Sentences with phrase «of divine experience»

The sheer fact of the achievement of the good, linked as it is with the wonderful enrichment of the divine experience through such achievement, ought to be enough.

The second argument, which is advanced by all of the previously mentioned critics, is similar to the first, but it concerns God's fulfillment of the divine experience rather than God's fulfillment of the world.

It is the source of all sorts of evils and also on the other hand the motherground of all divine experience and — paradoxical as it may sound — it has brought forth and brings forth consciousness.

The regions of other occasions would be included, not in that of a single occasion of the divine experience, but in the regions of a succession of such experiences.

One, he might claim that all actual entities are in phase and the largest temporal extensions are multiples of the smallest extension, e.g., 1/320, 1/160, 3/320, 1/80, 1/64 Here it would suffice to have the temporal extension of the divine experience as that of the shortest temporal extension.

What must the temporal extension of the divine experience be in such a case?

Nevertheless in this pattern it is sufficient for the temporal extension of a divine experience to be that of the least of all actual entities.

It is obvious that the problem has reappeared in different form, and the temporal extension of the divine experience is 1/4, 842,179,260,380 x the constant extension of all actual entities.

But other patterns can be devised where the temporal extension of the divine experience must be much smaller than that of any actual entity.

Such a frequency of divine experience is unimaginable, but it is not logically impossible.

Because of the intrinsic unity of the divine experience, all the finite actualities of the world must be felt together in their measure of harmony and discord.

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.

In this way every actuality perishes, yet lives forevermore as part of the divine experience.

What happens in the world «makes a difference» to God in that those events influence the quality of the divine experience of the world.

It suggests that the whole of nature is part of the divine self; it shows how the exploitation of nature impoverishes the very richness of divine experience; it encourages a respect for the intrinsic value of individual organisms; and, in saying that God loves the world as a self loves a body, it suggests that embodiedness itself is a good to be cherished rather than an evil to be avoided (McFague, 74).

This query seems to lead inescapably to the conclusion that, in this case, there would be a successive actual infinite, namely, the actual asymmetrical infinitude of divine experience — not mere time — prior to the hypothesized act of special creation.

This failure also applies when he tries to base dipolarity on temporal differentiation, because using time to distinguish moments of divine experience would require a fundamental reworking of the notion of eternity, which Hartshorne has not done.

When one puts the theory to the task of developing an account of divine experience, it therefore follows quite directly that temporal ordering and structure will be judged to be as essential to the divine experience as to any other.

Not exact matches

If you believe that Christian doctrine is essentially an attempt to capture dimensions of human experience that defy precise expression in language because of personal and cultural limitations, then the truth about God, the human condition, salvation, and the like can never be adequately posited once and for all; on the contrary, the church must express ever and anew its experience of the divine as mediated through Jesus Christ.

That said, even with the latest research in neurobiology, I still have questions, and searches of meaning in some contexts, that I don't have answers for, and that... some kind of experience of divine... seems to work.

the negation of ideology, the political secularization of the doctrine of original sin, the cautious sentiment tempered by prudence, the product of organic, local human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking of the mysteries of free will, divine guidance, and human agency by existing in but not of the confusions of modern society, no framework of action, no tenet, no theory, and no article of faith, a distrust of the systems and processes of the idol of self and of the lust for power and status, scorn to all approaches of ideology and meta - narrative.

Maritain, for example, speaks of the «wisdom of the saints [who] experience divine things in the darkness of faith.»

In sum, then, the penalty for neglecting to allow for a divine temporal freedom beyond that of God's primordial nature is to be required to grant, in effect, that the timeless and the abstract adequately describe the temporal and the concrete, even the concrete acts of divine love for individuals.2 Such a view does not agree with the deliverance of religious experience.

In the Whiteheadian interpretation of reality, these initial aims proposed by God are not capricious nor due to inscrutable divine purposes for his creatures, but are relevant aims toward maximizing the intensity of experience which is possible from the particular perspective of each concrescing occasion.

Ford speaks, it is true, of a divine «temporal freedom,» but this freedom wholly derives from the divine nontemporal decision and thus amounts only to the temporal emergence of a nontemporal freedom: «God's temporal freedom is exercised in his integrative and propositional activity, where he fits to each actual world that gradation of pure possibilities best suited to contribute to the maximum intensity and harmony of his consequent physical experience» (IPQ 13:376; my emphasis).

Religious faith seems such a distorter of experience, such an encourager of illusion, that polytheistic paganism's admission of many divine stories seems better than monotheistic Christianity's insistence on a single story.

The facet of that theory that is of special interest here is the claim that temporality is essential to experience as such and therefore to divine as well as to human experience.

Marriage is an opportunity to experience the reality of the divine.

The aesthetic character of reality means that every worldly value - experience contributes to the divine totality partly through the beauty that it actualizes and partly through its contribution to the beauty of subsequent occasions.

The central allegation of paradox seems to me to run roughly as follows: a nontemporal divine experience would include in itself all events in time (cf. CSPM 105); but to experience all temporal events simultaneously would dissolve any real distinction between past and future (cf. CSPM 66); so there could be no temporal transition, no change, no contingency, and no freedom (cf. CSPM 137); and since nothing could become, there could be no real permanent and unchanging reality either, «for then the contrast between the terms, and therewith their meaning, must vanish» (CSPM 166).

If there is a God who exists concretely, who endures over the course of human and cosmic history, and who is affected by and affects what occurs in that history, then that God would consist of an ordered series of unit - experiences, each exemplifying the necessary abstract features essential to a divine experience, each experiencing both the divine and the nondivine experiences which had preceded it, and each in turn being felt by the divine and nondivine experiences which succeed it.

If there is an enduring divine reality, that is, a divine reality which persists for an extended period or forever, it must, like other enduring realities, be a series of concretely distinct units of experience in which later experiences feel and thus inherit the content of earlier experiences.

The whole divine - human experience of God's taking on human nature in one person is an exemplar of suffering that works itself out in multiple dimensions of obedience.

Grounded in a common baptism and spirituality, such a witness is an extension of the good news that the triune God invites humanity to experience divine love and friendship with God and one another.

But sometimes we earthlings can not get much further in our thinking about such things as love, fidelity, commitment and caring than to summon forth the image of some mama somewhere who will always be for us the concrete human experience of such divine ideas.

Religion was of tremendous and penetrating import; nothing was proposed, undertaken, or done, even in what we would call secular affairs, without reference to the divine powers; but all this was a public, tribal concern rather than an inward, private experience.

At the beginning, a physical organism, whose life - principles were breath and blood, whose mental and emotional experiences were the functions of bodily organs, the ordinary man was submerged in the corporate mass of his tribe, without individual status, separate hopes, personal rights, or claim on divine care apart from the group.

All this, which is only a part of what ought to be said about the Atonement, is not irrelevant to our discussion; for like Professor MacKinnon, though in a rather different way, I want to lay the greatest emphasis on the decisiveness and uniqueness of the Cross and the Resurrection In both these acts of God, however, I find no inconsistency between their decisiveness and «objectivity» and the fact that they are directed towards men: the former as conveying to them the divine acceptance which is also judgement, the latter by bringing to them, in the Easter experiences, the active presence of the living Lord.

People are reaching for an experience of the divine.

The role of spiritual experience and encounter was central; grace is not «hidden» in the recesses of the soul for Pentecostals, but is a dynamic movement of divine power that bursts into the conscious mind.

Too often people go to church to be scolded rather than to experience the liberation of the divine.

Jaded by experience and suspicious of narrative, we can not credit the secular prophecies of the past two centuries, which divined the end of history in a worker's state or the global triumph of democratic capitalism.

Thus it acknowledges with the apophatic tradition that we really do not know the inner being of divine reality; the hints and clues we have of the way things are, whether we call them religious experiences, revelation, or whatever, are too fragile, too little (and often too negative) for heavy metaphysical claims.

This means not only that we are approaching the texts as fully human productions — I point out that statements of divine inspiration are statements concerning ultimate origin and authority, not method of composition - but even more that we take seriously that aspect of literature of most interest to cultural anthropologists: how it gives symbolic expression to human experience.

In place of one individual's interpretation of Christ we have a tradition which shines like a shaft of light through the refracting, expanding prism of a rich and varied religious experience, and by its many - splendored radiance begins to prove how much was contained in the apparently simple and single, but really complex and manifold, manifestation of the divine mystery — the revelation of the mystery hid from past ages, the message of God through Jesus Christ, his Son, our Lord.

It has said that the whole experience of man in its every phase — from the genius of the artist and scientist and poet and thinker, to the commonplace life of the family and the daily round of the office and shop and school, not to speak of nature and its beauty, its regularity, its predictability, its reliability — is all in its way and in its degree a means for the divine self - revelation.

What looks like a logical contradiction is resolved in life, for not only the Bible but our own experience tells us that to forgive others as fully as we can is both a condition and a consequence of divine forgiveness.

With it, though, we will never forget that «all of human experience is a waltz with the divine».

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

Petition is there, penitence and confession, thanksgiving and praise, the experience of trustful serenity, the affirmation of confident faith, the enjoyment of divine companionship, the inward conquest over temptation and trouble, the rededication of the life to God, the triumphant consciousness of released power.