Moreover, only very little in the constitution of the Church is really of
immutable divine law, and this law itself will inevitably exist in concrete historical forms which are not simply unchangeable.
Through his religious education every mature Christian ought to be able to distinguish between the actual dogma of the Church and theological opinions that may be changed and improved, between
immutable divine law and changeable human law.
Thus faith is
immutable divine law of the Church and also true and living practice, determined not only by abstract principles but also by concrete ideals.
And it should at once be noted also that as long as such a Church law is in existence, the character of its obligation, the possibility of being excused or dispensed from it, the possibility of discussing its expediency or the need to change it, the possibility of knowing oneself not bound by it in a particular concrete case etc., are of quite a different kind from any case in which
an immutable divine commandment is involved.
It is of course impossible here to demonstrate with full grounds the fact that such and such a provision of canon law belongs to
immutable divine law, whereas others belong merely to mutable Church law.
There is
immutable divine law in the Church and the Church in its clear unclouded awareness of the faith has always been conscious of the fact in regard to such fundamental laws as a whole.
We can not of course go more closely here into the question why the Church has the right and duty, not only to promulgate and inculcate the precepts of
immutable divine law and to supervise its observance, but on its own initiative to go beyond this and lay down positive legal prescriptions, and impose obedience to them as a Christian's duty, although they are enacted with full consciousness that they are not necessarily eternally valid but can be changed and even abolished.
Not exact matches
This would assume an «imaginative,» not a historical, disposition: a
divine intent in history, God - gifted
immutable laws of morality, to which man has a duty to conform; order as a first requirement of good governance, achieved best by a restraint and respect for custom and tradition; variety as more desirable than systematic uniformity and liberty more desirable than equality; the honor and duty of a good life in a good community as taking precedence over individual desire; an embrace of a skepticism toward reason and abstract principle.
So conceived, God is not an
immutable, unchangeable,
divine overlord.
The first is unchangeable, either because it is law which flows from the absolutely
immutable nature of God and man, or because it is law which promulgates God's revelation as the
divine will for the whole Christian era of grace and Church.
For
divine knowledge and love make a real difference in the creature, but can not make any difference to an
immutable and necessary God.
By
divine and therefore
immutable right the Church has a ministry that is represented by individual persons.
For this shortage would seem to be by no means so acute if the Church were to entrust the laity with whatever is not prohibited to them by the
divine and
immutable law of her constitution.
To the extent that in canon law there are maxims which belong to
divine,
immutable law and derive from the essence of natural or supernatural realities, they also belong to the Church's doctrine of faith, to its dogma.
According to quite traditional teaching they can distinguish also between principles of action that are of
divine and
immutable law, and positive ecclesiastical decrees which are changeable.
For according to Catholic ecclesiology the fundamental constitution of the Church is of
divine right and hence
immutable.
(1) Unlike classical theism, black theology has never conceived of
divine perfection in such a way as to entail that God is wholly
immutable.
Faustus Socinus and his followers were the first to break, not only with trinitarianism and the worship of Jesus as literally
divine but above all with the one - sided view of God as
immutable and merely infinite, also with the tragic error of omnipotence in a sense contradictory of freedom in human beings.
(1) The classical conception of
divine perfection is faulty in that it concludes wrongly that in order for God to be perfect, God must therefore be conceived as unchangeable /
immutable in every respect.
The pure prophets are distinguished from the apocalyptic ones, as from the seers and
diviners of other religions, by the fact that they did not wish to peep into an already certain and
immutable future but were concerned only with the full grasping of the present, actual and potential.
They continue to regard the Torah as the
divine and
immutable word of God.
And consonant with the
immutable position of Yahwistic prophetism, whose primary proposition is always the effective impingement of
divine life upon history, the meaning of Solomon's reign and of events subsequent to it is discerned in the scheme of sin and judgment: like Babel, apostasy results in the rupture of human community.
It provided also the starting point for the long theological tradition of classical monopolar theism in the West, which held that
divine perfection was exclusively the perfection of eternal and
immutable being.
Given his dipolar theism, Hartshorne must also be interpreted in this passage as affirming not that the «eternal abstractor» has an
immutable vision of the categories in every actuality but that each
divine feeling recognizes anew that it bears a categorial essence which will also have been borne by all other
divine feelings.
While deep lessons for acting humanely can be learned from eating kosher (not cooking a kid in its mother's milk or not eating higher life forms like whales or monkeys) the ultimate reason for observance must simply be that it is
divine and thus
immutable and enduring — but it is still up to each individual to maintain the links of the chain of this unparalleled tradition for it to endure for future generations, for Mose and his children and their own...
But he does say that God is not omniscient in the traditional sense, and that even a
divine purpose can not be simply
immutable.)
Agassiz defined a species as «a thought of God» - permanent,
immutable, and designed specifically as part of a
divine plan.