Sentences with phrase «in absolute understanding»

Produced by Larry Fessenden's Glass Eye Pix, The House of the Devil reminds of Fessenden's own turns behind the camera (Wendigo in particular) in its icy patience, sure, but mostly in its absolute understanding of how to use negative space to evoke the things that are truly scary to people.

I expect my love for Him to deepen throughout my life, culminating in absolute understanding and appreciation and reciprocation of His love throughout eternity with Him.

Not exact matches

Beyond this explanation, the workings of the machine — a 37 - cubic - metre black box in which a thumbnail - sized superconducting chip is cooled to within 0.01 degrees of absolute zero — are shielded from the layperson's understanding by the opacities of quantum theory.

«The idea here is to look at the top - seeded names in the NCAA and use them as a lens to help you understand why we like some of our absolute favorite stocks,» said the «Mad Money» host.

Faith in truth absolute, foundation of existence in understanding or hinduism, denial of truth absolute in hinduism, ignorance.

Perhaps when my earthly work is «done», I will have the capacity to understand, accept, even revel in the absolute love that my beliefs tell be my Heavely Father has.

Quite apart from Krause's enterprise, one finds elements of panentheism in Plato's being and becoming, in Nicholas of Cusa's Infinite that reconciles all opposites, in the Absolute Spirit of Hegel, in Whitehead's process theology, and in Teilhard's understanding of creation evolving toward the Omega Point.

Of course, on this Christian understanding human beings are not begotten in the absolute sense that the Son is said to be begotten of the Father.

Their belief in God and Bible is cradled in their system of absolute certainty that allows no deviation from an absolute standard of doctrine which is presumably based on a singular understanding of the Bible.

Such human «mindfulness» should be reflected upon in order to understand what the success of science means, and, as a result, in discerning an absolute Mind to be worshipped.

To treat any item in the universe, including status quo power arrangements and «understandings» of God, as in some way «absolute» or inherently «sacred» is idolatry.

God is the Absolute Future that attracts us by his love, and in drawing us to himself, we achieve maturation, self - differentiation and self - understanding.

Pope John Paul II points out that «if the promotion of the self is understood in terms of absolute autonomy, people inevitably reach the point of rejecting one another... society becomes a mass of individuals placed side by side, but without any mutual bonds» (Evangelium Vitae, 20).

If Christianity be rightly understood and if Christians understand themselves correctly, things are exactly the opposite of what most Christians and non-Christians imagine: hope in the absolute future of God who is himself the eschatological salvation does not justify a fossilized conservatism which anxiously prefers the safe present to an unknown future; it is not a tranquillizing «opium for the people» in present sorrow; it is, on the contrary, the authoritative call to an ever - renewed, confident exodus from the present into the future, even in this world.

He was willing to settle for what he called «practical absolutes, «27 that is, visions of the mind or idealizations which, at any given time, had the value of an ultimate directive in decision or action, but which were clearly to be understood as being a piece with man's own nature and experience.

The liberation that love engenders and the claim that it lays upon us are absolutely binding; they are kerygmatic address, which, as Bultmann interprets Paul, «accosts each individual, throwing the person himself into question by rendering his self - understanding problematic, and demanding a decision of hint» The kerygma can be defined as «absolute» in two respects.

In other words... I think the understanding you present (they had absolute knowledge) is hogwash as well.

In this presentation, Moltmann has moved away from the classical understanding of God as absolute and immutable toward a process concept of divinity in which God and the world stand in an ongoing, ever - changing reciprocal relationshiIn this presentation, Moltmann has moved away from the classical understanding of God as absolute and immutable toward a process concept of divinity in which God and the world stand in an ongoing, ever - changing reciprocal relationshiin which God and the world stand in an ongoing, ever - changing reciprocal relationshiin an ongoing, ever - changing reciprocal relationship.

But as we understand Whitehead, the passage from the indeterminacy of the initial phases of concrescence, through the intermediate phases to the final phase, satisfaction, is a process which concretizes or actualizes the occasion itself, and the occasion is not actual until the process is complete.9 If so, the indeterminacy of the earlier phases of concrescence is a radical or absolute indeterminacy inconsistent with the passage of time, for there is nothing as yet actual for which time could pass; thus, concrescence is a process in a metaphorical or figurative sense, and this is why Whitehead associates concrescence with creativity, calling creativity the Category of the Ultimate, meaning that though it is used to explain all else, it is not explicable.

Martin Luther presented the theology of Sola scriptura that the bible is the sole source to live and understand what Christianity is all about... but the bible itself does not come with a table of contents to prove that it is correct which is why the bible itself says that the CHURCH is the pillar and foundation of truth... remember that the church existed before even the bible was even put together... To understand the bible you cant just rely on your own interpretation like the protestants often say... The truth is always absolute and hence the teachings of the bible HAS to be absolute which is why the church is said to be ONE in nature (in every sense of the word), HOLY, CATHOLIC (Universal in teaching in every corner of the world) and APOSTOLIC (roots dating back to Jesus himself)... Now figure out what is that one church... The church put together the bible and the holy spirit always protected the church against false teachings and 1600 years later came about the teaching of Sola Scriptura... Protestants... look within and see whats wrong with this teaching.

Thus Solzhenitsyn believes that to remain intellectually honest, humanity must find some way of understanding its place in history without basing that understanding upon any world - historical absolutes.

Taking one's stand with absolute commitment in one tradition and one only the disagreements would then be understood as marking the boundary between truth and error.

One of the aspects of Buber's thought on God which is most difficult to understand is his characterization of God as an «Absolute Person,» as Being which becomes Person in order to know and be known, to love and be loved by man.

Buber's philosophy of dialogue has made possible a new understanding of the problem of evil because it has reaffirmed the basic significance of the personal relation between the Absolute, the world, and man as against the tendency to submerge man in a mechanistic universe or to reduce God to an impersonal and indirect first cause, an abstract monistic absolute, or an immanent vitaAbsolute, the world, and man as against the tendency to submerge man in a mechanistic universe or to reduce God to an impersonal and indirect first cause, an abstract monistic absolute, or an immanent vitaabsolute, or an immanent vital force.

He can not distinguish questions regarding the existence of the universe from questions regarding its physical origin; he does not grasp how assertions regarding the absolute must logically differ from assertions regarding contingent beings; he does not know the differences between truths of reason and empirical facts; he has no concept of ontology, in contradistinction to, say, physics or evolutionary biology; he does not understand how assertions regarding transcendental perfections differ from assertions regarding maximum magnitude; he clumsily imagines that the idea of God is susceptible to the same argument from infinite regress traditionally advanced against materialism; he does not understand what the metaphysical concept of simplicity entails; and on and on.

The Sinai Covenant is not to be understood as a limitation in the essence of God, as if He were somehow less absolute for having entered into it.

Let me state them again: faith that peace is possible, provision for peaceful change from within the nations, international organization with the surrender of absolute national sovereignty, economic security for all men, faith in and understanding of and practice of the democratic way of life, and a unifying spiritual world community.

From the bottom end, it is the understanding, the receiving, the accepting, the willingness to commune with the Beautiful Beyond, the Absolute, the All - in - All.

g) In this sense, it is right to speak of a struggle against an economic system, if the latter is understood as a method of upholding the absolute predominance of capital, the possession of the means of production and of the land, in contrast to the free and personal nature of human worIn this sense, it is right to speak of a struggle against an economic system, if the latter is understood as a method of upholding the absolute predominance of capital, the possession of the means of production and of the land, in contrast to the free and personal nature of human worin contrast to the free and personal nature of human work.

Faith understands that the Absolute Person, God, wholly transcends the world, but that he also constantly gives himself to and in the world.

Put in that context, can you understand why atheists can get a bit testy when a believer claims that they KNOW the absolute truth?

Hegel's Phenomenology is often judged to be the most revolutionary of all philosophical works, and it is clearly revolutionary in understanding consciousness itself as a consistently and comprehensively evolving consciousness, evolving from the pure immediacy of sense - certainty to absolute knowing, and this evolution is internal and historical at once.

The correlation of judgment with judgment, of criteriology with trial, only expresses, in judicial terms, the relation of two acts: the act of a self - consciousness which divests (se depouille) itself and tries to understand itself, the act of testifying by which the absolute is revealed in its signs and its works.

But if the Trinity be understood in a purely economic sense, so that the distinctions correspond only to aspects of God manifested in His activities of creation, revelation, inspiration or the like, then there are no eternal relations of self - giving within the divine life of Absolute Actuality.

Here, the primal events of our history are reenacted philosophically, and now we can understand them as being absolutely necessary to and in the evolution of absolute Spirit, which is modern idealism's philosophical renaming of the most primal of all New Testament categories, the Kingdom of God.

«9 Hartshorne's justification for this statement is that other philosophers have understood God only in terms of his primordial essence as absolute, independent, and infinite.

It is necessary to understand that consciousness, in fact, advances toward the most interior self only at the price of the most extreme attention used in looking for signs and glimpses of the absolute in its appearances.

God himself has given himself to the freedom that surrenders itself to him in his inmost divinity, he is not only the distant horizon to which man directs his free self - understanding, but has become the object of the exercise of this freedom in absolute immediacy.

The motu proprio, he insists, «compromises thecoherence of the Church's self - understanding and threatens to reduce the liturgy to a simple matter of individual «taste» rather than what it is meant to be: an accurate reflection of what we believe as Catholic Christians who live in the twenty - first century»: for that, of course is utterly different from what Catholic Christians who lived in previous centuries (and in the twentieth century before the sixties) believed: hence, the absolute indefensibility of what he calls «this medieval rite».

If you are who you say you are... one who ministers in love... then you really don't have an understanding of the absolute persecution that gay christians suffer.

To understand what an absolute minority nonfans are in Alabama, consider this: they are outnumbered there by atheists.»

Recognition of this brings us closer to an understanding of the absolute use of faith by Jesus, in that it calls our attention to the fact that both the offer of the forgiveness of sins and the exorcisms were the subject of controversy between Jesus and some of his contemporaries.

It's crucial that we understand scripture's absolute dominance in this area, but after that — it's more of a loose arrangement.

Sincere trust in the God whom revelation understands as absolute self - gift and unconditional outpouring of love could not help but promote the innate interests of our desire to know.

I in no way want to strip you of your experience of faith by suggesting that your certainty is (or could be) a fraud (I get the feeling you are pretty resilient to any such suggestion), but I still can't understand how you can claim certainty in any absolute sense.

Hegel's understanding of the forward progress of the will through the history of culture is richer than Kant's, but it leads to a notion of the completion of the will in «absolute knowledge,» a metaphysical abstraction which Hegel's critics, Ricoeur among them, find pretentious and impossible.

6 In view of this fundamental metaphysical conception of the relation between God and the world, Cobb's understanding of the otherness of God as absolute nearness can be seen as a way of affirming the sovereign and primordial power of God.

Thus Cyril C. Richardson has criticized the classical formulations of the Trinity as imposing an arbitrary «threeness» upon our theological thinking, and proposes instead a basic twofold distinction between God as Absolute and God as Related.1 This is for Richardson a basic paradox, an apparent self - contradiction, for if we try to bring these aspects into relationship, we compromise God's absoluteness.2 Charles Hartshorne accepts this same twofold distinction, but he removes the contradictory element by understanding it in terms of the abstract and concrete dimensions of God's nature and experience.3

It is only secondarily to be understood in its meaning of an absolute ruler, with all the unfortunate implications that has for man's relation to God.

You see, I also do not believe that God is a white bearded old man in a nightshirt... The God (dess) I understand is too huge, too eternally absolute and too immense an ultimate and perfect Love and a complete manifestation of Allness to be limited by human concepts.