For there are ways in which God's will is final for reality, such as the original act of creation and
the individual creation of each man's soul.
Not exact matches
In the case
of matter below
man this is through relationship to the Mind
of God that frames the whole
of creation, and in the case
of human nature through direct integration with the
individual and personal centre
of control and direction (intellect and will) that we call the «soul».
In the project
of self -
creation throughout his life,
man must strive to bring these values into aesthetic harmony aiming at intensity
of feeling both in its subjective immediacy and in the relevant occasions beyond itself to achieve objective immortality.63 And
man realizes that to achieve his
individual destiny he must create civilizations which embody truth and beauty.
The «first - born
of all
creation», becoming incarnate in the
individual humanity
of Christ, unites himself in some way with the entire reality
of man, which is «flesh» - and in this reality with all «flesh», with the whole
of creation.»
But the
individual need not experience his life in and
of itself, but as participating in the broad sweep
of divine
creation, contributing in its small way to the increased intensification
of divine experience, making possible the emergence
of new forms
of existence beyond
man.
Is the
creation of the soul
of man at the beginning
of the history
of humanity and at the beginning
of the
individual life
of each particular person, as this is understood by traditional Christian philosophy and the Church's magisterium (as a truth
of faith), an exceptional, extraordinary occurrence whose special ontological features contradict everything that is otherwise understood regarding the relation
of the first cause to second causes?
The «first born
of all
creation», becoming incarnate in the
individual humanity
of Christ, unites himself in some way with the entire reality
of man, which is also «flesh» - and in this reality with all «flesh», with the whole
of creation.»
«When the sense
of estrangement,» he writes, «fencing
man about in a narrowly limited ego, breaks down, the
individual finds himself «at one with all
creation.»
Mutilate the roots
of society and tradition and the result must inevitably be the isolation
of individuals from their fellow
men, and the
creation of sprawling, faceless masses.»
Bernal says that «genetics furnishes us with another quite independent means
of modifying life through selective breeding and by the
creation of mutations»; if
individuals could be fashioned to specifications, who is to decide the formula for prefabricated
man?
Polkinghorne's discussion
of the resurrection focuses, in contrast, on general philosophical arguments to the effect that «in order to confirm... the claim that the integrity
of personal experience itself, based as it is in the significance and value
of individual men and women and the ultimate and total intelligibility
of the universe, requires that there be an eternal ground
of hope who is the giver and preserver
of human individuality and the eternally faithful Carer for
creation.»