need always to be kept in mind.

In relation to the animal then, we can speak of a human nature that is common to every man, but we must be careful to make the qualification that this is a relative «essence.»

Whereas the Biosphere in its essence is complexity linked but divergent and diffused, the Noosphere combines in itself the properties of a planetary zone (or sphere) and those of a sort of higher individuality endowed with something in the nature of a super-consciousness.)

The blackness of God then means that the essence of the nature of God is to be found in the concept of liberation.7

To compel others to do the same is the essence of tyranny, the abdication of legitimate authority, as the Chief Justice himself states in his dissent: that is the nature of it.

As with man, in Jesus» sense, there can be no distinction between his nature and his actions which are the result of his nature, but the actual essence of man is present in action, likewise God is present where He is active.

In essence, the rhetorical weight of his argument seems to assume God's existence in the first place, which makes the argument fundamentally circular in naturIn essence, the rhetorical weight of his argument seems to assume God's existence in the first place, which makes the argument fundamentally circular in naturin the first place, which makes the argument fundamentally circular in naturin nature.

Belief in non-violence is based on the assumption that human nature in the essence is one, and therefore unfailingly responds to the advances of love.31

In the «secret of individuality» we find the essence and destiny of human nature.

When God wills that, for the perfection of the work of creation and the salvation of mankind, he should take upon himself a created nature, he wills that T shall be a man, so that the human nature of God lives through the Divine 1», through the DivinePerson of the Word, who subsists in the Essence of God.

Aquinas clarified the doctrine by identifying God, the First Mover, with infinite Existence (Esse) and then distinguishing essences («what something is», the equivalent of nature - substance) from existence in created realities.

The central issue in the early debates between Fundamentalists and Modernists was on the question whether the gospel should emphasize as the essence of the gospel, deliverance of the humans from sinfulness or affirmation of the human vocation to creativity and cooperation with God in recreating nature and society according to the purpose of God.

If all is to be conceived by analogy with our human nature, then either Spinoza is right and the eternal, immutable essence of the cosmic soul necessitates everything in the cosmic body, and there is no chance, randomness, or genuinely open alternatives either within the world or as between this and other possible worlds; or there is freedom both in our decisions and in God's.

Thus he was «a substance whose whole essence or nature consists only in thinking, and which, that it may exist, has need of no place, nor is dependent on any material thing» (3:27).

Because of that aspect of creativity, there can be no ultimate explanation for the specific characters of things, except their own nature, i.e. their creativity: what they are does not follow from the essence of ultimate Being (as in Spinoza), nor from the ultimate decision of a God.

By understanding presence as something more than «mere appearances,» Dillenberger has come to consider abstraction the pictorial procedure by which artists penetrate beneath the visible surfaces of nature in search of a subject's «essence» or deeper truth.

The essence of Christianity is the appeal to the life of Jesus as a revelation of the nature of God's activity in the world.

Christian thought has traditionally, of necessity, defined evil as a privation of the good, possessing no essence or nature of its own, a purely parasitic corruption of reality; hence it can have no positive role to play in God's determination of Himself or purpose for His creatures (even if by economy God can bring good from evil); it can in no way supply any imagined deficiency in God's or creation's goodness.