Sentences with phrase «divine order of the world»

Heeding the words of Paul — «in Christ there is neither bond nor free, Jew nor Greek, male nor female» — generation upon generation, impeded often by formidable circumstances, succeeded in strengthening in men's minds the significance of the divine order of the world and, within that order, of the individual.

Not exact matches

Spinoza'a concept of God as with Einsteins seems to fit your view (with the exception their view sees the observable as divine) «complete law and order in a world which objectively exists».

The mystery of creation and the history of salvation can then be shown anew to the world with great clarity and power as the one unfolding plan of Gods Wisdom and Love in which all things are ordered towards the incarnate Lordship of Jesus Christ in whom we are destined to be made co-sharers of the divine nature (2 Peter 1:4).

There can be no doubt that God makes decisions a propos of the disjunctive multiplicity of eternal objects; the difficulty is to establish in precisely what sense these divine decisions are distinguishable from the choices and calculations made by the Leibnizian deity Whitehead's dilemma seems to be this: on the one hand, the principle of classification is to be challenged by positing the primordiality of a world of eternal objects that knows «no exclusions, expressive in logical terms»; on the other hand, positing pure potentiality as a «boundless and unstructured infinity» (IWM 252) lacking all logical order would seem to be precisely that conceptual move which renders it «inefficacious» or «irrelevant.»

What ties together Shenk's different arguments is what I call the divine inversion — the many ways in which God acts contrary not merely to physical nature, but to what humans take to be the natural order of things in the social and political world.

like the pagan I worship a God who can be touched; and I do indeed touch him — this God — over the whole surface and in the depths of that world of matter which confines me: but to take hold of him as I would wish (simply in order not to stop touching him), I must go always on and on through and beyond each undertaking, unable to rest in anything, borne onwards at each moment by creatures and at each moment going beyond them, in a continuing welcoming of them and a continuing detachment from them; like the quietist I allow myself with delight to be cradled in the divine fantasy: but at the same time I know that the divine will, will only be revealed to me at each moment if I exert myself to the utmost: I shall only touch God in the world of matter, when, like Jacob, I have been vanquished by him.

Thus the traditional conception of deity, which we have received from our past, puts its main stress on divine absoluteness or aseity; on divine causative agency as the explanation of everything that occurs whether by direct divine willing or by indirect divine permission with respect to evil done in the world; on divine self - containedness and hence lack of necessary relationship with anything else; on divine impassability, which makes any suffering impossible for God; and on divine moral perfection, with the giving of laws in accordance with which everything should be ordered.

In order to let the world come into existence, and then to continue to be itself and not just an emanation of God's own being, an omnipotent Creator would somehow have to restrain or «rein in» the divine presence and power.

Stoicism offers an obvious example: a vision of the universe as a fated, eternally repeated divine and cosmic history, a world in which finite forms must constantly perish simply in order to make room for others, and which in its entirety is always consumed in a final ecpyrosis (which makes a sacrificial pyre, so to speak, of the whole universe).

(1) On page 163, in discussing the scope of the divine actual world, Kraus tells us that «some Whiteheadian scholars, notably Charles Hartshorne, have rejected Whitehead's assertion that God is «always in concrescence and never in the past» (PR 47) and replaced it with an interpretation of God as a personal order of divine occasions.»

On the other hand, finding a unitary principle for the manifold of discreet entities, which includes human experience, is made problematic by a denial of divine relativity because the relative nature of God did at least that unify the world into an ordered and organic whole.

In order to provide an «infallible» guide for actuality; a «divine lure,» God requires cognitive infallibility; an in - depth knowledge of the world, precisely what only divine relativity and the assertion that the world is the body of God can fully explain, or so it is claimed.

A «specific divine action» is required in order to produce «a new level of being,» one which the natural world can not reach on its own resources.

The divine was driven out of nature not to turn nature into a technological instrument, but rather to make it the habitation of the devil; the religious «man» should shun it and flee from it in order to save «his» soul for a higher spiritual realm outside of and against the body and the visible, created world.

By the same token the summons of our human existence can not be to overcome the division of being and reality in order to let the divine take seed, grow, and ripen in the perceptible world.

When this happens, the aggressively masculine stance and the dislike of women's having their part and place in the affairs of the world — and in religious communities, the refusal to give women a full share in the communities» life and in their ordained ministry — are taken to be supported by the cosmic order and hence given a divine force in human affairs.

God is still that supreme reality who on the one hand maintains order and provides novelty and on the other hand through the process of nature and history secures ends that are incorporated into the divine self (in the divine «consequent nature,» as process thinkers would say), and thus validates and vindicates what is done in the world.

Therefore the tradition has spoken insistently of judgment — or to use perhaps a better word, appraisal — both moment by moment and at the conclusion of every human life, with a further appraisal made when the entire created order is evaluated in its contribution or failure to contribute to the advancement of the divine purpose in the world.

In order for the world to be independent of God and to possess its own existence, or to undergo a genuine self - transcendence in evolution, its creative ground would in some way make itself absent from that world instead of overwhelming it with divine presence.

Thus God seeks to «lure» the world toward more desirable forms of order.81 The power of the divine ideal, however, is not different in kind from the influence of other past actual entities.

The notion of a cumulative achievement of good in history which brings about in the world a more complete embodiment of the divine order was an integral part of the liberal Christian theology.

In order for such an idea to have relevance in the world, it is necessary to overcome the age - old problem of divine impassability.

To determine that God has a so - called created divine order with men in roles of leadership by default of gender, and women in subservient roles, by default of gender, is to actually agree with the cosmos, or world system.

Beginning with the experience of Paul, the Christian view of this world which came to theological expression in the Reformers and which has now been revived with great power in the contemporary Protestant theology, has always shown a certain distrust of identifying human efforts toward the good with the divine work of redemption on the ground that the good as man knows it and seeks it is really of a different order from the good revealed in Christ.

This led them to assert not only that Jesus expected the imminent and catastrophic end of the world and God's establishment of a new order through his divine messenger, the Son of man, but also that this was the only way in which Jesus conceived the kingdom of God.

In order to see the particular character of the divine aim actualized in the Christ - event, we may speculate a bit upon the evolutionary advance of the world by considering its possible future development.

And the reason I still pray for a divine interruption in the natural order of things, in the way of the world, is because I believe that God is, truly, wonderfully, redemptively, Love.

An alternative formulation is that the world as a unity is explainable only by the divinely inclusive love that binds the many into a single cosmic structure; and, therefore, the world of secular experience is nonsense if God does not exist.79 Similarly, one neoclassical version of the traditional teleological argument would be that the fact that the world has any order at all is only to be explained by an eternal divine Orderer, because apart from God it is impossible to understand why chaos and anarchy are not unlimited and supreme.80

As natural men, Paul is saying, we die; as members of the new community we share proleptically in the life of the world to come, the new and divine order which is indeed already breaking in upon us.

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.»

In the fallen world order, Original Sin blocks our primal integration into grace and the gift of divine faith is now given in the first nascent dawning of personal knowledge and love of God as we are drawn into the Life of the Trinity by the action of Christ though the Church at baptism.

God, so understood, is not only the chief causative principle, although He is not by any means the only such principle (since there is freedom of decision throughout the world - order); He is also the supreme affective reality, because what happens in the world, by precisely such free decision and its results, makes a difference to and (if we may put it so) contributes to the divine principle in providing further opportunities for advance as well as in enriching the experience of the divine itself or himself.

The only basis upon which knowledge of that divine nature may be founded is the order of the experienced world.

Whitehead in his turn, as Lewis Ford has pointed out, claimed that anything complex needs an explanation in a decision somewhere, and even the metaphysical structures of the world are the result of the divine primordial act giving order to the otherwise chaotic eternal objects (cf. 2).

Whoever possesses strongly this sense comes naturally to think that the smallest details of this world derive infinite significance from their relation to an unseen divine order.

But the ordering of the world (e.g., the separation of water from land) did not result from a morbid conflict within a dysfunction divine family, as we read in Enuma Elish.

We must begin by casting suspicion on those speculative theodicies that postulate a facile divine harmony or rational world order as the solution to the problem of evil.

Therefore, in attempting to relate the notion of divine causation to such a universe we have to understand God not only as the ground of whatever order happens to have emerged, but also as the creative pull that energizes the world's ever becoming «more».

As the occasions of the world - process (including those of our own experience) appropriate the power of a divine ordering principle and ground of novelty at the primary pole of perception, they are not forced into a deterministic response to God's influence.

So huge are the world's moral horrors, Ivan argues, that they undermine any notion of divine order and purpose.

The Bible is not about conveying divine principles for starting and managing a Christian business — but is instead about Christ on the cross triumphing over all principalities and powers and so radically transforming everything we consider to be our business... Scripture then ceases to about teaching about biblical manhood and womanhood or biblical motherhood and fatherhood — and becomes instead the story of how a covenant - making and promise - keeping God took on full human personhood in Jesus Christ in order to reconcile this alienated and wrecked world to the eternally gracious Father.»

Out of all the dames, I am in fact attached only to Mrs. L. who is absolutely harmless and decent, and even with this there is no danger to the divine world order.

Together they demonstrate the era's distinctive approach to composition and subject matter, informed by principles of rationalism, respect for the art of classical antiquity, and by a belief in a natural world governed by divine order.

As Greens accepted 100th anniversary of Lenin's born as their top fest — Earth Day — telling Lenin is a divine son of Gaia who brings about Gaia's real order then their symbol should be the green not blue planet Gaia with huge red muliebria from which Lenin's revolutionary head protrude out to the world.