Sentences with phrase «particular god character»

Finally, you aren't even discussing your particular God character per se, you use a far more sweeping term, «Supernatural being», which would sweep in the very creatures and beings which you claim are as mythological — therefore, ironically, you confirm the analogy in the very same paragraph where you attempt to discredit it.

Not exact matches

Yes, in the case of character flaws, it's much easier for a Christian to claim that god made them that way to serve a particular purpose in the body of Christ or that god will forgive their sins.

which is his «particular providence for particular occasions» (PR 532); the» «superjective» nature of God is the character of the pragmatic value of his specific satisfaction qualifying the transcendent creativity in the various temporal instances» (PR 135).

No more does it help to suggest that God's value is wholly independent of his relations to the world, whether of knowledge or of will, for this only means that the particular characters of the objects of his knowledge, or the results of his willing, are to him totally insignificant, which is psychologically monstrous and is religiously appalling as well..

Barth insisted that to hear scriptural narrative as God's Word has nothing necessarily to do with defending its historical character or some particular historical element within it.

And this character of God (his primordial nature) is the most general order of the realm of possibility graded in relevance to any and all particular events that occur.

God's personal character is revealed in the contingencies of his particular dealings with his creatures.

For the kerygma maintains that the eschatological emissary of God is a concrete figure of a particular historical past, that his eschatological activity was wrought out in a human fate, and that therefore it is an event whose eschatological character does not admit of a secular proof.

A good example: I've been playing a videogame of late with a combination Greek / fantasy pantheon in which the player - character is a very faithful servant of a particular goddess, knows other gods exist (because killing them / beating them up is the main plot of the game), and winds up with an ally who can clearly see that the gods exist but only cares about following himself — so there's a mix there of misotheism with a few of the gods (they are there, but they're evil), faithful worship (serving a good goddess), and nay theism («You gods are selfish jerks, I'm going my own way!»).

«Exemplification» of divine aims here means not only conformity to them, but further reflective response which reproduces divine aims with some of the richness they have in God's own life and character.3 The Christ of Christian faith, in particular, is that society of human occasions whose life is the paradigm of worldly exemplification of divine aim.

Christians in particular have a way of letting careless language about God creep into our idiomatic subculture to the point that we talk about Him (and thus insinuate things about His character) without even realizing it.

Although there are particular ways in which the notion of God as divine monarch takes on a distinctive character with Israel, its roots can readily be traced throughout the ancient Near East, from Egypt to Babylonia.

For instance, if one believes that Christ is in some sense God incarnate, then there is a sense in which the divine second person of the Trinity stands above history, There is also a sense in which the teachings of Christ might be said to have some trans - cultural character, despite being embedded in very particular cultural forms.

For the perfected actuality passes back into the temporal world, and qualifies this world so that each temporal actuality includes it as an immediate fact of relevant experience» (351) 3 Some interpreters refer also to Whitehead's reference to the «superjective nature» of God in Process and Reality: «The «superjective» nature of God is the character of the pragmatic value of his specific satisfaction qualifying the transcendent creativity in the various temporal instances» (88).4 In this case, however, the actual warrant lies again on page 351, as it is under the light of that particular passage that the «superjective character» on page 88 is interpreted as a reference to the objectification of the consequent nature.

Noting the theological work of Metz and Pannenberg in particular, he argues that a new concept of God is evident in this work that recognizes the socially constructed character of all conceptions of the divine but nonetheless asserts the utility of such symbols because of their emphasis on community and reconciliation.

If we reject any particular theory of sacrifice it is because we can not square that theory with the character of God as we know it.

There was in the years from perhaps the seventh century B.C. the beginning of reflection by non-Brahmins and in particular by men and women of the Kshatriya or warrior - ruler caste concerning the great questions of God, the world, and man's origin and final destiny, and Gautama himself was, according to tradition, of that class, and was not out of character in seeking the way out of the round of rebirth, which by his time had become a matter of common belief.

Call it «character progression» if you like, but essentially you're doing what you need to do to make the numbers go up in a particular menu until it feels like you're God.