Sentences with phrase «god in creative activity»

While all occurrences disclose God in creative activity and doubtless also to some degree in redemptive activity in providing some guarantee of life's significance and value, this event is especially important.

Not exact matches

God's creative activity exists, then, first andforemost in the underpinning of reality's very existence, its being held in being.

We do not think of His acting as an occasional intervention coming from the outside, but rather as the transcendent creative activity of God who alone makes it possible for our world to «hold together» and to rise, in accordance with His plan, step by step higher, so that really new things appear in it and finally man appears in it.

Aware of God's call to a share in his creative activity, man grows in the consciousness of his responsibility to make that response possible.

There is, however, nothing in the process of development itself, whether in the organic world in general or in the realm of mind and morals, to call in question the creative and directive activity of God.

Once this creative activity is thought of in the analogy of person rather than the analogy of things, it is possible to understand that God's creative activity is a call to the creature to create itself.

One thing I've appreciated about Wright's approach in this book is the emphasis he places on dynamic, spirit - led activity — the call to God's people to join in God's work of redemption, reconciliation, peace - making, and creative activity in the world.

If man today is asking, can God's existence be reconciled with man's deepened experience of himself as free creator of the world, the Whitheadian approach with its notion of God's persuasive personal action in the world, with its discovery of God's presence yet absence in man's creative activity, with its stress on the mutual immanence of God and the world, offers pathways for further development.

Furthermore, since the creature depends totally on the creator for its creative aim, the creature's autonomy is in direct, not inverse, proportion to God's creative activity.

In short, because the Whiteheadian God as Wieman understood it had no active role in the creative process, it was neither subject to empirical investigation nor workable as a concrete process to which persons can adjust their activitieIn short, because the Whiteheadian God as Wieman understood it had no active role in the creative process, it was neither subject to empirical investigation nor workable as a concrete process to which persons can adjust their activitiein the creative process, it was neither subject to empirical investigation nor workable as a concrete process to which persons can adjust their activities.

Satan is a creature of God who exists only because of God's creative activity, and yet, now that Satan exists, he is not simply under the divine thumb but is engaged in mortal combat with the creator for the devotion of human beings.

Both God and other actual entities are characterized in terms of their relations to the transcendent world or creative activity.

Thus if we think of God as temporal the most reasonable picture is the Hartshornean one of God and the world confronting one another throughout time as equally basic metaphysically, with God's creative activity confined to bringing it about, so far as possible, that the world is in accordance with His aims.

The creative movement in the world, in its every detail and its varying degrees of importance, with whatever it has contributed to furthering God's love and his activity in love, is continuously experienced by God, known to him, cherished by him, and used in the furthering of his objective — which is the wider and wider sharing of love, with its related righteousness and truth and in its enduring beauty, in the ongoing of the creative process.

Suffice it to say that it reached its culmination, so far as scriptural witness is concerned, in the affirmation that in Christ the Word (the self - expressive creative Activity which is divine in nature) «became flesh and dwelt among us,» while in formal theological statement the climax was the declaration that in him there is a genuine union of divine Activity («true God») and human activity like our own («true human being&Activity which is divine in nature) «became flesh and dwelt among us,» while in formal theological statement the climax was the declaration that in him there is a genuine union of divine Activity («true God») and human activity like our own («true human being&Activity («true God») and human activity like our own («true human being&activity like our own («true human being»).

For the latter not only is it the case, as Hartshorne would agree, that every finite individual owes its existence to the free creative activity of God, in the sense that apart from that creative activity that individual would not exist; in addition, it is wholly due to the free creative activity of God that anything other than Himself exists: it is contingent, and contingent on the will of God, that any created world at all exists.

To believe aright means, then to receive the crucified Christ, to apprehend in his cross the end of all our self - redeeming activity, and the beginning of God's creative redemption.

God's general creative activity gives the setting for the particular activity of God in Jesus Christ.

A more relational way of saying this is that God's freedom must be reenacted to be free — not repeated slavishly, with full attention given to the particular details and circumstances, but reenacted, taken up anew in fresh acts of free, creative activity.

It is the result of the creative activity of God in a stream of conditions and events far beyond the range of my knowledge.

On the other hand, however, even without wanting to think of God's operation in any anthropomorphic way, the doctrine seems to involve viewing God's creative activity in a way that does not arise anywhere else in metaphysics.

Just as God's continuing creative activity does not directly «make» things but rather allows, encourages, and assists them to «make themselves,» so in the familial group we can allow others to «make themselves,» with all the difficulties this may seem to include.

While we affirm the creative work of God, in world - making, world - binding, and world - leading toward new communities of good, we have not identified God's activity with the whole process of life.

not simply the projection and continuation of the curve of ascent which marks the pathway of creative activity in its incorporation into the organic series, «13 but the descent of God from beyond.

But for the process - thinker if God is in fact creator, with creative activity in love as his very heart, then he can not be the God he is, and hence not really God, unless there is a world in which his creativity is expressed and which itself is an expression of that creativity, and unless he is «affected» by that world and what happens in it.

It is not derived and has no beginning; it is unlike the Fatherhood of God with regard to creation which is characteristic of the creative and providential action ofthe whole Godhead towards created reality (i.e. the activities of «from», «through», and «in»).

It is rather the next stage in the evolutionary advance on the planet Earth of overwhelming importance to us humans at this time, but perhaps only one among myriads given God's creative activity on other worlds.

In the first verse of the first chapter of Genesis the connotation of the word «created» is that of continuing action — Gods ongoing creative, sustaining, liberating activity in the worlIn the first verse of the first chapter of Genesis the connotation of the word «created» is that of continuing action — Gods ongoing creative, sustaining, liberating activity in the worlin the world.

The presence of evil in creation must be understood as a consequence of the precariousness of God's creative activity.106

He rejects mechanistic determinism and argues for a more ecological concept of nature and the continual involvement of God's creative activity in the universe.

The conception of God as primarily loving creative activity, so strongly emphasized in process - thought, fits in admirably with the dominant motif of much that psychology tells us about man's sexual drive.

The universalist outlook of the sages, with their reverence for the Wisdom of God's creative, revealing and continuing providential activity in the world, furnishes Christians with the perfect vocabulary and categories to describe the new reality of Christ, the divine Mind of God.

All the persuasive power that operates in the universe derives from God, and that means that all truly creative activity derives from God.

Rather, society may be viewed as the locus for the creative and liberating activity of God amidst the principalities and powers in the ever - present struggles of daily striving (EMLK 28).

Christianity is that movement within human history in which the efficacy of Israel's witness to God's creative and redemptive work has been mediated through Jesus and the apostolic witness to God's activity in him.

What makes this education theological is that its goal is defined theologically and not functionally: it is leadership of those who share «Christian identity» — that is, that community which recognizes and responds to God's creative and saving activity in and for the world — guided by that same Christian identity.

31As is evinced by the following quotations from Nobo: «Moreover, each completed stage in the supersessional development of God's consequent nature is causally objectifiable because it constitutes a complete physical synthesis produced by the consequent creative activity out of all the attained actualities already in existence relative to the beginning of that stage of the divine development (PR 523 - 524)»; its continuation: «In this account, the primordial nature and each already completed stage of the consequent nature represent each a specific, or relative, satisfaction of the divine concrescencin the supersessional development of God's consequent nature is causally objectifiable because it constitutes a complete physical synthesis produced by the consequent creative activity out of all the attained actualities already in existence relative to the beginning of that stage of the divine development (PR 523 - 524)»; its continuation: «In this account, the primordial nature and each already completed stage of the consequent nature represent each a specific, or relative, satisfaction of the divine concrescencin existence relative to the beginning of that stage of the divine development (PR 523 - 524)»; its continuation: «In this account, the primordial nature and each already completed stage of the consequent nature represent each a specific, or relative, satisfaction of the divine concrescencIn this account, the primordial nature and each already completed stage of the consequent nature represent each a specific, or relative, satisfaction of the divine concrescence.

In that creative activity, God has bestowed on humans a freedom of the will to choose between the good of God and the lack of good [62] not of God.

What these ancient Hebrew stories witness to is a confidence in the creative and providential activity of God in the world and the affairs of men, a faith which may very well be maintained even though recognizing that the factual correctness of the story may be readily called in question.