Most Christians attribute to God
the kind of power which implies that the world God created should be entirely, or at least fundamentally, good.
He persuades the world by an act of suffering love with
the kind of power which leaves its object free to respond in humility and love.
He then utilized terminology that for decades informed the basic stance of process theology on the nature of true power, though, as we shall see, that is open to challenge: God «persuades the world by an act of suffering with
the kind of power which leaves its object free to respond in humility and love.»
The objective here is to humanize the structures which govern the mass media, both by encouraging persons within the industry to «do well by doing good,» and by insisting that the social and economic powers of the media must be counterbalanced by other
kinds of power which express the concerns of citizens for the general welfare.
Not exact matches
Today ToutApp launched a new feature called Sales Campaigns, essentially a
power task list
which knows the
kinds of things a salesperson needs to be doing, and queuing actionable buttons up at the right time.
And Evan sold me the vision to Snap
which was a 5,10,15 year vision and talked about the
power of the camera, etc, and I was
kind of blown away.
Now, the average Joe may believe this is some
kind of conspiracy in
which the NSA has secretly made an agreement with big corporations to use their
powers to help sell more stuff.
This narrative, in its most extreme version, says that cryptocurrencies today are like the internet in 1996: not just new technology but a radical new
kind of technology, belittled or ignored by most,
which has slowly and subtly grown in
power and influence over the last several years, and is about to explode into worldwide relevance and importance with shocking speed and massive repercussions.
It will also tell us how successful Beijing's new leadership will be in consolidating
power and forcing the
kinds of economic and financial reforms on
which most economists now agree, but
which are likely to be politically difficult.
Because the assemblies and committees
of the World Council are peopled by denominational
power elites, there is a minimum
of the
kind of influence from grass - roots evangelicals
which tends to moderate the positions and actions
of the denominations themselves.
He could categorically choose the way
of antinomian libertinism (as did the Valentinians), in
which case the pneumatic self acted as if it had «a positive injunction to perform every
kind of action, with the idea
of rendering to nature its own and thereby exhausting its
powers.»
The religious vision from
which Attic tragedy emerged was one
of the human community as a
kind of besieged citadel preserving itself through the tribute it paid to the
powers that both threatened and enlivened it.
Given a system in
which there are no genuine causal relationships at all (except God's actions) it becomes especially curious to favor one
kind of appearance
of power over another.
Since public opinion, or world opinion, or the opinion
of governments in general has become a powerful factor in the situation, and since the West must depend very much on capturing the opinion and the sympathy
of what might be called the uncommitted
powers, our future is going to depend on the
kind of internationalism
which does not attempt to freeze the existing situation in a legalistic manner but takes the lead in predicting and preparing the necessary changes in the status quo.
Presumably Hare and Madden are in reality advocating a
kind of quasi-coercive
power which would not so much frustrate the desires
of finite entities that already are in the scheme
of things as prevent new desires and aims from coming into being if they do not stand a very strung chance
of gaining satisfaction or if they greatly disrupt the harmony and rhythm by
which desires are guaranteed a better chance
of satisfaction.
Closely related to this etymologically and in philosophical usage is the word «efficacy,»
which in its primary sense refers to the
power of acting
of the
kind of entity I am discussing, but
which also is used derivatively
of other entities.
The sacred writings
of all the great religions have the
power, in unusual degree,
of stimulating the
kinds of universal experiences
which we described in Part Two.
It seems to me that the only thing we can do is pray that one day the non-believers out there experience some
kind of an event
which opens their eyes to the
power of God.
When we remember that there are two
kinds of forgiveness, one
which is unconditional and freely given to all, and the other
which grants release and deliverance from the enslaving
power of sin, we see that this idea that God does not forgive ongoing adultery is false.
We can only show this if we can show that we have a quite different
kind of consciousness (understanding and selfreflection),
which can not be explained materially and, therefore, requires the immaterial soul, created by God, to explain this
power.
It requires a theological fascism to justify this
kind of arbitrary use
of power by God; for the view to
which Khayyám and Hartshorne object, in the divine case, at least, might makes right.
It means that the writings
of the New Testament depict the transforming
power of that
kind of interchange
which occurred in the fellowship
of Jesus.
He also points out, however, that the market system removes some
kinds of inequality, such as those in feudal and authoritarian systems in
which the people holding political
power dictate the economic distribution as well.
There comes upon them a
power from without
which links up with a
power that is within... it is the
kind of power that is truly and fully found only in God.
For the act is posited by an agent
which is a true cause, and a finite, predicamental one, existing, that is, in the domain
of cosmic reality, so that the act can be put in comparison with the
power to produce an act
of that
kind which is actually said to produce it, while cause and the faculty itself are not identical.
In that tradition, instead
of thinking
of God as a persuasive
power who acts as a
kind of lure toward
which things move,
which was Aristotle's conception, Aquinas and others adopted the understanding that God creates by being the ultimate efficient cause for the world.
This was just the
kind of religious life portrayed in the New Testament, not only as a model and pattern, but as a challenge and inspiration The New Testament was thus the abiding source
of power which enabled man to realize the true life
of religion, and Christ was the eternal symbol for the cultus
of the Christian Church.
It firmly opposes those views
which from its perspective imply certain
kinds of coercion within divine
power.
After all, it is not to be doubted that the Old Testament, as also the popular view in the New Testament, regards the Spirit as a supernatural
power, a
kind of mysterious fluid, a «mana», to
which it attributes all abnormal phenomena, including those
of art and warfare.
This argument breaks down on the fact that the contemporary form critic does not deal with a nebulous entity, «the community», to
which he ascribes all
kinds of powers; he deals with specific groups, individuals and traditions
which he isolates, identifies and delineates.
This: that time is the category
of the historical; that because the redemptive
power of God has become time, faith - engendering witness can not be borne to that
power save in a
kind of preaching
which is a rhetorical address to men in their time - determined and time - imprisoned existence.
The constitution
of a society prescribes the forms
of justice only when it provides for that
kind of interaction among individuals, and between individuals and the physical environment,
which creates the human mind, and
which sustains that scope
of understanding,
power of action and richness
of appreciation
which is distinctively human in contrast to the lower animals.
The latter distinction implies that there would be two
kinds of laws: First, the laws applying to aggregational societies,
which by definition have no overall experience and thereby no
power of self - determination, would be absolute (or virtually so), so that predictability and repeatability would be (virtually) complete.
They interpreted Vatican II as a
kind of «palace revolution» in
which the bishops put limits on the papacy, decentralized the Church, and transferred to the laity many
powers formerly reserved to priests.
We cringe before
power expressed coercively and arbitrarily; we tremble in the presence
of rigid moralism, when we do not react against it in wild and desperate efforts to be ourselves; we can only be puzzled by the
kind of absolute essence
which is without affects from what goes on around and about it.
As a body is an organism made up
of many members, and it is held together by one soul, so, in my opinion, the whole world is a
kind of huge and immense living creature
which is united by one soul, namely the
power and reason
of God.
I confess
power includes in it some
kind of relation (a relation to action or change,) as indeed
which of our ideas,
of what
kind soever, when attentively considered, does not?
In summary, the virtues
of organized religions include but are by no means limited to the following: they give their adherents something solid against
which to rebel; they allow one to see farther by standing on the shoulders
of giants; they insist on the primacy
of lived experience; they work against illusion and historical insularity; they point to the
power of the collective and the merits
of deep diversity; and they are capable
of the
kind of mobilization that can transform the world.
The Israeli Labor Party,
which governed Israel from its beginning as a state in 1946 until Prime Minister Menachem Begin took
power in June, had avoided cultivating the
kind of American evangelical support expressed in the recent newspaper ads because it knew that to engage in religious arguments over national boundaries would be self - defeating.
I always took that to mean that the Father was
kind of the «commanding officer»
of the Trinity, though all are completely equal in
power and divinity, one member is the «Head»
of the Trinity,
which is God the Father.
Even though the mind has a certain
kind of power over the biological subsidiaries in
which it dwells, it is at the same time susceptible to suffering from modifications that occur within its substrata.
As early as the end
of the first century, the Christians found themselves under a political
power — the Roman empire —
which persecuted them but at the same time insured a
kind of order and a
kind of justice.
Virtually the entire Bill
of Rights has now been applied against the states, achieving three revolutionary results at once: 1) The original understanding
of federalism has been obliterated, so that the states exercise their
power now largely at the sufferance
of the Supreme Court; 2) The Due Process and Equal Protection clauses
of Section 1 have become a
kind of witches» cauldron from
which an exotic brew
of postmodern nostrums has been fed into the bloodstream
of the political culture; 3) The Supreme Court has successfully arrogated to itself more or less exclusive
powers of constitutional interpretation.
God has made Him the one Lord and the Messiah.12 He will abolish every
kind of domination, authority and
power and He is destined to reign until God has put all enemies under His feet.13 He is enthroned at God's right hand in the heavenly realms, «far above all rule and authority and
power and dominion, and every name that is named, not only in this age but also in that
which is to come».14 Kasemann went on:
The initial structure was simple and theologically eloquent: The glory, the presence,
of the Lord is revealed with uncommonly convincing
power - the term
which is often used for this
kind of revelation is «theophany» - signifying the Lord's commitment to the Covenant (a pact, an agreement, a working arrangement between two parties) implicit in the divine - human encounter (ch.
Syracuse University Lectures: «Survival
of the
Kindest: Toward a Compassionate Society» (Syracuse, New York) March 8, 7:30 pm From examining how we negotiate moral concerns to exploring the determinants
of power and status, Dacher Keltner looks at the social practices by
which we navigate the world.
Boff certainly does not mince words, and in one place even offers a
kind of Marxist analysis
of institutional church life, citing «the expropriation
of the religious means
of production» (forgiveness, sacraments and so forth) as means by
which the clergy deny
power to the people.
There is the material
kind of poverty,
which is primarily caused by abuses
of power or deficiencies in access to the markets that produce goods and services.
But when two people commit themselves to a
kind of relationship
which necessarily excludes many other sources
of personality - feeding, they have an obligation to do all within their
power to provide the interpersonal food the other needs.
Nor do we see, behind what appears to be a
kind - hearted philosophy, an utter denial
of any dimension beyond this present observable life,
of any such thing as absolute right or wrong and
of any
power which might be called God.