Sentences with phrase «consequent experience»

Naturally these two aspects of God reciprocally influence each other: God's provision of initial aims is particularized and made relevant to the world in terms of his consequent experience, and the way God treasures this experience draws heavily upon the infinite resources of his primordial imagination.

This would be the case if the initial aims provided by the primordial nature were not tempered and modulated in any way by God's consequent experience.

Besides this, the preservation of the world in God can hardly be conceived within the scope of Suchocki's interpretation, 45 and she explicitly bars any possibility that such a preserved world could influence worldly entities: «I experience God only in terms of his primordial satisfaction, not in terms of his consequent experience, and hence not in terms of my past self as conscious in God» (WR 9).

The primordial nature is the source of all those possible ideals which can serve as the initial aims of occasions, while God's consequent experience of the actual world forms the basis whereby God can specify which aims are relevant for which occasions, thereby serving as «the particular providence for particular occasions.

This awareness of God's consequent experience is highly indirect, but this is equally true for our experience of any subjectivity other than our own.

Such «religious intuitions» are the «somewhat exceptional elements of our conscious experience» that Whitehead seeks to elucidate as evidence for God's consequent experience of the world.9 Only a living person experiencing a whole series of divine aims, sensitive to the way in which these shift, grow, and develop in response to our changing circumstances can become aware of their source as dynamic and personal, meeting our needs and concerns.10 Jesus, full of the Spirit, knew God personally in this intimate way, until these aims were taken from him in the hour of his deepest need, when he experienced being forsaken by God on the cross.

«21 In response Whitehead speaks of «four creative phases in which the universe accomplishes its actuality» (Process and Reality, An Essay in Cosmology 532) 22 which culminates in the impact of God's consequent experience upon the world.

I experience God only in terms of his primordial satisfaction, not in terms of his consequent experience, and hence not in terms of my past self as conscious in God.

Thus, for example, we are told that in the consequent experience of God «there is no loss, no obstruction.

If we look at God's consequent experience as a whole, however, all these levels of experiencing exist simultaneously.

Not exact matches

Ford speaks, it is true, of a divine «temporal freedom,» but this freedom wholly derives from the divine nontemporal decision and thus amounts only to the temporal emergence of a nontemporal freedom: «God's temporal freedom is exercised in his integrative and propositional activity, where he fits to each actual world that gradation of pure possibilities best suited to contribute to the maximum intensity and harmony of his consequent physical experience» (IPQ 13:376; my emphasis).

The authority of that experience is mediated by the dialectical defense of this (mediated) immediacy and its (consequent and derivative) authority.

The fact that Whitehead makes so little use of the consequent nature in most of Process and Reality can be explained by his assumption this was not a topic for general metaphysics (depending upon the special insights of religious experience) and so could not be employed in any purely metaphysical investigation.

If the pastor has a keen awareness of what we have come to regard as the interpersonal hurt of his patient; knows the desperate and yet fatal need of the patient to evade further pain, no matter by what means, and often by striking out and hurting loved ones; feels something of the almost overwhelming and intolerable anxiety the patient experiences; is not too shaken by the terror evoked through what Kierkegaard expressed as «shut - up - ness unfreely revealed»; and can accept the consequent intense feelings of guilt and shame which isolate the patient from himself, from others and from God, then his ministry has within it the necessary element for a supportive and creative experience for the patient.

In Whitehead's more technical terminology, it is an experience of the consequent nature of God or the Unity of Adventure which forms the basis for the intuition of peace.

Theories about God's primordial and consequent natures, and about the structure of Jesus» experience, including God's role therein, are not different in kind in this respect.

«The consequent nature of God is the fulfillment of his experience by his reception of the multiple freedom of actuality into the harmony of his own actualization» (PR 530).

«Whereas, for bodies, time always gives with one hand and takes away with the other, for minds, the passing of time means the acquiring of experience and the consequent enrichment and development of mind's various activities» (MM 23).

This puts Hartshorne where he wants to be, because to intuit (prehend) actual occasions as they occur is to intuit (prehend) them formaliter, as they exist in the immediate subjectivity of concrescence, and since God is everlasting, and experiences all actual occasions formaliter, actual occasions are preserved everlastingly (in their full, warm, subjective immediacy) in the consequent nature of God.6 This interpretation resolves the question of the status of the past, the problem of how the past is given as datum for concrescing actual occasions, and the question of a ground for truth claims about the past.

In other words, it is my awareness of the past which has been efficacious in bringing me to the present and in providing the material (so to say) upon which by my several decisions (and the actions consequent upon them) a future is opened up for me to know and experience.

Some statements in Whitehead seem to imply that God as consequent is not free and is a mere recipient of the experiences of other processes.

It consists of a highly abstract, derivative, and limited second - order experience consequent upon a more vague and rudimentary kind of perception, which Whitehead terms «causal efficacy.

The consequent nature is religiously significant because the momentary experiences in the temporal world are given eternal significance.

The «consequent» actuality of deity is the sequence of determinate, contingent experiences expressing both the essence of deity and the de facto content of the world God experiences at a given moment.

You're can't assume the uniformity of the future based on past experience — that's the fallacy known as affirming the consequent.

So God's consequent nature has an effect on the temporal world,»... each temporal actuality includes it as an immediate fact of relevant experience.»

The lower point of the vertical line stands for God in his consequent aspect as the recipient of all that has occurred in the order of creation, hence as concrete and everlasting in that the factuality of the occasions in the process have entered into and helped to mould the divine experience in its capacity for infinite adjustment and relationship.

Only when reason's interest in reason was hidden from the process of reasoning did the dichotomy occur, with the consequent loss of reason's unity with experience and its capacity to enhance individuation.

I discovered the presence of action particularly when I became a union steward and began to take part in the public affairs of the plant, experiencing the risk of public words and deeds and feeling the consequent praise or blame of my peers.

The enhancement of the divine life in its consequent aspect has opened up new possibilities of relationship with the creation and has also provided new material through which God may act upon creative potentiality, thus bringing to pass that emergence of novelty which is so genuine an element in our experience and (as our observation informs us) of the world at large.

In order to insure this richness of experience for his consequent nature, God therefore provides to each occasion that initial aim which, if actualized, would contribute maximally to this harmonious intensity.

In his consequent nature God experiences both the good and the evil actualized in the world.

Underlying the presence of physical barriers in churches and seminaries is a set of still - perpetuated attitudinal barriers — primarily the following: (1) low expectations on the part of both pastors and laypeople of just what a disabled person can do; (2) a psychologically defined negation, usually unconscious, reflecting the Jamesian response of «fight or fly»; (3) simple lack of experience with handicapped persons, and consequent embarrassment; (4) biblically derived sanctions, expressing thousands of years of tradition.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

The Christian analysis of human experience as exemplifying a «mystery of iniquity,» or a ubiquitous «missing» of the experience we most deeply seek and need, means that the explication of Christ's transforming effect upon humanity will not involve merely a perfecting of our intrinsic capabilities, but an overcoming of human hostility to God's aims, a healing of human deformation consequent to that hostility, and a reuniting of humanity with the God from whom we are estranged.

This consequent nature of God is his receptive activity whereby he experiences the temporal occasions of the world.

To the degree that members of oldline Protestant denominations participate in this reinstitutionalization of society and in the consequent erosion of deep values, their loyalties will be dispersed over a number of different social worlds, they will exist without what JeanFrancois Lyotard has termed a societal «master narrative,» and they will surely experience lukewarmness with respect to traditional faith.

For the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (351) 3 Some interpreters refer also to Whitehead's reference to the «superjective nature» of God in Process and Reality: «The «superjective» nature of God is the character of the pragmatic value of his specific satisfaction qualifying the transcendent creativity in the various temporal instances» (88).4 In this case, however, the actual warrant lies again on page 351, as it is under the light of that particular passage that the «superjective character» on page 88 is interpreted as a reference to the objectification of the consequent nature.

Secondly, God's consequent vision of the world «passes back into the temporal world... as an immediate fact of relevant experience» (PR 532).

There is an aspect of God's being (called God's Consequent Nature) by which God feels or experiences everything that occurs.21 God is understood here as the ultimate recipient of all the experiences that make up the cosmic process.

From Barth this movement has accepted the radical separation of the divine and the secular, of God and ordinary experience, and so of theological language and philosophy; and it approves his further separation of Christianity and religion, and the consequent centering of all theological and religious concerns solely on Jesus Christ.

God's experience of the world is Whitehead's doctrine of the consequent nature of God — the divine Passion.

The new environment is the consequent nature of God, where the serial reality of the self continues to experience and to change, but without any direct attachment to the material world.

Here one's sense of moral responsibility and consequent courses of actions depend on «actual occasions» and whole «experiences.»

But giving no place to the notion of prehending God's consequent nature means, I think, leaving unused good opportunities offered by Whitehead's system, not only for understanding the personal experiences mentioned above, but also expressly for the understanding of certain crucial experiences which transcend personality.47

And last but not least, Suchocki expressly states that God's consequent nature is not prehended, while Whitehead not only claims in the last page of Process and Reality that «the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (PR 351), but also speaks in more exact language of» [t] he objective immortality of his [God's] consequent nature» (PR 32).

For Suchocki, God's consequent concrescence, i.e., God's concrescence on the basis of God's physical prehensions, serves for expressing, manifesting, realizing, or making concrete that primordial satisfaction: «The integrating process whereby God interweaves the prehended world with his primordial satisfaction is the concretization of this satisfaction, the brilliantly moving experience of its reality» (MGWG 244 - 245, italics added.)

By the way, within Whitehead's metaphysics the prehending of God's consequent nature can be conceived of as an experience of God as well as — entirely secular — as an experience of the World in its unity and everlastingness.

Now this kind of narrative is possible only because of the equation earthly Jesus = risen Lord and the consequent and subsequent equation: Situation in earthly ministry of Jesus = situation in early Church's experience, which equation is necessarily implied by the methodology of the synoptic evangelists.

With Whitehead we can make a formal distinction between two natures or aspects of God's actuality: his primordial nature as the locus of all pure possibilities, which God draws upon in order to provide the initial aims for each emerging event, and his consequent nature as the ultimate recipient of all actuality, which is perfectly experienced and treasured within God.