Sentences with phrase «eternal realities in»

C.f. M.Levering, Sacrifice and Community: Jewish Offering and Christian Eucharist (2005), p. 90: «In teaching human beings about eternal realities in accord with the manner of human knowing through sensible things, God works through the visible sign to make present the invisible reality».

Comparable in its depth is the great Penitential, probably the most poignant expression ever written of man's sense of his unworthiness in presence of the eternal realities in which he exists:

When they respond to him and follow him they respond and follow an eternal reality in the temporal.

Not exact matches

One traditional way of saying this is that mind and world, according to their different modes, both participate in the same eternal forms; but that merely defers the epistemological enigma to a higher level of reality.

But as previously mentioned, your belief in non existence is no more or less a verifiable reality than my belief in eternal life.

1) nothing in this physical universe is the reason for its own existence 2) A causal chain exists 3) no causal chain is of infinite length 4) Only the supernatural (that which exists outside of physical reality) can be the ultimate cause of all physical reality 5) That supernatural cause could not itself have a cause, because infinite causal chains do not exist 6) This eternal, supernatural enti.ty we call, God.

I don't need an «eternal purpose», whatever that is, especially because «eternal purpose» in reality means consuming and pondering mystical writings and sermons which are solely based in the imaginations of the authors.

For if those with faith come up short we have lost nothing for we were happy in hoping for eternal life, but if those without faith come up short then they have to face the reality that they rejected God and they missed out on the greatest opportunity, plus they probably were never truly happy in this life.

Deep familiarity with the Bible enables us to penetrate the Kultursmog of the present and see things in the light of eternal reality and the divine gifts of creation and redemption.

In reality it will be exactly what the eternal lost deserve.

in Process and Reality, Whitehead shows that the eternal objects constitute a realm only by virtue of God's envisagement of them.

Through Nietzsche's vision of Eternal Recurrence we can sense the ecstatic liberation occasioned by the collapse of the transcendence of Being, by the death of God — and we may witness a similar ecstasy in Rilke and Proust; and, from Nietzsche's portrait of Jesus, theology must learn of the power of an eschatological faith that can liberate the contemporary believer from the inescapable reality of history.

In Oriental Mysticism, Altizer observes that Heidegger, also, maintains that being is not an eternal reality equitable with the sacred or God; rather, it is a historical event involved in the establishment of Dasein, human existence.2 Heidegger comments: «If I were to write a theology, which I am sometimes tempted to do, the word being would not be allowed to appear in iIn Oriental Mysticism, Altizer observes that Heidegger, also, maintains that being is not an eternal reality equitable with the sacred or God; rather, it is a historical event involved in the establishment of Dasein, human existence.2 Heidegger comments: «If I were to write a theology, which I am sometimes tempted to do, the word being would not be allowed to appear in iin the establishment of Dasein, human existence.2 Heidegger comments: «If I were to write a theology, which I am sometimes tempted to do, the word being would not be allowed to appear in iin it.

From this point of view, the scholastic principle that there is an essential and eternal difference between God and the world must necessarily result in a denial of the event or the reality of the Incarnation.

Vorhanden, which Heidegger uses of the peculiar mode of being characteristic of inanimate objects, as contrasted with responsible human Dasein, I have translated by «tangible», as in Bultmann the antithesis is not so much between Vorhandensein and Dasein as between the tangible realities of the visible world and eternal realities, very much like the Pauline contrast of kata sarka and kata pneuma.

I would be willing to be patient and pray that theists will have the supernatural reality of God and truth revealed in love, grace and mercy... before it is too late for their eternal calling.

He sees the structure of being as the eternal order in the mind of God, but he wants to conceive reality including God himself as exhibiting a real history of concrete happenings.

But if this is the case, the reminder will vanish instantly like a tiny atom in the eternal potentiality which was present in his soul, and which now becomes a reality, but again as reality eternally presupposes itself.

The only creative God we recognize is the creative event itself, So also we ignore the transcendental affirmation in the Greek tradition of the reality of Forms of value, uncreated and eternal, having causal efficacy to constrain the shape of things without themselves being events at all.

This task requires the cultivation of spiritual life to the point that the lives of seminarians become sensitive to the true and eternal realities of God revealed in Christ, and committed to these realities as the basis of their ministry.

Ogden's own view is to look upon God as Process, as a social reality that interacts with human persons in a relational way, and who is temporal and historical because he grows, matures, evolves and becomes, while at the same time being God because he is likewise infinite, eternal, unchanging and immutable.

The religion of the mind ties you hopelessly to the past; the religion of the spirit consists in progressive revelation and ever beckons you on toward higher and holier achievements in spiritual ideals and eternal realities.

But what chance does the Father have to appear as a God of supreme loyalties and divine ideals in the souls of men who give little or no time to the thoughtful contemplation of such eternal realities?

He does not argue, but merely asserts that the relational essence of an eternal object A refers to «a set of extensive relations which give it [A] a status in this abstract system» and «to logico - mathematical relationships» akin to eternal objects of the objective species in Process and Reality (PW 77/79).

It is notable that in his discussion of eternal objects Mays makes but one passing reference to Whitehead's main work (PW 77/79), particularly since his book purports «to be a commentary on some of the more important aspects of Process and Reality» (PW 13/8).

Moreover, the traditional African perception that events move backward in time from Sasa to Zamani reminds me of Whitehead's doctrine of perpetual perishing; and also, the perception that all events are preserved in the eternal reality of the Zamani — «the state of collective immortality» — reminds me of Whitehead's doctrine of the objective immortality of the past.

a reality... so there really is no «nicer way» physical death isn't nice... it isn't all good stuff... with the exception it is the vehicle for thos of us who believe in Gods Promises to eternal life..

In everything we observe, we find mutability in all physical reality, ergo the physical universe is not eternaIn everything we observe, we find mutability in all physical reality, ergo the physical universe is not eternain all physical reality, ergo the physical universe is not eternal.

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

These indeed are the ideals of the Christian ages, or some of them, or at least they sound very like them, but in the Christian Ages they were all deeply rooted in something bigger and grander, in something that was no mere ideal but an eternal reality.

Though man's personality becomes a reality through the relation of the I to the human Thou, it is already potential in his created uniqueness, his relation to the eternal Thou.

Whitehead's cosmology is based on a double foundation: time - space, on the one hand, and what he (in Process and Reality) calls «eternal objects,» on the other.

We know of his will only the eternal; the temporal we must command for ourselves, ourselves imprint his wordless bidding ever anew in the stuff of reality....

The ultimate reality, instead of being, as in Jewish apocalyptic, figured as the last term in the historical series, is conceived as an eternal order of being, of which the phenomenal order in history is the shadow or symbol.

There are differences, thirdly, as to the nature of the object — whether it is material reality, thought in the mind of God or man, pantheistic spiritual substance, absolute and eternal mystical Being, or simply something which we can not know in itself but upon which we project our ordered thought categories of space, time, and causation.

Finally, because of all this, the Christian proclamation has as its end - product the bringing to the hearers an awareness of the reality of newness of life — what in the Fourth Gospel is called «eternal life» and «abundant life», what St. Paul is getting at when he speaks of «life in Christ» as possessing a particular and specific quality of giving - and - receiving in love, in divine Love which is then reflected and enacted in human loving, with its association with justice and righteousness and deliverance from loveless existence.

When the pastor speaks of faith in eternal life, he will try to show that this faith is a declaration about present reality, not only a promise of something beyond death.

Human beings as limited creatures were fragile and weak, but placed in God's love; this reality was seen within the context of eternal and perfect love.

«111 In it he observes that the basic claim of secular man is the refusal «to consent to that traditional interpretation of the world as a shadow - screen of unreality, masking or concealing the eternal which is the only true reality.

However, as Dr. Lampe says in the same paragraph, «this does not imply that these men were not confronted with the Lord's presence as an eternal reality.»

Just as Christ in his concrete historical reality (and not only as the eternal Logos of the world) is the salvation of all men, even of those who lived before his time, through hundreds of thousands of years of an immeasurable, toiling history, obscure and unintelligible to itself, the same applies, mutatis mutandis, to the Church.

We may recall that Christianity is in the first instance a gospel, a proclamation, in which it is declared that the eternal Reality whom men call God has crowned His endless work of self - revelation to His human children by a uniquely direct and immediate action: He has come to us in one of our own kind, the Man of Nazareth, uniting to Himself the life which, through His purpose, was conceived and born of Mary, and through this life in its wholeness establishing a new relationship to Himself into which the children of men may enter.

Then, freed from its downward tendency to the finite, it can effect the dynamism towards the God of eternal life who, in his innermost reality as communicable and as communicated, is the goal and end of man's supernatural vocation.

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.

This referential character adds what is commonly overlooked in discussion of ideality and reality — namely, no eternal object (or ideal) is ingressed (or realized) simpliciter, but only as a relatum whose relata are simultaneously ingressed relatively (insofar as they are graded in value up or down).

In Process and Reality the first of these two features is expressed as «the unconditioned conceptual valuation of the entire multiplicity of eternal objects,» (Process and Reality, Corrected Edition, ed.

5 This is a remarkable anticipation of Whitehead's view in Process and Reality that God's primordial ordering of the world's possibilities (the eternal objects) is the ultimate source of novelty in an emergent universe, except that Thornton understands these possibilities to be everlasting rather than timeless.6 This reification of what for Whitehead is purely possible, needing concrete embodiment in the actual world, leads Thornton to conceive of the eternal order as absolutely actual in its unchangeableness, identical with God.

Even for those who believe in the Christian possibility of eternal life, death is still a reality and still stings.

Both in eternal standing and in spiritual experience / reality.

29 This generalization is possible because of the specific content he assigns to the christological aim: «The aims given to Jesus and actualized by him during his active ministry were such that the basic vision of reality contained in his message of work and deed was the supreme expression of God's eternal character and purpose.»