Sentences with phrase &laquo;creatures have a creator&raquo;

844 In their religious behavior, however, men also display the limits and errors that disfigure the image of God in them: Very often, deceived by the Evil One, men have become vain in their reasonings, and have exchanged the truth of God for a lie, and served the creature rather than the Creator.

FIRST: The Creator created a world that had to potential to create, through free - will creatures, that could share in, and enjoy His attributes (made in His image).

A Resurrection of his physical body, such as is implied by the empty tomb and by some of the stories in the Gospels of his appearances, would point towards a docetic Christ who does not fully share the lot of men; unless, indeed, bodily corruption were to be regarded as being bound up with the sinfulness of man which Christ did not share (but, unless we accept an impossibly literalistic interpretation of Genesis 3 as factual history, it is impossible to hold that physical dissolution is not part of the Creator's original and constant intention for his creatures in this world).

In religious terms, God, according to group two, is not just the creator opposed to the creatures, nor is he just another creature, but he is the creator - with - the - creatures, his reality is not in all respects as it would be did the creatures not exist...

Naturally it is possible for the Creator to have made creatures who are invariably good, healthy, kind and virtuous.

Isolated from both the natural and the transcendent realms, the human creature has become its own creator, an autonomous consciousness existing for itself, despite the fact that in our own time the human consciousness has become a solitary subjectivity progressively dissolving itself.

I really don't think a «Grand Creator» would willfully impose that type of existence on innocent creatures... not to mention the religions that have preyed on the innocent members of our own species and still do while pretending to be «of god».

When Jenson says that God is «pres ent to creatures in their space» he is actually in agreement with Newton's doctrine of God and space, though he earlier accused Newton (wrongly) of having «blurred the line between Creator and creation.»

If all these creatures belonged here and had distinct purpose, there must be a Creator.

Long before Bacon, Jaki has written, Christian philosophy had steadily inculcated «the conviction... that since the world was rational it could be comprehended by the human mind, but as the product of the Creator it could not be derived from the mind of man, a creature.»

The Creator has input the undeniable recognition of God in every creature.

The intended communion between the Creator and his creatures has been interrupted by disobedience, he argues.

There is an infinite, qualitative difference between the Creator and his creatures and only God can re-establish a relationship that has been disrupted by human sin.

The sharp distinction between the one Creator and the many creatures has faded.

By means of this distinction, one can argue that, although the primary sense of a term with respect to how it means is the sense it has as applied to a creature, or ordinary individual, the primary sense of the term with respect to what is meant by it is the sense it has as applied to the Creator, or eminent individual.

I was heartened to read James Tolhurst's article on «The Nature of Heresy» (July 2009) and only wished he had expounded further at length and also got right back to first principles quoting St. Augustine of Hippo and the great St. Paul that the inimical core of all heresy is: «worshipping the creature rather than the Creator.»

The city of God loves God above all that he has created, while the city of this world loves the creature rather than the creator.

Given His onto - logical primacy, in his uncreated Personality and his created body and soul, it would be il - logical, in the deepest sense of the term (i.e. contrary to the Logos), if the conception of the Creator's human nature were subject to that creaturely power of co-creation by which new creatures are brought into being, for this is a fundamental aspect of human procreation.

Common sense says the «true creator» has respect for his creatures.

God the Creator had chosen to live as a creature.

This terrible gap which has been opened up between the Creator and his creatures must be bridged.

«In studying nature we have not to inquire how God the Creator may, as He freely wills, use His creatures to work miracles and thereby show forth His power; we have rather to inquire what Nature with its immanent causes can naturally bring to pass.»

John tells us that this same creative Word which was with God from the beginning, and was indeed basic to God's nature, has now become a creature, a specific human being, so that we are able to see the Creator in a form of his creation.

In this otherwise vast and possibly empty series of silent galaxies, the Creator made humans in order to have at least one creature able freely to respond to Him - either with love or not.

What would happen if you changed your story and believed, actually believed, that your creator LOVED all human creatures?

In Christ Jesus, marriage serves as a redemptive sign that the great chasm separating creature from Creator has been bridged, and the original unity intended by God has been restored, both among us and between humanity and its Creator.

Here is God in the form of a man allowing himself to be tried, condemned, and put to death by sinners, his own creatures who have rebelled against their creator.

For first we offer the sacrifice of praise and thanksgiving; then next we plead and represent before the Father the sacrifice of the cross, and by it we confidently entreat remission of sins and all other benefits of the Lord's Passion for the whole Church; and lastly we offer the sacrifice of ourselves to the Creator of all things which we have already signified by the oblations of his creatures.

Neoclassical theism answers that to be a creature at all is to be a creator on the nondivine level.23 So if God has creatures, their self - determinations will always add definiteness to the range of potentiality furnished by their causal conditions.

We simply do not know what creatures may exist elsewhere, and therefore we can not begin even to guess at other kinds of revelation which the Creator may have given, or may plan to give, in other parts of his apparently limitless creation.