Sentences with phrase «eternal nature of»

When I am in touch with that, I feel the eternal nature of Love and how profoundly it moves within me and within all of us.

The eternal nature of the modern book is vastly underappreciated, because the development is so new.

Denis Lenoir's cinematography is beautiful, evoking the eternal nature of the dance - club scene and yet sensitive to its nuanced changes, how it moved from DIY to corporate.

For they constitute the eternal nature of God and thus are always instantiated by an actuality.

A geologist who has discovered truths about the structure of the earth may be oblivious to the truths God has given us about the eternal nature of the family.

Viewed in this light, any appearance of inferiority of the Son and Spirit to the Father merely reflects our limited human condition and does not take into account the eternal nature of God.

eternal nature of that simply reply.

First, the primordial or eternal nature of God as the principal of abstraction or originality and the source of the initial aim, and second, the consequent or temporal nature of God in which God, as part of reality, interacts with the rest of reality.

In speaking about his views of eternity on Wednesday, answering a question from a caller based in Atlanta, Romney was echoing Mormon beliefs about the eternal nature of human existence.

The Christian proceeds, but he can do so only by faith, and he can speak about the eternal nature of hope only in the language of faith.

What amazes me about the traditional view of God is that it admits the eternal nature of form, but will not admit this as a given.

My son was leading a service on the Trinity and having talked about the eternal nature of the Trinity he pointed out that when Jesus called out those words the eternal Trinity itself was broken — for us.

Not exact matches

The Son's body was not an alien or unanticipated addition to his eternal nature; it was a revelation of that nature.

The best explanation or speculation as to why God would create is that is the very nature of eternal goodness.

«For since the creation of the world God's invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

God placed temptation in the direct path of his two naïve children and allowed them to be tempted by the serpent (Genesis 3: 1 - 7), resulting in a single mistake that would contaminate hundreds of billions with a sin nature worthy of eternal torture?

(Psalm 14), and Paul wrote «For since the creation of the world God's invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that people are without excuse.»

and at the time of jesus moses gallileo newton charles darwin, people opposed them but ultimately the same people bowed to their eternal truth, so norm is man made not natural and it changes from time to time, the only thing which is self reliant and unchanging is mother nature, so Sikh faith is not a ritualistic dumb faith, indeed it's a lifestyle which tells to «Respect and follow The Laws of Nature and not to destroyy the beauty of nature&rnature, so Sikh faith is not a ritualistic dumb faith, indeed it's a lifestyle which tells to «Respect and follow The Laws of Nature and not to destroyy the beauty of nature&rNature and not to destroyy the beauty of nature&rnature».

Once you characterize God as eternal, omniscient, omnipotent, not subject to or constrained by the laws of nature you can claim anything you want about him.

Jeremy it just hit me like a bolt of lightning i am so excited about this thought that salvation has nothing to do with eternal life but is speaking of losing the ability to be an overcomer in Christ.Having been there as a carnal christian i always believed in Jesus but i felt i did nt have the power to live a christian life so i felt like a hippocrite i was still subject to sin and sinful desires.So in that sense i had never received salvation because i had never been an overcomer in the first place.So i can see how a christian could lose there salvation having once walked by faith but that does nt effect there eternal life in Christ.Just so others know i am now walking by faith and am an overcomer i know what it is like to experience the power of the holy spirit and to not be overcome by my old nature that is what Jesus wants us all to experience rather than being a victim of the enemy.Whether we are an overcomer or not does nt effect our eternal life.brentnz

But his insistence that» [t] he envisaging creativity, the continuum of extension, B's anticipatory feeling of C, the disjunctive plurality of attained actualities, the multiplicity of eternal objects, and the primordial nature of God are all alike involved in the creation of C's dative [i.e., purely receptive] phase» (326) would lead one to believe that some sort of objective medium must he present to facilitate the transmission to the new occasion of so many non-objective factors in its self - constitution (e g creativity, the anticipatory feelings of B and other past occasions, the multiplicity of eternal objects, the divine primordial nature, etc.).

And just as there are certainties we have learned from nature, such as the laws of science, gravity, and thermodynamics, there are also certainties we can learn from Scripture, such as the holiness of God, our own sinfulness, and our need to believe in Jesus for eternal life.

God's own Word assumes our nature: Son of God in swaddling bands; Light of light, and God eternal held in Mary's gentle hands.

Romans 1:20 «20 For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.»

In the primordial nature, taken in abstraction from acts of becoming... eternal objects have togetherness but not gradations of importance.»

From the lack of a final and necessary order of eternal objects in the primordial nature of God it follows that there is no final order of nature.»

As Paul would say, «Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made» (Rom.

It now becomes clear that God's envisagement of the eternal objects is necessary, not only to secure definiteness of outcome in nature but to secure any agency whatsoever for them.

The complete system of eternal objects is included within what Whitehead calls the «primordial nature» of God.

By the «ontological principle,» the system of eternal objects, or possibles, must be grounded in some actual existent, in this case God's mental pole, or God's primordial nature.

«His ultimate explanation is that each factual entity] in its initial phase prehends God,» as it must do, because only through the mediation of the divine nature is there an «envisagement of the entire multiplicity of eternal objects» (cf. IMW 269).

He explained: She gave God's son a human nature; she gave the Eternal Word — God the Son, the second Person of the....

But if this is the case what are we to make of those several passages in which Whitehead speaks variously of an «inevitable ordering of things, conceptually realized in the nature of God» (PR 244, italics added, or of «the eternal order which is the final absolute wisdom» (PR 347, italics added)?

So the only remaining conclusion is that the «eternal objects» have their ground in a supertemporal entity, in God, who «conceptually» holds within God's «primordial nature» the totality of possibilities for creation.

For Locke, society can no longer be seen as part and parcel of the eternal, divinely ordered nature of things.

Worse than just the threat of «extinction», this threatens the eternal frustration of human nature - spiritual as well as physical death.

The Primordial Nature is God's eternal envisagement of pure possibility, not unlike Plato's «forms.»

Jesus Christ is the «Elect One,» not by some effort of human nature alone, for that would not be real election, but by God's eternal purpose which «from the beginning of the world» — and long before it, too, if we may so speak — has determined that «in the fullness of the times» there shall be just such an actualization of the potential God - Man relationship as Christian faith discerns in Christ our Lord.

But it was the Father's will to redeem humanity from slavery to evil and eternal corruption, and precisely for the sake of His Son in whom humankind was created and called to become co-sharers of the Divine Nature.

«Jesus Christ, our Lord and God, when he was about to offer himself once on the altar of the Cross to God the Father, making intercession by means of his death, so that he might gain there an eternal redemption, since his priesthood was not to be extinguished by death, at the last Supper, «on the night that he was handed over», left to his beloved Spouse the Church a visible sacrifice, such as the nature of man requires, by which the bloody sacrifice achieved once upon the Cross might be represented and its memory endure until the end of the age, and its saving power be applied to the remission of those sins which are daily committed by us.»

Each and every divine occasion must then fully exemplify the primordial nature, and with it the entire realm of eternal objects.

The apostle may be a commoner, a fisherman, a one - talent man by nature, or he may have ten talents — yet all that he has is dedicated to the service of the Eternal and as such is lifted up.

The eternal Son of God has truly suffered and died, but he has done so by virtue of his human nature (suffering in both body and soul).

12 In other words, an adequate trinitarian theology can not develop a notion of God's actions in history that is incompatible with its claims about God's own eternal nature.

When you examine the nature of that Cause, you see that it must be outside the universe's beginning, realm and time, and is not subject to it, that is non-temporal — without beginning nor end, hence NON-CHANGING, hence Eternal, hence UNCAUSED, hence Metaphysical, hence «First Cause.»

Whitehead maintains that, in addition to the «real potentiality» of the given world, there is a «general potentiality» provided by the multiplicity of eternal objects as envisioned in the primordial nature of God's character (PR 65 / 102).

Eternal life is not in knowing the nature of man, but its in knowing the only one true God and his son Jesus.

I'm no biblical scholar, but this is addressed in Romans 1:20 «For since the creation of the world God's invisible qualities — his eternal power and divine nature — have been clearly seen, being understood from what has been made, so that people are without excuse.»

He is: • Supernatural in nature (as He exists outside of His creation) • Incredibly powerful (to have created all that is known) • Eternal (self - existent, as He exists outside of time and space) • Omnipresent (He created space and is not limited by it) • Timeless and changeless (He created time) • Immaterial (because He transcends space) • Personal (the impersonal can't create personality) • Necessary (as everything else depends on Him) • Infinite and singular (as you can not have two infinites) • Diverse yet has unity (as nature exhibits diversity) • Intelligent (supremely, to create everything) • Purposeful (as He deliberately created everything) • Moral (no moral law can exist without a lawgiver) • Caring (or no moral laws would have been given)

The latter are not susceptible to cataloguing as mathematical Platonic forms; hence, despite Whitehead's explicit remarks that the Primordial Nature includes all eternal objects (PR 134; cf. 70), the Primordial Nature is identified with the eternal objects of the objective species.