Sentences with phrase «eternal is far»

It can't get to the truth because it originates from inside of us, and the gap between us and the ultimate and eternal is far too great for us to surmount.

Not exact matches

Then again, I am an eternal optimist, and the measure of what I gain on a daily basis from my shared work environment far outweighs any internal gripes I might have.

But (for me) it's far wiser to stick to concrete consequences (like playing on the freeway, or choosing to play in a playground instead) rather than resorting to «eternal» punishments or rewards in order for people to make proper decisions.

@Chad «the really fascinating aspect of Alexander Vilenkin Kinematic Incompleteness Theorem (the Borde Guth Vilenkin Theorem) is that not only demonstrates that OUR universe had a beginning, but it goes further to demonstrate that ANY universe (Multi-verse, Eternal Inflation, Cyclic Evolution, and Static Seed (Emergent Universe), etc.) that has a Hubble expansion greater than zero had a beginning.»

Christian, far - right, conservatives are damned to eternal «no - fun» for fun on earth; when they get to heaven for following their obsessive «no - fun, living by misconstrued, so - called gospel agenda they'll cultivate new customers cultivating protein by worms and other parasites preparing the living earth for new life!

The freedom of the Gospel, the capacity to entrust oneself to eternal love, far from «cramping our style» or «stunting our humanity» is the only access - route to true fulfilment, by means of a genuine participation in the divine life.

This is further evidence of Mind (and of the relationship of humanity to God and his eternal Son, Jesus Christ - but that's another question).

Far from a «contradiction of life,» this is an encompassing of the whole of life, a «transfiguration» of all limiting and restricting calculations of worth and importance, an eternal Yes to all peoples and places.

For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.

Music styles might possibly be in first place, but if so, the issue of eternal security is not far behind.

Now at some time in the eternal security debate, after all this talk about grace, someone says something like, «I think you're taking this grace thing a little bit too far.

Now, having established that God was, is, and will always be naked (The eternal God, you know), let's carry this a bit further.

According to catholic teaching, the existence of hell, of a state of eternal damnation, is an article of faith (as indeed, given free will and evil, it is a logical necessity); but that some human beings are or will be in fact damned is not an article of faith (though again logically it must be regarded as a possibility): hence Pere Teilhard's prayer further on in this passage.

Therefore, it is only in so far as we are, as Paul expresses it, «in Christ», united with him by faith which responds to God's grace reaching out to us in him, that we may hope to be raised to a share in his risen life of communion with the eternal God.

For Islam, the present world is but a transitory existence to be followed by the Eternal World which is better by far, «And verily the latter portion will be better for thee than the former» (Surah XCIII, 4).

But, beyond these limitations of particulars, the general modal individualisation is limited in two ways: In the first place it is an actual course of events, which might be otherwise so far as concerns eternal possibility, but is that course.

Far from being secondary, it was primary — the first element in Jesus» original preaching and the ultimate consummation of the «eternal purpose.»

Far more pervasive, however, than this apparent reconciliation with Buddhism, are the principal themes of eternal death and Christ's descent into hell.

So far as I know, this is the only rigorous formal classification (which as formal and a mere classification is beyond intelligent controversy) of possible doctrines about God — except mere dichotomies (e.g., God is or is not eternal, one with all reality, etc.), which are never very helpful because only one of the two classes has positive content.

An extended quote from Robert Wilkin provides further insight into why some believe in Jesus and others do not, and also what God is doing to help all people believe in Jesus for eternal life:

Consider further that the Book of Life, as it applies to unbelievers, is a record of those who have offered perfect obedience before God and are thus worthy of eternal life when they are judged by God on the basis of their works at the White Throne Judgment (Romans 2:6 - 16, Romans 10:4, Galatians 3:10 - 12, Revelations 20:11 - 15), none of whose names will actually be found in the Book of Life and will therefore be condemned (Matthew 19:16 - 22).

In order to interpret this core - principle of revelation, we must understand its essential presupposition; namely, that events are present «in» other events - present not just abstractly (through «eternal objects»), i.e., mediated by the «general,» but as singular events that effect their further history by their unique concreteness (PR 338).12 Whitehead recognizes precisely this constellation when he says:» [T] he truism that we can only conceive in terms of universals has been stretched to mean that we can only feel in terms of universals.

In the end, Paul's message in the first half of his letter to the Romans points to one single truth: Because God has done everything necessary as far as our eternal life is concerned, there is absolutely nothing we (or anyone or anything else) can do to lose our eternal life once we have it.

They are far too late to the party to play the role of an onramp to the chain of eternal security given that foreknowledge and predestination long precede it, being before the foundation of the world.

As for eternal damnation, hell, and all that — it's far too complex for me to weigh in... I think hell exists for those who separate themselves from God, but we know from the Book of Acts that Christians were having themselves baptized in the name of the dead.

Having established that God was, is, and will always be naked (The eternal God, you know), let's carry this a bit further.

And whatever the number of our days may thus far have been, we are equidistant from that eternal God.

nihilism: compassion doesn't really exist evolutionary naturalism: compassion is a foil for survival goals religion: compassion serves a transcendent reality (in so far as it reflects that reality) Christianity (in particular): compassion is the most powerful force in history, and reveals God's eternal heart

We believe that this representation of the structure of eternal objects by Prolog programs could be a helpful tool for further analysis of Whitehead's discussion of the structure of eternal objects (see SMW, chapter 11).

The conclusion I want to pull out of these considerations is this: if there is at least one actual entity in the world characterized by at least one eternal object, one specific form of definiteness, then this actual entity provides all the ontological ground required for the realm of eternal objects — an appeal to God is not necessary.11 And, indeed, in Whitehead, as in Aristotle, there is an eternity and an abeternity of becoming so that within the terms of the system it is inconceivable that there be any region of the extensive continuum, no matter how far it be extended fore or aft, where there is not a generation of actual entities exhibiting concrete forms of definiteness.

In fact, he repeatedly criticizes traditional monisms for not carrying this principle far enough; they exempted eternal being from dependence on temporal beings.

As Paul recognized in the Christian Church the marks of the supernatural Messianic community, in so far as it was the Body of Christ, so John teaches that knowledge of God and eternal life are enjoyed by those who are united to Christ.

You and I know that as far as eternal life is concerned, even if we're faithless and morally asleep (2 Tim 2:13 and 1 Thess 5:6,10), we'll live with Him.

Nor can it be wisdom to say, indiscriminately, that this something eternal has its time like the perishable, that it makes its circle like the wind that never gets further; that it has its course like the river that never fills up the sea.

For so far as the child is concerned, one does not talk about despair but only about ill - temper, because one has only a right to assume that the eternal is present in the child, and has never a right to demand it of the child, as one has a right to demand it of the grown man, to whom it applies that he shall have it.

The introverted despairer thus lives on horis succesivis [successive hours], through hours which, though they are not lived for eternity, have nevertheless something to do with the eternal, being employed about the relationship of one's self to itself — but he really gets no further than this.

The immediate man (in so far as immediacy is to be found without any reflection) is merely soulishly determined, his self or he himself is a something included along with «the other» in the compass of the temporal and the worldly, and it has only an illusory appearance of possessing in it something eternal.

Despair over the earthly or over something earthly is really despair also about the eternal and over oneself, in so far as it is despair, for this is the formula for all despair.

But the despairer, as he was depicted in the foregoing, did not observe what was happening behind him, so to speak; he thinks he is in despair over something earthly and constantly talks about what he is in despair over, and yet he is in despair about the eternal; for the fact that he ascribes such great value to the earthly, or, to carry the thought further, that he ascribes to something earthly such great value, or that he first transforms something earthly into everything earthly, and then ascribes to the earthly such great value, is precisely to despair about the eternal.

The good news in Scripture is that God has done everything that needs doing as far as your eternal life is concerned.

[18:46] Money and children are the joys of this life, but the righteous works provide an eternal recompense from your Lord, and a far better hope.

Further, it is not entirely clear in Whitehead's writings whether God is to be conceived as a single, eternal actual entity, or whether, after the manner of other personal beings, he is to be regarded as a personally ordered, temporal series of actual entities.

A definite eternal object is what it is apart from creativity, while an indefinite form depends upon creativity for its further determination.

So, with no further ado, I will let Duncan Stroik, editor of Sacred Architecture, say it: «Everywhere I went in Italy last summer, save the eternal city, churches were asking an admission fee.

In so far as «C major» is highly valued in this particular aesthetic synthesis, it is included and with it every other eternal object with which it is internally related — including «D major.»

It reveals something which can not be destined for the worms... this is far from all theology, simply the fact that the poorest little woodcutter, heath peasant or miner can have moments of emotion and a frame of mind which give him a feeling of an eternal home to which he is near.

yeah i think we should be far more intersted in the hells we make on earth then worrying about eternal life — a theology conjured up when people died much younger.

Believing that ritualistic superst!tions (praying in a specified manner, washing a certain way, visiting a holy shrine, bowing to an imaginary supernatural being, etc.) will somehow magically convince this super-being to * do * anything is simply not the truth; then going one step further and proclaiming that these beliefs are the * only * way or we will suffer eternal damnation.

Man as we know him today, man of metaphysics, of abstract thought, the creator of his own environment, the space - traveller, the moulder of himself, the man of God and of grace and of the promise of eternal life, precisely this man who is radically distinct from any animal and who at the moment of man's origin, though perhaps very slowly, took a path which led him so far away from all that is merely animal, yet in such a fashion that he carried with him the whole inheritance of his biological pre-history into these realms of his existence remote from the animals, was there when man began to exist.18 And what now is historically and externally manifest, was then present as a task and as an active potentiality.

First, there»... is an actual course of events, which might be otherwise so far as concerns eternal possibility, but is that course.»