Sentences with phrase «transcendent eternal being»

Not exact matches

«Sure, eternal life is transcendent life,» they admit; «but in the meantime, we're called to love our neighbors as ourselves, which means attending actively to the welfare of the world.

Over and above the «special relevance» which selected eternal objects may have in relation to particular, finite actual entities, it is necessary that there be a kind of «relevance in general,» a real togetherness of all eternal objects amongst themselves, effected by an eternal, infinite actuality: «Transcendent decision includes God's decision.

It takes our divine praises into the realm of the transcendent and the eternal, and it is the music's sacred character which enables this.

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.

We may summarize its affirmations as holding that God is a nontemporal actual entity, transcendent, immanent, eternal, cause of itself, the basis for reasons of the highest absoluteness, and possibly the source of the eternal principles of value.

Eternal objects, for example, are connected inter se: they are all mutually transcendent in respect to their individual essences; but many are mutually immanent in respect to their relational essences (SMW, chapter X).

Moreover, as eternally ingressed in God's primordial nature, each eternal object is, relative to the temporal actualities, a transcendent capacity for their determination.

nihilism: compassion doesn't really exist evolutionary naturalism: compassion is a foil for survival goals religion: compassion serves a transcendent reality (in so far as it reflects that reality) Christianity (in particular): compassion is the most powerful force in history, and reveals God's eternal heart

Hence, new qualities that emerge are not merely empirical qualities of new «occasions,» they are also «eternal objects,» belonging to a world of what Plato called forms or ideas; they are both immanent and transcendent: «Here Alexander inclines towards an empiricist tradition... which identifies that which is known with the fleeting sense - datum of the moment; Whitehead, with his mathematical training, represents a rationalist tradition which identifies that which is known with necessary and eternal truths.

But there is a tension between that ministry — our ministry as followers of Christ — and our tendency to view these words as timeless, eternal and transcendent.

As Ogden indicates, this can be expressed in nonmythological language: «Jesus» office as the Christ consists precisely in his being the bearer, through word and deed and tragic destiny, of the eternal word of God's love, which is the transcendent meaning of all created things and the final event before which man must decide his existence.»

In a physical feeling, an eternal object is felt as immanent, while in a conceptual feeling, the eternal object is felt as transcendent (see PR 239f.

A satire in dialogue form: «A Dissolution of the Many into One Act (Which is indubitably an Epiphany of Eternal Being, Immanent in that Act, which is History, but which inevitably shatters History, and is thus Dialectically Transcendent...)»

Thus there is a polarity in this concept of God: he is both abstract and concrete; he is both «eternal» and «everlasting»; he is both himself and yet endlessly related; he is both transcendent and immanent; he is both the chief principle of explanation and yet participant, working with, and influenced by, all that is to be explained.

A Dissolution of the Many into One Act (Which is Indubitably an Epiphany of Eternal Being, Immanent in that Act, which is History, but which inevitably shatters History, and is thus Dialectically Transcendent, and so on.

Can he be both temporal and eternal, loving and removed, personal and metaphysical, immanent to the world and transcendent of it?

He is both abstract and concrete, eternal and temporal, transcendent and immanent.

The history of salvation as it consummates in Christ, must be presented as an organic whole, in which «all things do hold together» in Christ» (Col. 1:17) and in which the personal, authoritative revelation of a personal and transcendent God comes to its fulness in the Incarnation of God, personally in the Eternal Word, made esh for us men, and for our salvation.

Another set of predictable terms and themes are pressed into service to describe Calvin's vision of God: distant, transcendent, sovereign, omnipotent, electing some to salvation and reprobating the rest to eternal damnation and misery

Since it excludes the possibility of a temporal aspect in God, the presentation of God as «a being at once actual, eternal, immanent, and transcendent» (Process 94) could not have been written from the standpoint of the concept of God in two natures developed in the last chapter of that book.

If norms are something like eternal objects, not like actual entities, then their normativeness can bind the progress of the actual world without being transcendent individuals, Platonic realism does not entail that the Form of the Good is an individual being.

To speak of «God» properly — in a way, that is, consonant with the teachings of orthodox Judaism, Christianity, Islam, Sikhism, Vedantic and Bhaktic Hinduism, Bahá» í, much of antique paganism, and so forth — is to speak of the one infinite ground of all that is: eternal, omniscient, omnipotent, omnipresent, uncreated, uncaused, perfectly transcendent of all things and for that very reason absolutely immanent to all things.

Other qualifications are not thereby excluded, of course, and, as we noted earlier, Whitehead says that, besides being eternal, God is also actual, immanent, and transcendent.

God is presented there as «a being at once actual, eternal, immanent, and transcendent.»

The notion of God, which will be discussed later (cf. Part V), is that of an actual entity immanent in the actual world, but transcending any finite cosmic epoch — a being at once actual, eternal, immanent, and transcendent.

The beautiful is how the transcendent draws our desire for pleasure away from the mutable and toward the eternal.

It may be that words like «eternal,» transcendent» and «sacred» offend some intransigents, cut the crowds, and alienate the cheap thrill - seekers in a buyers» market of religion.