Sentences with phrase «by ultimate reality»

One meaning of the story is that our immediate world is a gift freely given by ultimate reality (Yahweh), and that our response to this gift should be one of gratitude and stewardship.

But if the kind of trust in God's love and loyalty to its cause that are Christian faith are, in fact, authorized by ultimate reality in its meaning for us, the encompassing whole of reality in its structure in itself must be as individual as it is universal, or as universal as it is individual, and hence an exception to the rule by which individuals and universals are otherwise distinguished.

Not exact matches

Whereas Leclerc argued that the ultimate constituents of material reality are mini-substances which act on each other reciprocally and by their interaction co-constitute the new reality of a compound substance (NPE, 309 - 10), Ford argues that such natural compounds are instead to be understood as «single strands of personally ordered actual occasions, potentially divisible into structured societies but not actually so divided» (109).

The ultimate reality that I live with is that if my abuser had been Nathaniel Morales instead of Larry Nassar, if my enabler had been [an SGM pastor] instead of [MSU gymnastics coach] Kathie Klages, if the organization I was speaking out against was Sovereign Grace under the leadership of [Mahaney] instead of MSU under the leadership of Lou Anna Simon, I would not only not have evangelical support, I would be actively vilified and lied about by every single evangelical leader out there.

Moreover, as William Beardslee insists, the story form tells the individual «where he has come from and where he is going,» since «by creating its own ordered world, wherein through struggle and action an end is achieved, the story expresses faith in the ultimate reality of order and life.

Taubes makes the telling point that Tillich's «depth» of being — which is reached by the «ultimate concern» of the existing person — is not a transcendent reality lying beyond the world, but is instead the ultimate ground of the being which we now are.

«3 Altizer agrees by stating that «faith can never accept the ultimate reality of being....

The Tao, the ultimate principle of reality, is said to exercise its influence on nature and man not by active causation but by wu - wei, an untranslatable term for «active inaction» or, as I would prefer, «effective non-interference» or «non-interfering effectiveness.»

We might also note that Nietzsche's higher or Dionysian vision of Eternal Recurrence — which he judged to be the ultimate expression of Yes - saying or total affirmation — can be reached only by passing through a full and total realization of the meaninglessness and chaos of the world or reality as such.

It is precisely because an epiphany of Antichrist abolishes the transcendent source of evil and nothingness by embodying a primordial chaos in the actuality of history that it is a redemptive epiphany, an epiphany unveiling the full reality of alienation and repression, thereby preparing the way for their ultimate reversal.

When I realize that the particular conclusions generated by the serious reflection that arises from such assumptions have only the authority of those assumptions, then I feel free to turn to another philosophy that includes among its data human persons and their interactions; for my perception of reality is such that these seem to me at least as real and ultimate as sense data and mechanical relations.

He has enough light to live by, but he never claims to know all the answers, and throughout his life he is sustained by the conviction that he is moving toward the complete, the perfect and the ultimate reality.

There is no sense that what is best for human potentializing is somehow undergirded by ultimate spiritual Reality.

By means of his participation in the ultimate, unmoving, unchanging reality, he is assured of that which is permanent in the midst of change.

By saying «God,» religion intends to point toward the divine reality, the chief causative agency in the world, the supreme responsive agency to the world's ongoing process, the ultimate recipient of what is accomplished in the world.

But Whitehead means something else by a «whole» (as an ultimate unit of reality) when he says it is «the singularity of an entity» (Process 21), or the unity of a subject (Category of Subjective Unity.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

All of the stories from all of Man's scriptures are fully accounted for, and so revolutionarily superseded, by Pandeism, which demonstrates the logical probability of all of these nonuniversal propostions as simply reflecting the miscomprehensions of the limited human mind in attempting to grasp an ultimate underlying reality.

If «process» is the ultimate «reality,» then I am by definition a series of successive selves.

For Heidegger, Being is the ultimate reality, though not itself a thing or substance which can be grasped with certainty by the mind or relied upon as a metaphysical ground.

In this way the ontological argument, by drawing out the presupposition of metaphysical understanding, indicates that the choice before us is between holding that there is a God and that «reality» makes sense in some metaphysical manner, whether or not we can ever grasp what that sense is, and holding that there is no God and that any apparent metaphysical understanding of reality can only be an illusion which does not significantly correspond to the ultimate nature of things — unless this «nihilism» be regarded as a kind of metaphysical understanding instead of its blank negation.

If there is no god and no ultimate reality, we have nothing by which to approach objectivity but a mish - mash of opinions and perspectives that can never hope to know anything with any certainty.

This is not an ultimate community whose solidarity is an expression of an ahistorical human nature or derived from some nonhuman objective reality, but the kind of democratic community endorsed by thinkers like Dewey.

For Solzhenitsyn, moral reasoning can be won back only by those forced through suffering to perceive the lie that forms and ideas, not people, are the ultimate reality.

This conflict between a hard - core commonsense idea (about ultimate meaning) and a scientifically and philosophically based idea (that our world is temporally finite) is resolved by the speculative hypothesis that God, far from being impassible, is divinely relative, cherishing all events everlastingly, so that reality as a whole will never be as if we had not been.

Finally, the «pluralists» are those who are prepared to give up on the centrality of biblical revelation, even if they admit that their own access to ultimate reality has been inevitably conditioned by their Christian background and experience.

Elsewhere, Berger elaborates by pointing out that religions provide legitimation and meaning in a distinctly «sacred» mode, that they offer claims about the nature of ultimate reality as such, about the location of the human condition in relation to the cosmos itself.

His serene confidence in the powers of philosophical rationality, when disciplined by logical rigor, to discover and describe the major facets of ultimate reality radiates from his speeches and writings.

There is nothing more painful than the helpless attempt at the interpretation of religious documents or monuments by one who does not know what «awe» is or to whom these testimonies to man's search for communion with ultimate reality are just the dead records of the experience of «sick - minded» or backward people.

He says,» «Creativity»... is that ultimate principle by which the many... become the one actual occasion...» (Process and Reality, Corrected Edition, ed.

Instead of believing with Hartshorne that man's convictions about the ultimate character of reality can and should be determined by allegedly neutral logical principles, the understanding here being argued is that man's thinking about God is and should be governed by a vision emerging in the context of faith, a vision that is itself decisively conditioned by its rootage in history and in the prereflective levels of consciousness.

Here's one definition of spirituality, but generally they all say some version of this: Spirituality can refer to an ultimate or immaterial reality; an inner path enabling a person to discover the essence of their being; or the «deepest values and meanings by which people live.»

On another occasion when Gargi had pushed Yajnavalkya back step by step, a device often used in the Upanishads and known as the regressus, to Brahman as the ultimate reality, she still persisted in asking what lay behind Brahman.

Third, in our situation today, the specific requirements of these two criteria are such that no theology can be adequate unless it makes the assertion of the experience of God, by which I mean that it must assert, in some formulation or other, that the strictly ultimate reality termed «God» is the object as well as the subject of experience, and this in relation to others as well as to self.

If the Christian continues to believe in the gracious and providential love of God after Auschwitz, then not only is he once more denying the humanity of the Jew, but he is also inevitably denying the pain of all humanity, refusing the authentic or ultimate reality of a pain that can not be relieved or assuaged by a dehistorized or dehumanized God.

They maintain that the very nature of reality is to be temporal and related to others and that even the ultimate reality denoted by the word «God» can be properly conceived only in these terms.

The confusion between part and whole is not to be avoided by denying the reality of the parts but only by the acceptance of diversity and limitation and the corollary recognition that all the parts are equally related in the whole to the ultimate object of the Church.

But in exoteric Buddhist teaching and esoteric Buddhist tantra prior to Hui - kuo and Kukai, the Dharmakaya is ultimate reality, beyond names and forms, utterly beyond verbal capture by doctrines, while yet the foundational source of all Buddhist thought and practice.

In the wonder and ultimate mystery of love, spiritual truths come alive; they take on flesh - and - blood reality by being incarnated in persons.

Kaplan has not time for what he calls mysticism (he mentioned Heschel and Buber by name in his reproach), because to him it is inimical to an ultimate reality which is constantly becoming, constantly encountered in the midst of responsible human action.

Such dogged theological consistency has proved unpopular and unacceptable to the modern mind, because by preserving the absolute sovereignty of the sacred, they in turn were compelled to deny the ultimate reality of the world and individuals.

It requires also that one resign oneself to an ultimate irrationalism: For the one reality that naturalism can never logically encompass is the very existence of nature (nature being, by definition, that which already exists); it is a philosophy, therefore, surrounded, permeated, and exceeded by a truth that is always already super naturam, and yet a philosophy that one can not seriously entertain except by scrupulously refusing to recognize this.

(ii) In Process and Reality, Whitehead maintained that the ultimate constituents of the universe are actual entities (also called «actual occasions») each of which possesses two-fold power of the sort described by Griffin.

But if the meaning of God for us is the gift and demand of unbounded love that authorizes trust in this love and loyalty to its cause as our authentic self - understanding, the ultimate whole of reality that we call by the name «God» has to have a unique structure in itself.

But I immediately went on to add that it is the only self - understanding explicitly authorized by Jesus whom Christians assert to be the Christ, the point of their assertion being that it is also the very self - understanding implicitly authorized as the authentic understanding of our existence by the mysterious whole of ultimate reality that they call by the name «God.»

If we already presuppose, then, that the theistic religious language employed by the Christian witness in authorizing faith in God's love as our authentic self - understanding can be metaphysically justified, we can say — as I, in fact, have already been saying — that ultimate reality includes not only the self and others but also the encompassing whole of reality that theists refer to when they use the name «God.»

As such, however, faith is the only self - understanding that is both explicitly authorized by Jesus who is said to be Christ and — as Christians claim in saying this is who Jesus is — implicitly authorized by the whole of ultimate reality itself as our authentic self - understanding.

The fact that it may be «the same ultimate reality» behind distinct religious experiences does not by any means require that they result in the same religious end.

Faith and Christian theology, however, affirm ultimate realities beyond what is merely empirical or provable by reason: e.g., the triune God and the risen Jesus.

The ultimate random reinforcement is the one imposed by reality, that they who survive can assign whatever meaning to that survival, unchallenged by the notion that it could just as easily have gone the other way, and no force, no spirit, no god or force of any kind was supervising the battle, or caring about its outcome, or either of the combatants.