Sentences with word «transcendent»

For many other scientists, however, and for people of a modernistic bent of mind who saw in the sciences «a new messiah,» or at least a directive of life displacing both religion and philosophy, this preoccupation with the immediacies to the exclusion of ultimates meant frankly a secularizing of life, that is, a relinquishing of all ideal or transcendent aspects which hope and wonder might evoke.

Earlier Christians could greet the world as the creation, as a contingent realm deriving its ultimate meaning and reality from a transcendent Creator, even though the primitive Christians looked upon the world as the old creation, an Old Aeon that even now is coming to an end.

From this perspective it would even be possible to understand Christendom's religious reversal of the movement of Spirit into flesh as a necessary consequence of the Incarnation, preparing the way for a more comprehensive historical realization of the death of God by its progressive banishment of the dead body of God to an ever more transcendent and inaccessible realm.

Of course, just as human love is far transcendent of the attraction of quanta to one another; so God's love is far transcendent of anything we can actually experience as love.

Process theology, on the contrary, provides the believer with a God who is equally immanent and transcendent.

These words are addressed to Jesus, and we must not fail to notice that the transcendent Creator and Judge can be identified as the ultimate ground of selfhood only at the moment when an immanent and totally human Jesus can be named as the divine Creator and Redeemer!

Once God has died in Christ to his transcendent epiphany, that epiphany must inevitably recede into an abstract and alien form, eventually becoming the full embodiment of every alien other, and thence appearing to consciousness as the ultimate source of all repression.

Islam sees its scriptures as correspondingly utterly transcendent.

God the Father represents the transcendent aspect of God: creator of the universe, beyond all that we know.

Once we grasp the radical Christian truth that a radically profane history is the inevitable consummation of an actual movement of the sacred into the profane, then we can be liberated from every preincarnate form of Spirit, and accept our destiny as an occasion for the realization in the immediacy of experience of the self - emptying or self - annihilation of the transcendent and primordial God in the passion and death of Christ.

One could turn to many artists for a precedent for a newly evangelised culture comprising imaginative activities that are open to the transcendent, a culture that integrates human creativity in art, literature and science with the call to holiness, to a life that acknowledges truth, goodness and beauty as having their source in the divine.

Not only is all material being mutually correlative within the equation that is the universe, he defines matter as that which relates to Transcendent Mind as its source of being, meaning and finality.

Our visions focused on the transcendent, we did not always get from life what we should have because we did not always give to it what it deserved.

A touch of madness is often shielded by this transcendent effect as well as by institutional freedom — a madness which, if not checked, discredits the fundamental insight of faith and destroys community in fanaticism.

Only by abandoning its original faith in the dawning Kingdom of God that is in actual process of realizing itself could orthodox Christianity arrive at its belief in the transcendent and solitary God who is the Wholly Other.

If man today is asking can God's existence be affirmed as transcendent without making God a functional element in an abstract scheme, it may be fruitful to realize that knowledge and experience of God involve a cyclic growth process from experience to schematization, from formulation to God present in the dynamism of man's life and activity.

These levels are, in ascending order, the material, the living, the conscious and the transcendent: matter, life, mind and God (or however the ultimate is named).

It is present and yet hidden, immanent yet transcendent.

Finally, Thomas Altizer expresses this tension between man's creative subjectivity and a transcendent reality: «Once the Christian has been liberated from all attachment to a celestial and transcendent Lord, and has died in Christ to the primordial reality of God, then he can say triumphantly: God is dead!

To present man's desire for the transcendent without proposing a claim to a particular method in which man meets the divine is almost certainly an abandonment of the religious project.

He acted, as always, as Creator and Redeemer, as transcendent love.

Born at the time when Christianity's transcendent form of knowing was being decoupled from the imitative practices grounded in it, anthropology would serve as a diagnostics for (and corrective to) the new operations and expressions of Christian mimesis.

Our temptation in this situation is to seize upon those New Testament images of Jesus that are seemingly free of a transcendent ground with the hope that we can thereby arrive, at an image of a fully contemporary Jesus.

«22 Man's valuing experience involves the intuition of permanence with novelty grounded in the presence of a transcendent source of order in the world.

«We have found the growth of Art: its gradual sublimation into the pursuit of Truth and Beauty: the sublimation of the egotistic aim by its inclusion in a transcendent whole: the youthful zest in the transcendent aim:

Insofar as the proposal of the Incarnation addresses one of the greatest human desires (that the transcendent become immanent), everyone has at least some stake in retaining the deeper meaning of the holiday.

If a new meaning of nature has pervaded modern history, an autonomous world existing in - itself, then so likewise man himself no longer appears as the image of a transcendent Creator.

And a society that believes this must, at least implicitly, embrace and subtly advocate a very particular moral metaphysics: the unreality of any «value» higher than choice, or of any transcendent Good ordering desire towards a higher end.

Second, God is often presented as a transcendent will that determines everything.

Of course, Blake belongs to a large company of radical or spiritual Christians, Christians who believe that the Church and Christendom have sealed Jesus in his tomb and resurrected the very evil and darkness that Jesus conquered by their exaltation of a solitary and transcendent God, a heteronomous and compulsive law, and a salvation history that is irrevocably past.

But how the transcendent God bridges the gap to become immanent, and why his grace touches some events and not others, are left to the realm of mystery.

It interests him not at all as a describable state of existence, but rather as the transcendent event, which signifies for man the ultimate Either - Or, which constrains him to decision.

To maintain his existence as the transcendent Creator, God must continually cancel or negate the world; but to move toward his universal epiphany as the Incarnate Word, he must negate his sovereign transcendence.

To the extent that traditional theology speaks about God in himself, he is transcendent; to the extent that it speaks about God's grace, he is immanent.

Thereby the living power of the transcendent and omnipotent Judge is transposed in human experience into the dead body of Satan, as Milton's passage through the death of selfhood unveils the ground of an isolated selfhood as that chasm separating the creature from the Creator, thus making possible the reversal or dissolution of natural virtue and self - righteousness in the immediate and present actualization of the self - annihilation of God.

Religious beliefs and practices are observed and discussed, but treated as states of mind and social customs, mere human constructions unsupported by any transcendent reality.

The radical Christian repudiates the Christian dogma of the resurrection of Christ and his ascension into a celestial and transcendent realm because radical faith revolves about a participation in the Christ who is fully and totally present to us.

For example, virtually absent from our lament over the threats to religious freedom in the juridical sense is any mention of that deeper freedom opened up by the transcendent horizon of Christ's resurrection, though this was a frequent theme of Pope Benedict's papacy.

In more recent times, neo-classical theism (Whiteheadian process philosophy and theology) has reacted against the remote, transcendent, immutable and uninvolved God of classicism by making God totally immanent as evolving Deity.

It is here, above all, that the transcendent and the immanent integrate.

If this is true, then the argument that the universe is self - sufficient and self - transcendent is false.

Primitive ideas of dreadful unapproachableness in deity had been left behind; the concept of divine sanctity had been sublimated into terms of transcendent purity; and instead of «holiness» meaning aloofness, it could itself characterize a humble and contrite heart.

In other words, the transcendent is met in the concern for others as given to us in the life and way of Jesus.

In this case, reason as process needs a Transcendent Ground, for nothing in process is able to evolve itself apart from its ground.

As William Johnson suggests, «transcendence has little to do with the nature and attributes of God but has everything to do with the consequence of God's activity in history, that is, to introduce a transcendent dimension to human life.»

Does it make sense to leap from the recognition of paradox and mystery to the conclusion that truth must not exist and that there can be no transcendent good and just God?

So long as Christianity knows the Crucifixion as a vicarious sacrifice for a totally guilty humanity, as the innocent sacrifice of the eternal Son of God to a just but merciful Father, it can never celebrate the definitive victory of the Crucifixion; for such a redeemed humanity remains in bondage to the transcendent Judge, and must continue to be submissive to his distant and alien authority, ever pleading for mercy when it falls away from his absolute command.

Although essentially transcendent, faith must be reduced to an immanent possession.

In other words, when theologians affirm faith in the transcendent God of the scripture, they are affirming faith in the God who has acted in human history to make human beings whole and redeem them from their sins.

Marx maintained that in religion the content of transcendence is God, and the transcendent future is the power of God which comes to humanity and evokes a response.