Sentences with phrase «religious intuition»

Although the full complexity of this aspect of man is only now being explored systematically, the basic truth about man's psychological make - up has been a part of his religious intuition for centuries.

It is in response to this pessimism about perishing that Whitehead's cosmological speculations turn into theological ones.19 He interprets the religious intuition of divine care as one in which the immediacy of our experience is contained in God's experience without fading, without the loss that we feel in our own temporal perishing.

Neville's claim that Platonism is supported by a religious intuition of the «irreducible dualism between Form and chaos» (CG 67) in reality is simply unconvincing; every metaphysics acknowledges the contrast between order and disorder, but there is no reason to think that that contrast — as experienced — is any more genuine or vivid for a Platonist than for an Aristotelian.

In place of science as the principle mode of knowledge we have religious intuition.

And the societal view of God, it seems to me, can account for the religious intuition of God's faithfulness.

It must be emphasized that «religious intuition» as Hall uses the term is a kind of mystical sense of oneness with nature, closely associated with the Taoist ideal of wu - chih or knowledge in accordance with the natures of things, a sense of «human participation in» or «constatic unity» with nature (UP 400).

The entitative view of God disallows the kind of divine freedom that is presupposed by the religious intuition of God's faithfulness.

The relevance of this discussion of the self in the context of the problem of faith and reason stems from the basic religious intuition that reason is not free to know God because of its corruption by sin and that the seat of sin is somehow in the self.

From my viewpoint, what needs to die, or at least to be relativized, is absolute confidence in the religious intuition of man, which in this form I take to be a deifying of the aesthetic dimension of the creature.»

In any event, in a closely parallel discussion of the very same question, of how problematic terms like «know» or «love» as applied to God are to be classified, he in no way appeals to psychicalism, but argues instead that, although they are «in such application not literal in the simple sense in which «relative» can be,» they nevertheless «may be literal if or in so far as we have religious intuition» (1970a, 155).

He writes: «But objective immortality within the temporal world does not solve the problem set by the penetration of the finer religious intuition.

Whitehead believed that there is a deep religious intuition that God like all other actualities is also affected by all things.

In my vision, the fact that each actual entity, in its very nature, embodies an aesthetic impulse toward order, meaning, and value is sufficient in itself to ground the religious intuition of a character of permanent rightness permeating the nature of things.

The philosophical «God» is understood, if not independently of religious intuition, then definitely beyond its singular appearance (RM 88) 43 Over against the philosophical approach, Christianity developed the double strategy which we have analyzed as «religious intuition» contributing finally to the formation of revelational theology:» (1) Christianity proceeded not from any metaphysics, but it «has always been a religion seeking a metaphysics» (RM 50).45 Christianity strove for theological rationalization, 46 (2) Christianity, however, did not follow any certain metaphysics (PR 66 - 68), but «has been true to its genius for keeping its metaphysics subordinate to the religious fact to which it appeals» (RM 69).

It is important to realize that, in Whitehead's thought, «religious intuition» has irreplaceable meaning for any general «theory of the world.»

We can say that Whitehead sees his interpretation of the doctrine of God's being within the pattern of St. Augustine's «faith seeking understanding», provided by faith we do not understand the acceptance of dogma; but the religious intuition born out of the impact of Jesus upon the world.

Together these opposite features reveal the meaning of «religious intuition,» namely, to be the universal mediation of uniquely experienced events.

Although one can expect, to a certain extent, such an influence by revealed theology on the developments of metaphysics, especially in the context of Whitehead's theory of «religious intuition,» Whitehead appreciates the Alexandrian theology not for its specific content and «highly special form» (AI 167), but to the extent that it suggests «the solution of a fundamental metaphysical problem» (AI 167).

«Religious intuition,» as analyzed, has two aspects, or directions of motion: (1) Singularity: religious intuition is a «direct intuition» which can not be resolved by general terms (rationality, metaphysics), but may only be experienced.

Every religion stands within the uniqueness of religious intuition (whereby intuitions also can contradict or have a only volatile character, without losing thereby the character of intuitions: cf. FR 38, PR 13, MT 50) and general theory about the nature of thing» (1LM49).

As Hosinski (1993) 23, proposed, Whitehead interprets «religious intuition» and «God - experience» in reciprocal connection.

Consequently, the immediacy of the singular revealing event, which becomes universally «repeated» within the feelings of other events, preserves an irreplaceable element that can not be reduced to metaphysical conceptuality - namely religious intuition's «super-normal experience of mankind in its moments of finest insight» (RM 31).28

It is this two - faced structure that expresses Whitehead's theory of «religious intuition»:

Religious intuition tells us that God loves all beings and is related to them by a sympathetic union surpassing any human sympathy.

The notion of «Christian theology,» then, means that a singular revealing event, i.e., the Christ - event, dwells as the focal point of Christian religious intuition.

When Whitehead protests, however, that Alexandrian theology has «made no effort to conceive God in terms of the metaphysical categories which they applied to the World» (AI 169), his claim does not conform to the implications of his own theory of «religious intuitions.»

Their ideas about the relationship between Christianity and secularization express, in exaggerated form to be sure, some of the most deeply felt religious intuitions of our culture.

It refers to those «somewhat exceptional elements in our conscious experience — those elements which may roughly be classed» as religious intuitions (PR 343).

More recently, Levenson suggests, feminists have begun to cleanse the Bible in precisely the same manner, based on the same appeal to religious intuitions — although these intuitions are, on the surface, at variance with those of the Nazis.

Such «religious intuitions» are the «somewhat exceptional elements of our conscious experience» that Whitehead seeks to elucidate as evidence for God's consequent experience of the world.9 Only a living person experiencing a whole series of divine aims, sensitive to the way in which these shift, grow, and develop in response to our changing circumstances can become aware of their source as dynamic and personal, meeting our needs and concerns.10 Jesus, full of the Spirit, knew God personally in this intimate way, until these aims were taken from him in the hour of his deepest need, when he experienced being forsaken by God on the cross.

My own religious intuitions tell me that if God wipes away the tears he does so because he chooses to do so, not because he is metaphysically obliged.

I have found their ideas to be faithful not only to important religious intuitions of ultimacy but also to the demands of common human experience, logic and, most importantly for our purposes, modern science.

We have here the two strongest general forces (apart from the mere impulse of the various senses) which influence men, and they seem to be set one against the other — the force of our religious intuitions, and the force of our impulse to accurate observation and logical deduction.

Not exact matches

These are the folks who like to talk about «common sense» and who, as we know from research is common among the religious, rely heavily on intuition aand believe all answers are intuitive.

This intuition of Taoism (and I think of Christianity and other religious traditions also) makes somewhat pretentious the philosophical demand that all reality show itself phenomenally.

George Kennedy's comment in New Testament Interpretation Through Rhetorical Criticism can be applied to Lincoln and King: «In religious discourse... the premises of argument are usually based on a scriptural authority or personal intuition, enunciated in sacred language.»

Scattered widely throughout the history of mankind there have been «somewhat exceptional elements in our conscious experience... which may roughly be classed together as religious and moral intuitions.»

To exalt them, including the most purely «religious» intuitions, to some kind of absolute status, or, which is to do the same thing, to assume that they are the means of access to the ultimate, is to be involved in ideology.

Moreover, the unique events relevant to theology, the genuine intuition of religious experience, and revelation - theological reflection can not reach into the metaphysical core anymore and at all.2 David Pailin appropriately summarizes this process - theological confession for the dissolution of revealed theology into general metaphysics in saying:

The experiential dimension does not involve immediate intuition of a personal God even though God is directly present within human experience.21 For if religious experience consists exclusively in such an immediate encounter, then there is no broad foundation of agreement to which one could appeal.

Instead, we have two competing research programs, each with its own fundamental intuitions and program of inquiry to pursue, as in Imre Lakatos's philosophy of science.15 Only «over the long haul» can we judge which will be more progressive more able to handle the classical challenges raised by the entire history of metaphysics, by dialogue with existing religions (Christian and otherwise), and by the experience of contemporary religious believers.

In other words, one can conclude that this basic intuition of the infinite relates to the theme of God only by reflecting on the process of religious history.

Many felt that the theological task of India need not be the preserve of the «Brahmanic Tradition» within the Indian Church, which had always used «intuition, inferiority oriented approach» to theologising.14 Dalit theologians were of the opinion that the theological and cultural domination of Brahmanic traditions within Indian Christianity, ignoring the rich cultural and religious experience of the Dalits had to be ignored, if not rejected completely.

May I emphasize the fact that the elements and functions coming from the superconscious, such as aesthetic, ethical, religious experiences, intuition, inspiration, states of mystical conscious - ness, are factual, are real in the pragmatic sense... producing changes both in the inner and the outer world.

The only God that metaphysics can attain to has no religious value and presumably ought not to be called God, whereas the only Being who has a possible right to be called God can be reached only by religious and moral intuitions.

On the other end of the spectrum, revisionists like Paul Tillich and Hans Küng claimed that dogmas and propositions are expressions of religious experiences or spiritual intuitions, alerting us to an encounter with God that goes beyond all formulas or man - made intellectual systems.

The final test — not the first test nor the only test — of religious truth is the intuition of the individual person.

Origin in immediate intuition; origin in pontifical authority; origin in supernatural revelation, as by vision, hearing, or unaccountable impression; origin in direct possession by a higher spirit, expressing itself in prophecy and warning; origin in automatic utterance generally — these origins have been stock warrants for the truth of one opinion after another which we find represented in religious history.

Might not cosmic pessimism with its sharp intuition of the perishability of life be quite as capable of fostering a genuine love of our natural environment as would any religious teleology?

The intuition of God's faithfulness is a fundamental ingredient of the Western religious tradition.