Sentences with phrase «divine experience»

Finally, we can imagine how the diversity of creatures and ecosystems adds to the aesthetic richness of the encompassing divine experience.

This failure also applies when he tries to base dipolarity on temporal differentiation, because using time to distinguish moments of divine experience would require a fundamental reworking of the notion of eternity, which Hartshorne has not done.

She channels a new healing system from Mother Mary called LoveLight Illuminations and was guided to create a center for divine experiences with the LoveLight energy.

He expressly says God is not to be an exception to the principle of dipolarity, so why is Whitehead so vague on the necessity for divine experience to exhibit the epochal dipolarity of coming to be and passing into objective immortality in others?

By virtue of the reception of these events into divine experience they are saved from any absolute perishing.

second) The most basic religious datum of black theology is that human experience becomes divine experience, that our suffering becomes divine suffering, in that God actually experiences our experience of humiliation, pain, and suffering.

Come and enliven the most divine experience of yoga and spirituality on this land with our 500 Hour Yoga TTC program in India.

Because of this difference it is possible and necessary to distinguish between metaphysics in the broad sense, for whose truth the criterion is unavoidable belief or necessary application through human experience, and metaphysics in «the strict sense, for whose truth the criterion is unavoidable belief or necessary application through experience as such, even divine experience.

This basic, similar structure is the human capacity to receive divine experience and the divine capacity to give it, culminating in the final act of human openness to God — death.

* know an experience of «the resurrected Jesus» or any other positive divine experience as an experience of the immediate and tangible presence of God, to know with confidence the reality of being and being in and of the Kingdom of God.

Furthermore, since God is conceived by Hartshorne as a society of actual occasions, it is legitimate to ask what the temporal extension of a single divine experience is.

Von Rad (1972) has rightly summed up the situation as he says, «the experiences of the world were for Israel always divine experiences as well, and the experiences of God were for her experiences of the World» xxviii.

According to black theology divine experience is inseparable from the experience of black suffering.

This query seems to lead inescapably to the conclusion that, in this case, there would be a successive actual infinite, namely, the actual asymmetrical infinitude of divine experience — not mere time — prior to the hypothesized act of special creation.

His was always a perfectly actualized capacity for divine experience.

Theodore Walker makes the point: «The most basic religious datum of black theology is that human experience becomes divine experience, that our suffering becomes divine suffering, in that God actually experiences our experience of humiliation, pain, and suffering.»

His head came out and cleared to his neck as I cupped his head in my hands and whispered to him: you are welcomed, loved and accepted... upon hearing my voice he immediately opened his eyes and it was the most divine experience I have ever had in my entire life (now's the time to cry if you feel so inclined...) His body then quickly emerged and I caught him in my hands and it was a BOY!

All experience is experienced by the divine experience.

For if the time of the precreation divine experience did not share the successive nature of postcreation divine experience (which entails asymmetry), how could we characterize it as time at all?

First, it would mean that God is identical with divine experience.

I don't know what he means by «the Father's judgment on the sin of the world,» and I don't find his distinction between the divine experience and the eternal essence to be helpful.

Amid the self - structuring of the divine experience, God, too, might become a mother for those who need divine parenting, a friend for those who need divine friendship, and a lover for those who need divine intimacy.

This excludes all real process or succession in the divine experience.

It suggests that the whole of nature is part of the divine self; it shows how the exploitation of nature impoverishes the very richness of divine experience; it encourages a respect for the intrinsic value of individual organisms; and, in saying that God loves the world as a self loves a body, it suggests that embodiedness itself is a good to be cherished rather than an evil to be avoided (McFague, 74).

What happens in the world «makes a difference» to God in that those events influence the quality of the divine experience of the world.

Also the World is one as unified within the divine experience, while God becomes many in respecting and preserving the manyness of the World.

In this way every actuality perishes, yet lives forevermore as part of the divine experience.

Thus the divine experience is «always immediate, always many, always one, always with novel advance, moving onward, and never perishing» (PR 525).

Furthermore, by asking, as is done always at that meal, that God remember what was done in that past event, the Jews are expressing the conviction that in the never - failing memory of their God what was done at the first Passover is integrally part of what we might well style, in our own modern idiom, the divine experience.