Sentences with phrase «present reality for»

The community is a place where the faith can be celebrated and embodied, where its members may draw assurance that their faith is a future possibility for all because it is a present reality for a few.

[24] It can become a present reality for those who are willing to tread the path, and so it is not exclusively an after - death experience.

Not exact matches

«Yesterday, seeing Sonny Boy for the first time in 20 years, it was incredibly overwhelming, and I went to bed last night, just thinking to myself, that often we tell the story that in the last 30 years (that) extreme poverty has halved, but in some ways, I think that masks the present reality of suffering for so many people living in extreme poverty.

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For those who like to send cards listing everything the family has done in the past year, now augmented reality cards from sites such as Blippar and iGreet let you show your favorite selfies along with animated trees and dynamic presents.

«Often we tell the story that in the last 30 years, extreme poverty has halved, but in some ways, I think that masks the present reality of suffering for so many people living in extreme poverty.

For the students in Parkland, the ever - present fear turned into reality — and heightened worries in other schools.

Although payday loans are presented as an alternative to costly bank overdraft fees, the reality is that most borrowers end up overdrafting anyway, often due to the payday lender making a withdrawal from their account, and most borrowers end up paying fees for both.

This new reality will certainly come to a shock to those gathering at Preston Manning «s institute on Oct. 22 to watch the Canadian Taxpayers Federation present former Alberta Treasurer Stockwell Day with a «TaxFighter Award» for his role in implementing Canada's first 10 percent flat - rate personal income tax in the late 1990s and early 2000s.

I'm speaking about my own faith only: To become a Christian, it must be your own choice.No else can decide this life style for you.I know many in the past and present have thought raising a child under the Christian label will save them for hell but in actual reality, the choice is their own not their parents etc.This life (being Christian) goes deeper than just believing.You have to consider this yourself.Many today do not even consider Christ as their savior because they just believe what their church or family says.

In reality, it took billions of years for life to evolve to its present state.

The only answer which is plausible can be given by the biological theory of knowledge: in the same way as our perception carves Out of the whole physical reality only that zone which has practical importance for our organism, only those recollections which are relevant to our present situation are transmitted into our present moment.

As for the basic secrets of the cosmos, Jeans says, «The ultimate realities of the universe are at present quite beyond the reach of science, and may be — and probably are — forever beyond the comprehension of the human mind.»

What our present situation suggests to Berger is not the demise of the religious but a necessary approach or methodology for theological reflection: «The theological decision will have to be that, «in, with and under» the immense array of human projections, there are indicators of a reality that is truly «other» and that the religious imagination of man ultimately reflects.»

The evidence for it is less clearly found in Process and Reality than in Religion in the Making, yet it seems to be present in the philosophy of Whitehead in such a way that this third argument is really more fundamental than the two just summarized.

Therefore, wherever we are honestly probing for reality, with psychological instruments or others, Christ is already present.

We need not feel tryannized by the present, for whether theology is a human projection or a reflection of divine realities depends upon one's initial assumptions about reality.

God's plan for the world is a present, not simply a future, reality.

The fact that interest in God's idiosyncratic reality and peculiar ways of being present are situated means, in short, that the conceptual growth they guide is always open to the suspicion of being in bad faith, of being more of an interest in using God for our own purposes than an interest in apprehending God for the sake of apprehending God.

The eschatology of Jewish apocalyptic and of Gnosticism has been emancipated from its accompanying mythology, in so far as the age of salvation has already dawned for the believer and the life of the future has become a present reality.

He is destined for light and enlightenment, for freedom from illusion, release from his present blindness to reality and from the inevitable limitations of his physical nature.

In other words, the cross is not just an event of the past which can be contemplated, but is the eschatological event in and beyond time, in so far as it (understood in its significance, that is, for faith) is an ever - present reality.

actually you do nt have to prove the many deities or Gods that they really exist, because they really had existed in their times, They are part of the evolutionary process for us humans to transcend to higher consciousness.To simplify the analogy, when we were young and we are in the lower grade school, we were taught simple subjects not advance literatures but simple stories even mythicals, The same with religion, thousands of years ago when there was no science yet, primitive people had a religion, of course man made faiths to conform with their state of mind or intellect.But later atfter thousands of years we evolve into a more educated people and so new concept of God again was presented to them, another man made concept, and this go on and on, until a few thiousand years ago.monotheism, Judaism, christianity, islam, buddhism, etc also evolved, But with the accelerated evolution, these faith again is threatend with obsolesencs because of of scientific developments and education.In panthroteistic faith, the future religion needs to conform to evolutionary process, This proves that God is always there guiding the change.And it his will that made this a reality in history since the begining of the universe 13 billion years ago, and this will continue to exist until He will completely fulfill His will to infinity, Thats PANTHROTHEISM, the futue, man made religion under His guidance through scientifiic evoluition after the Bi Bang

It usually refers to the real substance or essential nature of something (though what those terms precisely mean is a matter of philosophical discussion); so Hebrews 11:1 is more getting at faith as providing substance to a future we hope for — that their hope for the future, through faith, becomes a present reality to affect their actions.

If, however, instead of correct belief about God's self - revelation in Christ, experience of the living God present by the power of the Spirit in Jesus Christ is at the heart of Christian fellowship, then the Christian community becomes a circle of friends who strengthen each other in their search for deeper awareness of divine reality and love.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

For that reason the Church teaches moral maxims with specific content to be observed by the faithful in every case where the inner structure of reality to which these principles apply is actually present and where this presence is recognized by the Christian.

But if we hold, as for example in Process and Reality, that all final individual actualities have the metaphysical character of occasions of experience, then on that hypothesis the direct evidence as to the connectedness of one's immediately present occasion of experience with one's immediately past occasions, can be validly used to suggest categories applying to the connectedness of all occasions in nature.

It breeds discontentment for the present reality.

Without a doubt, it is the ever present reality of sin, the human condition, and how the bible portrays these concepts that is the most tangible evidence for the Christian God from my perspective.

the world is changing... is it for the better or worse — i can't tell... but toss me 10 tabs of lsd and i'll let ya know (i am very serious) but aside from that, there is no knowing beyond the shroud of the present illusion of reality.

Many factors in the initial moments (milliseconds to mere minutes) were required to be extremely precise to allow for the present reality as we know it.

Whitehead's philosophy requires a broader conception of time, for example, one which will allow for the reality of the past in the present, a concept that the traditional metaphysician would likely judge as intuitively false, leading to the additional judgment that much of human experience is appearance rather than reality, a position which we reject, having come to a greater understanding of Whitehead's metaphysics.

If there were some conditions that a given present were to establish for its future, then Whitehead would be inclined to say that the reality of that future was bound up with the reality of that present just to the extent that certain structures were bound to unfold from that present, though there might very well be, of course, many particular aspects within these structures not yet determined.

All that is settled about them is settled by present actuality, but that «future» is a meaningful notion at all, that it has a certain reality for the present, is «bound up with the reality of the continuum.

The intuition that reality for human beings, and indeed for all living things, is necessarily temporal, with an irreversible distinction between past, present, and future, is difficult to reconcile with the idea, long orthodox in the physics community, that time does not exist for subatomic particles or even for single atoms.

This knowing, when it reaches its full development in «seeing the other,» or making the other present (which surely happens again and again in really effective psychotherapy), is itself the ultimate criterion for the reality of the I - Thou relation.

Extensive studies of the content of American television, for example, have found that television programming repetitively presents a particular and consistent dramatic view of the world and life: what is good and what is bad, what has reality and what does not have reality, what power is and who holds power, how relationships should be conducted, and how one should behave in particular situations.

Provided that physical science maintains its denial of «action at a distance,» the safer guess is that direct objectification is practically negligible except for contiguous occasions; but that this practical negligibility is a characteristic of the present cosmic epoch, without any metaphysical generality (Process and Reality, An Essay in Cosmology 468 - 469).

Process and Reality, An Essay in Cosmology 345 - 346 and 435 imply clearly that (b) is the alternative Whitehead had in mind, for in each passage he presents a situation where a given occasion, X, inherits from another occasion, Y, in its past, which in turn inherits from Z, which is in its past — the point of each passage is to say that X inherits doubly from Z, both immediately and as mediated by Y. Z is not in the immediate past of X, and yet X is exhibited as prehending Z directly.

Only through becoming as creation of new presents, i.e., new items in a partly new total past which is adequately preserved for all the future, in God, can there be the mixture of contingency and conditional necessity (necessary conditions but no fully necessary consequences) which is reality.

Although I shall not spell out the argument here, I think that there is an implicit contradiction in holding that we depend on God, who timelessly knows all our acts, past or future as they may be for us now, and yet our present reality does not necessitate our future acts.

Part of the good news of Ephesians is that peace is the actual state of being between persons — not just a goal for the future, but a reality in the present.

In this encounter the reality which the teacher and writer present to him comes alive for him: it is transformed from the potential, the abstract, and the unrelated to the actual, concrete, and present immediacy of a personal and even, in a sense, a reciprocal relationship.

Western Euro — North American experience alone is not adequate for a genuine Christian theology, as it excludes, or rather often legitimizes the sad historical and present reality of the long - colonized oppressed peoples and continuing world apartheid.

The prophets had known God as present, living, acting reality, but for the Jews of the postexilic period, God was silent and remote.

For Mark's «theological idea» was not so much the present reality of the divine person, the exalted Lord of his community, nor yet was it the glorious and unique historical person, Jesus of Nazareth, but the mysterious, half - divine, apocalyptic «Son of Man» who had lived incognito upon earth, died, and risen again.

Particularly for evangelical Protestants» but for many other Christians too» the Scriptures are not something that we interpret and adjust, conforming the documents with whatever passes for present realities or suits particular sensitivities, either individual or cultural.

Language's claim to present inner experience and describe how reality is corresponds to our desire for some ultimate «word» or «reality» in which to ground all experience.

The difficulty of unraveling the elements of futuristic and realized eschatology in the message of Jesus stems from the fact that, far more basic for him than any conceptual scheme of the sequence of events, was the fact of God's present reality to him and for him.