Sentences with phrase «into immortality»

Ultimately, the movie whisks astronaut Bowman (Keir Dullea) into uncharted space, perhaps even into immortality.

Radical scientist Victor Frankenstein (McAvoy) and his equally brilliant protégé Igor Strausman (Radcliffe) share a noble vision of aiding humanity through their groundbreaking research into immortality.

According to the official synopsis the pair «share a noble vision of aiding humanity through their groundbreaking research into immortality.

Radical scientist Victor Frankenstein and his equally brilliant protégé Igor Strausman share a noble vision of aiding humanity through their groundbreaking research into immortality.

«Kubrick (who co-wrote the screenplay with Arthur C. Clarke) first visits our prehistoric ape - ancestry past, then leaps millennia (via one of the most mind - blowing jump cuts ever) into colonized space, and ultimately whisks astronaut Bowman (Keir Dullea) into uncharted space, perhaps even into immortality.»

We'll all just be eating high anti-oxidant, nutrient dense raw delicious dark chocolate, and smiling our way into immortality.

The former President will be celebrated with a week - long programme under the theme; 5 years of ascending into immortality.

The kind folks at Milawa Cheese will tell you that cheese is milk's leap into immortality.

We do not die into immortality, not as Cullmann saw it.

If you judge me worthy, Lord God, I would show to those whose lives are dull and drab the limitless horizons opening out to humble and hidden efforts; for these efforts, if pure in intention, can add to the extension of the incarnate Word a further element — an element known to Christ's heart and gathered up into his immortality.

Not exact matches

As I have written here, transhumanism is a materialistic quasi-religion that seeks to conquer death by harnessing technology, helping believers to attain immortality, say, by uploading their minds into computers.

(CNN)- President Abraham Lincoln was a «theist and a rationalist» who doubted «the immortality of the soul,» a close friend said in a letter that provides a rare, intimate glimpse into the Civil War president's religious views.

Still, as we get into the Phaedo, particularly its claim for the soul's immortality, it dawns on several of my more thoughtful students that the body is merely the temporary repository of a soul that may go on to inhabit any number of other beings (even donkeys!)

The medieval field of alchemy — the attempt to change base metals into gold and to find the philosopher's stone capable of bringing about human perfection, even immortality — is ludicrous to the modern mind, a relic of a prescientific time.

The second is eternal conscious torment rather than conditional immortality (aka anihilationism), and Jesus said «fear him who can DESTROY both body and soul in hell» and Psalm 37:20 «But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away.»

First, young Christians are increasingly turning away from the supernatural nonsesnse of religion (immortality, mind reading, sky - gods, talking snakes etc.) and no longer buy into the core morality of the evangelicals on important issues like gay rights and $ exual mores.

In the project of self - creation throughout his life, man must strive to bring these values into aesthetic harmony aiming at intensity of feeling both in its subjective immediacy and in the relevant occasions beyond itself to achieve objective immortality.63 And man realizes that to achieve his individual destiny he must create civilizations which embody truth and beauty.

In this sense, Mbiti rightly refers to the Zamani as a realm of «collective immortality» when he says that, «the living - dead do not vanish out of existence: they now enter into the state of collective immortality» (ARP 33).

It is prehended by succeeding creations, incorporated into them, and therefore achieves what Whitehead refers to as «objective immortality» (PR 327).

The instrument may perish but the tune survives and, as it is often argued by those who would attempt to bring «immortality of the soul» and some residual meaning of «resurrection'together into a single conception, that tune might very well be played on another instrument if one does not accept the idea that tunes can exist, so to say, without any expression through some instrumentality.

This brief summary of fundamental notions is sufficient to permit the introduction of the problem of the status of the past.2 The universe is a realm of perpetual perishing, a realm where actual entities enjoy their brief moment of subjective immediacy and then quickly slip into the status Whitehead refers to as objective immortality.

Theodore explains this process thus: «God separated history into two ages that man might be led from mortality and mutability to immortality and immutability in the new age.»

He is probably correct in this, although the immortality of the soul is, as it were, an alien intruder into the basic biblical picture.

The morning news, Monday, September 27, 1976: New York city: An elderly Chinese couple today took the proceeds from the sale of their laundry — some $ 100,000 — ignited it into a small bonfire in their apartment (an ancient ritual investment in immortality for oneself and one's ancestors), then with their daughter leaped from their...

And these led him in a new way into an area of his belief that he had always affirmed and accepted without too much exploration — immortality.

In one sense this criticism is indeed valid, for in this interpretation of his resurrection it is not Jesus but God who is the subject, God having raised the concrete experiences of Jesus into «objective immortality» in himself.

Second, each moment of our lives makes its positive or negative contribution to God immediately upon its occurrence, as well as through the cumulative reality we call the «I.» Third, since God's consequent nature «passes back into the temporal world and qualifies this world, «157 our lives, being elements in God, also «reach back to influence the world» even apart from our direct social immortality.

The author believes that Whitehead's thought provides us with an unusual opportunity to examine our religious beliefs by giving us a new view of reality, and concludes that Whitehead offers not only productive insights into the understanding of the nature of God and man, but also strong arguments for both objective and subjective immortality.

A comparison with the earlier philosophical debate on immortality offers an insight into the importance of the change in perspective.

He says that»... the only immortality or resurrection which is essential to Christian hope is not our own subjective survival of death, but our objective immortality or resurrection in God... imperishably united with all creation into his own unending life.

If a man is at heart just, then in so far is he God; the safety of God, the immortality of God, the majesty of God, do enter into that man with justice.

The promise of immortality written into our very nature is fulfilled through Him.

In receiving the Eucharistic species we are momentarily raised up into that life where the body of Christ will continue to be the food of our immortality.

Gingerly, I approach this problem of the subjective immortality of the «resurrected» into an everlasting God by envisioning God's continuous process of becoming as comprehending the regions defined by all of the processes of becoming that are God's creatures, even as the spacio - temporal regions coordinated by and responsive to the «presiding occasions» of our bodies include the regions defined by our various bodily occasions.

Further, it is compatible with the doctrine that contemporaries do not prehend each other, since each of the entities participating in this special regional relationship would still prehend the other only when that other entity had passed into objective immortality.

But now we must ask to what extent the common conception of God itself derives from the same kind of projection of the human consciousness out into the unknown, as that which initiated animism, Platonism and the doctrine of immortality.

When, for example, Jeremiah, thrown back on God amid the social disintegration of his time, entered into a trustful reliance on Yahweh — «my strength, and my stronghold, and my refuge in the day of affliction» (Jeremiah 16:19)-- he was unwittingly blazing a trail toward faith in immortality.

(Ibid., 4:7 - 15) Here we find, growing in Judaism under Greek influence, a specific idea of the immortality of the soul as distinct from the resurrection of the body, and this doctrine rises into notable expression:

Because «the tacit goal of medicine» seemed to be «bodily immortality,» even the healthy human being was viewed as a defective model to be transformed into something better.

Whitehead's «objective immortality of the past» turns it into a fully - formed doctrine.

It is a mistake to read into the Fourth Gospel an early trend toward the Greek teaching of immortality, because there also eternal life is bound up with the Christ - event.

The notion of personal immortality arose in Hebrew culture late in the Apocalyptic period, and simply was not present earlier, when all dead souls were thought to go to Sheol, into a «dormant» state.

If I were to make those critical comments, I should be obliged to say something at this point about the way in which this notion of the soul's immortality is very doubtfully found in the Scriptures and how it is an importation into Christian thinking from elsewhere.

we do not want to live as angels in ether, our bodies are us, us; and our craving for immortality is... not for transformation into a life beyond imagining but for our ordinary life, the mundane life we so driftingly and numbly live, to go on forever and forever.

There is of course «objective immortality» in the sense that the several occasions, as they have come into being, realized their aim, and then «perished» as the process moves on, have made their specific contribution to the enrichment of the whole process and have been used by the Divine Activity in establishing fuller good in wider participation.

These glosses called into question the creation of the world in time, the role of the senses and the imagination in human knowing, the individuality (and personal responsibility) of the human intellect and will, the immortality of the human composite of body and soul, the role of divine Providence, the simple standard of one truth governing both theology and philosophy, and other foundations of both Catholic faith and empirical (as distinct from gnostic) reason.

If, as we shall be arguing in a moment, we may be sure of «objective immortality», the taking into God's life of every good that has been achieved in the creative process; and if, as that understanding of the world order implies, one of the goods is the agency by which these given goods have been achieved, including at this point the human agent as a peculiarly significant focus — may it not be the case that not only the good which has been achieved but the agent who has achieved it (himself good, despite defect and the instances of his failure in this mortal existence) will be preserved beyond the «perishing of occasions»?

There is, for each, a momentary phase of encounter, a displacement; then a moment of selective adaptation; and a final completion that marks a passage into «objective immortality» of the completed event as a datum for the future.

24This text reads: «But with the attainment of the «satisfaction,» the immediacy of final causation is lost, and the [actual] occasion passes into its objective immortality, in virtue of which efficient causation is constituted.»

The resurrection of the body is thus transformed into something approaching the immortality of the soul, with the important difference that, at least for Paul, the resurrection is still in the future (vv 51 - 53; cf. I Thess 4:13 - 18).