Sentences with phrase «god complex in»

You never get the God Complex in World to the West.

The ever - versatile Isaac is mesmerizing, crafting Nathan as a walking, talking, drinking God complex in bare feet.

Not exact matches

Bonus material: In November I moderated a debate between Smith and Dave McClure of 500 Startups at Web Summit titled «Do entrepreneurs need a God complex to drive innovation?»

I think we are too quick to depersonalize this and miss that we are talking about complex individuals who are trying to figure out, like all of us, what it means to be made in the image and likeness of God and yet have a whole intact personal identity which can include same - sex attraction.

Even in classical theism, the question of whether God is «above the law» is deeply complex and quite possibly aporetic, since if God has a nature, it seems to follow that God is dependent on that nature.

It matters not so much HOW the universe was created (although the first version creation in Genesis is interestingly similar in some ways to the modern scientific view, going from light — the big bang — to simple then more increasingly complex life, but I digress) what matter is that it was created by a loving God.

To talk about odds of it happening and not happening are irrelevant, sorry if you think the odds are so astronomical that its impossible, keep in mind that you feel better with infinite regression, the most illogical fallacy there is (that god created this universe and then god had to have a creator, because lets get real, you're supposed to have me believe that a creator so complex that he can create the universe just appeared?

IF you were to look at creation it - self and how complex and in order things are surely after a few days of thinking about it you would have to say there must have be a creator in all of this stuff going on??? there is to much out there to say it all happened by chance or accicedent... you do nt have to go past the moon or the nearest planet to see what im talking aobut i will pray that God will reveal him self to you and you too can see what im talking aobut... you can emial me if you like randytherealtor7 at yahoo com

Not being able to look directly at the face of God is not primarily to be taken literally, but is, rather, metaphorical of the fact that the Universe is too rich (too numerous in its moving parts), too complex (as in chaos / complexity), too unpredictable for us to contemplate as a whole.

Or are captured by the fact that we meet in a downtown L.A. club called the Mayan, defined by the thousands of pagan gods that cover the entire complex, and label us an emerging church.

The relationship between those who are suffering (you) and He who is in control (God) can get very complex.

An ideology is complex; atheism just doesn't believe in unproved beings that some people imagine and label «god.»

Process philosophers in the tradition of Charles Hartshorne propose an account of God as changing from moment to moment, and therefore as internally complex, internally affected by events in the world, and essentially dependent on other nondivine realities.

As David Griffin states: «If the world is an actual creation, and not simply a complex idea in the divine mind, or simply aspects of modes» of God, then all - powerful can not mean having all the power» (GPE 269 - 70).

One could see continuity between the way God worked in gradually bringing life into being in all its complex forms, including the human, and God's continuing work in human history and in our lives at present.

God imagined the entirety of creation in eternity past before He ever spoke the first «Let there be...» of His epic story, creating every micro and macro part of His infinitely complex, undeniably beautiful and «good» creation.

It's important for our kids to see us engaging fully in the complex struggle of what it means to pursue being God's light in the world, which includes our home.

Rather, the two would come together in a cosmocentric, immanental model of transcendence: God the creator of the evolving, incredibly vast and complex universe understood as the divine «body.»

If the entire universe, all that is and has been, is God's body, then God acts in and through the incredibly complex physical and historical - cultural evolutionary process that began eons ago.28 This does not mean that God is reduced to the evolutionary process, for God remains as the agent, the self, whose intentions are expressed in the universe.

In this kind of theodicy Gethesemane, the cross, and the resurrection are important foci for understanding the depths of God's love, who, in creating an unimaginatively complex matrix of matter eventuating finally in persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iIn this kind of theodicy Gethesemane, the cross, and the resurrection are important foci for understanding the depths of God's love, who, in creating an unimaginatively complex matrix of matter eventuating finally in persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iin creating an unimaginatively complex matrix of matter eventuating finally in persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iin persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iin the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon iin the evil that its human creatures inflict upon it.

A monistic, panentheistic position can not avoid this conclusion.29 In a physical, biological, historico - cultural evolutionary process as complex as the universe, much that is evil from various perspectives will occur, and if one sees this process as God's self - expression, then God is involved in eviIn a physical, biological, historico - cultural evolutionary process as complex as the universe, much that is evil from various perspectives will occur, and if one sees this process as God's self - expression, then God is involved in eviin evil.

In an evolutionary perspective, however, the issue of evil is so complex that to say that evil has its origin in God means something very different from what saying this means in nonevolutionary theologians such as the abovIn an evolutionary perspective, however, the issue of evil is so complex that to say that evil has its origin in God means something very different from what saying this means in nonevolutionary theologians such as the abovin God means something very different from what saying this means in nonevolutionary theologians such as the abovin nonevolutionary theologians such as the above.

From this beginning came all that followed, so everything that is is related, woven into a seamless network, with life gradually emerging after billions of years on this planet (and perhaps on others) and resulting in the incredibly complex, intricate universe we see today.32 To think of God as the creator and continuing creator / sustainer of this massive, breathtaking cosmic fact dwarfs all our traditional images of divine transcendence — whether political or metaphysical.

In place of one individual's interpretation of Christ we have a tradition which shines like a shaft of light through the refracting, expanding prism of a rich and varied religious experience, and by its many - splendored radiance begins to prove how much was contained in the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our LorIn place of one individual's interpretation of Christ we have a tradition which shines like a shaft of light through the refracting, expanding prism of a rich and varied religious experience, and by its many - splendored radiance begins to prove how much was contained in the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our Lorin the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our Lord.

An entire industry of books and films has blossomed in the red soil of the American Christian persecution complex, with the first «Gods» Not Dead» installment caricaturing and vilifying atheists and the second set to expose liberal efforts to «expel God from the classroom once and for all.»

The first set is this: It is re central to a complex set of other practices, such as practices of collecting and maintaining excellent to the extent that the conceptual growth is guided by an interest in God for God's own sake.

I can believe in the afterlife and a creator / source / god which are far more complex than the simplified ideas in the bible.

Barth's theological output concerning the reality of God, especially in his vast, multi-volume Church Dogmatics (1936 - 1962), is rich, verbose, complex, and complicated.

Only God can resolve this sin - guilt - suffering - death complex, and Christians believe, however their interpretations may vary, that «God was in Christ reconciling the world unto himself» But quite apart from this act of reconciliation it is most important to realize that Jesus declared categorically that reconciliation with God is an impossibility without reconciliation with man.

«It is the mind of God which imposes ontological unity in multiplicity upon the formulations of complex being.

Needless to say, as we have seen previously, the capacity for novelty is minimal, even negligible, in many actualities, thus, presumably, their responses are more in accord with the divine call than those of more complex creatures; the greater the degree of complexity, the greater the capacity to misuse freedom and refuse or diverge from God's call.

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

In the strange and bewildering complex of human willing and action, God moves through lure and attraction to bring the greatest good out of the confusion of human events.

Many faiths are thick; that is, having the faith means not only loving and trusting in God but also believing a complex and rich set of historical, theological, philosophical, and moral claims.

I urged in chapter 7 that Christian congregations be viewed as complex sets of practices ordered to the enactment of worship of God in Jesus» name.

The whole complex or «cluster» of concepts referring to intentions, attitudes, and tendencies are attributed by Hartshorne to «momentary selves» manifesting a God in process.

As for eternal damnation, hell, and all that — it's far too complex for me to weigh in... I think hell exists for those who separate themselves from God, but we know from the Book of Acts that Christians were having themselves baptized in the name of the dead.

The existence of DNA is not evidence for God; it is simply evidence that it is possible for complex molecules to form in this universe.

Leaving God unnamed does not make their argument any less theological, especially when they claim that the elements of complex design they have observed in nature are present because of the activity of their unnamed intelligent designer.

They also like to claim that complexity is a sign of a creator while ignoring that in order to create the universe god would have to be the most complex thing in existence.

So far in my learning walk with God, I've found that mankind is prone to confuse, make complex what God has stated clearly, concisely, and cimply.

Not believing in god is a fairly simple concept, but perhaps it's too complex for those who are so deeply vested in believing that they have no idea how not to believe.

But if they are present, and if the critical reflection is as suggested, then we have in fact an active and creative theologizing that should have no inferiority complex before the big B's, the professors, or even God himself.

In all three of these faces, it is the same God who is encountered, on the assumption that creativity, though one, is a complex, not a simple, unity.

In Three Mile an Hour God he notes how Christianity has for too long exhibited a «teacher complex,» adding that «one - way - traffic Christianity is an ugly monster.»

Bodies like the Church of the Nazarene and the Assemblies of God were built up by a complex agglutinative process as various independent ministries, small groups, and local or state associations came together in merger.

It takes more faith to believe in all these accidental / abnormal processes from billions of years ago that eventually lead to intelligent and complex human beings than beiliving a Creator God.

You said, «It takes more faith to believe in all these accidental / abnormal processes from billions of years ago that eventually lead to intelligent and complex human beings than beiliving a Creator God.»

Life and «God» should be more complex than what you read in a book.

One could point out, quite accurately, that Whitehead talks about God and the world in such a way that it is very clear that while God proffers a subjective aim which, if accepted, would result in the greatest good possible under the circumstances, actual entities sophisticated enough to entertain complex contrasts of feeling also thereby have genuine freedom of choice with the result that they are free to reject the aim proffered by God, free to turn their backs on God's lure toward the best possible tomorrow.