Sentences with phrase «as immortal beings»

Now, as immortal beings, they return to Earth to capture other un-dead foes and fight unsolved crimes.

Adam and Eve were created as immortal beings, able to have intimate fellowship with their Creator.

While they were created to have intimate fellowship with God, the Bible doesn't say Adam and Eve were created as immortal beings.

Not exact matches

But Bobby Lee, co-founder and CEO of China - based Bitcoin exchange BTCC, talked up Bitcoin as being nearly immortal.

Monarch CEOs are driven by an elusive quest for an immortal, lasting legacy, as well as for the heroic stature that comes with the position.

I honestly don't care what «supposed immortal» you believe to be your god as long as you project love.

Please, any Christian, honestly answer the following: The completely absurd theory that all 7,000,000,000 human beings are simultaneously being supervised 24 hours a day, every day of their lives by an immortal, invisible being for the purposes of reward or punishment in the «afterlife» comes from the field of: (a) Astronomy; (b) Medicine; (c) Economics; or (d) Christianity You are about 70 % likely to believe the entire Universe began less than 10,000 years ago with only one man, one woman and a talking snake if you are a: (a) historian; (b) geologist; (c) NASA astronomer; or (d) Christian I have convinced myself that gay $ ex is a choice and not genetic, but then have no explanation as to why only gay people have ho.mo $ exual urges.

Immortals such as your God or any of the other gods are myths.

He believed that the soul lost its identity and was immortal as a force.

Typically this process leads to a characterization of God as a being so advanced, powerful, immortal, and not subject to the laws of time, matter, and space that his followers can make up any excuse they choose to address questions, since nothing about their god (or gods) can be subjected to any kind of objective verification or scrutiny, just like everything else in the religion.

Just think, we have the free will to choose of to be or not to be with God, we could float out there in that vast space of the universe as immortal souls until eternity experiencing a drastic changes in temperature, or not experiencing hot and cold anymore, and just floating in that vast space without being with God.

It is because we have immortal souls that, apart from sin, we would have been immortal in body as well.

He might easily have come to us in His immortal glory, but in that case we could never have endured the greatness of the glory; and therefore it was that He, who was the perfect bread of the Father, offered Himself to us as milk, as to infants.

At the end of the day he is still a billionaire and can go back to his mansion as he chooses, or in Jesus» case immortal, so in dying sacrificed nothing.

Why was an immortal spirit placed in the world and in time, just as the fish is drawn up out of the water and cast upon the beach?»

Both the «primordially nature» and «consequent nature» are defined as «objectively immortal» (PR 32), i.e., they are relatively related to the world; cf. the «relativity principle.»

5 Nor is the answer possible through creating «immortal» works of art: «Art is the artist's false Catholicism, the fake promise of an afterlife and just as fake as heaven and hell.»

The contact with Zoroastrianism, which was the dominant religion within the Achaemenid Empire founded by Cyrus the Great, as well as Hellenic thought led to incorporation of religious ideas from those cultures into Judaism, including the development of notions of an immaterial and immortal soul distinct from the body and a moralized afterlife.

He saw the soul as the source of movement in every body which moved of itself, and because the soul is thus self - moving, it must be unbegotten and immortal.

I can not at the moment recall one immortal phrase which expresses it with the same completeness as that with which the alternative notion has been rendered by Heraclitus.

If our lives are objectively immortal in God, as they are on Whitehead's view, we really don't have the slightest bit of choice about the matter.

At the very least, we know that Jesus was not immortal, omnipresent, or omniscient (Luke 2:52; Matthew 24:36) as a man, even though Jesus is all these things as God.

As a god who is, according to your belief, immortal and powerful enough to have created the Universe, the whole Jesus sacrifice thing makes absolutely no sense.

Hartshorne reasons that if the past is not in some sense eternally and perfectly preserved, that is, if the past is not immortal, then it follows that in the more or less distant future, it will be the same as if we had never chosen one action as opposed to any other; indeed, it would be the same as if we had never existed at all.

This last fundamental religious conviction is, to my knowledge, as much as black theology in North America has ever affirmed, and there is nothing essential in this which is overturned by preferring objective immortality to personal immortality and immortal souls.

On the other hand, Jesus» ascent through the resurrection and new immortal life truly re-enacts the miracle of the primordial act of the actualization of existents in a sort of «upward» or «backward» sense — that is just as creative aspect of Jesus who brought humanity into being through «the Spirit or the Thought», the word kun — out of the recesses of the darkness of non-being [SN], his return through resurrection, potentially leads humanity back to the state of uns in him.

This difficulty would however be mitigated if we could say (as Whitehead himself however nowhere does, as far as I know) that it is not actual entities which are objectively immortal in the constitution of other actual entities, but the characters, or forms of their experience which are reproduced» (op.

Alexandrian theologians such as Origen and Athanasius, under the influence of Platonic ideas, believed that the human soul is immortal.

The key problem concerns how God gets to perceive occasions in the first place so that they can be taken up as objectively immortal into his con sequent nature.

The Whiteheadian answer to these questions is simply that the past is preserved as objectively immortal in the consequent nature of God and has what efficacy it has on the present as a result of the role played by God at the birth of every actual occasion.

According to Theodore, if God had made the human being as immortal and immutable to begin with, we would be differentiated in no way from the irrational creation, since we would have no knowledge of our own good.

If you get a general notion of what is meant by perishing, you will have accomplished an apprehension of what you mean by memory and causality, what you mean when you feel that what we are is of infinite importance, because as we perish we are immortal — Essays in Science and Philosophy 117.

To have experienced and understood, in order to teach others to experience and understand, that all human enrichment is but dross except inasmuch as it becomes the most precious and incorruptible of all things by adding itself to an immortal centre of love: such is the supreme knowledge and the ultimate lesson to be imparted by the Christian educator.

By perishing in its subjective, present immediacy the actual occasion becomes objectively immortal, as the process of becoming unified terminates in a unified being capable of causally influencing those processes of becoming which supersede it.

So when eternal conscious torment is the very question at hand, what biblical evidence would you point to as teaching that the resurrected bodies of the lost will likewise be made immortal?

But he could not tell them why Aquinas thought the soul is immortal, as Aquinas undoubtedly did, and his paper ran out with a discussion of understanding, not the soul.

On the other hand, neither is he an abstract, philosophical, metaphysical, unfeeling, immortal, eternal God, as human reflection conceives him.

This non-divine knowledge, like the Word, is alive and immortal, but must accept freely the divine will for its actualisation, in order to be sealed as true being.

If every actual entity is objectively (not subjectively) immortal (and immortal in terms of its concrete objective individuality or totality, and not merely in terms of some of its aspects or feelings), then God as consequent would save every value.

The author concludes that cremation isn't necessarily a sin of disrespect for we live and die as whole persons and are raised to immortal life by God alone.

As great as this is Purusa, Yet greater still his greatness is; All creatures are one - fourth of him, Three - fourths th» immortal in the heaveAs great as this is Purusa, Yet greater still his greatness is; All creatures are one - fourth of him, Three - fourths th» immortal in the heaveas this is Purusa, Yet greater still his greatness is; All creatures are one - fourth of him, Three - fourths th» immortal in the heaven.

There he refuted the Platonic doctrine of an immortal soul, maintaining that while man is to be understood as the conjunction of two entities, body and soul, these both came into existence simultaneously at the moment of conception.

People die as mortals, but are raised as immortals.

But Judaism, as we have seen, had already begun to be influenced by the Greek doctrine of an immortal soul even though this was foreign to the heritage of ancient Israel found in the Hebrew Bible.

Literal - minded Moslems have, no doubt, often enough taken these as literal pictures of the future life just as Christians have taken literally the pictures of immortal existence as given in their sacred book; but many Moslems, like many Christians, believe that these words are but symbols through which the Prophet attempts to give some conception of the life hereafter, which he obviously believes may be one of bitter judgment or of supernal delight.

He says, «The world is self - creative; and the actual entity as self - creating creature passes into its immortal function of part - creator of the transcendent world.

In any event, as there is no part of us that doesn't die, the supposed nature of this non-existent «immortal» part is not relevant.

As a work it is manifest in Christ's resurrection, teaching us that our fallen flesh is membered to a victorious personality and a glorious and immortal body.

The divine intention was, and is, that we would all be actualised as distinct, but perfectly sharing the whole universe as one immortal living body.

Our own personal immortality is not needed, if all our achieved values are objectively immortal as cherished within the divine everlasting experience.