Sentences with phrase «ultimate evil in»

They're the ultimate evil in the world?

Join the crusade against Death itself and face ultimate evil in the definitive Diablo experience.

Either it is fighting against or beside them, these baddies are remembered for their uniqueness and their personas as the ultimate evil in their respective franchises.

But just as one candle may become light itself and illuminate the entire universe, a glimpse of uncertainty may unlock menace on the face of every passerby, ultimate evil in the particular way the door over there stands ajar.

This is, in Whitehead's words, the «ultimate evil in the temporal world» which is «deeper than any specific evil» (PR 401).

Even «the ultimate evil in the temporal world» concerns how present actualities obstruct past ones (PR 340), not pure possibilities.

Ely complains that even if God triumphs over the evil of «perpetual perishing» (which is the «ultimate evil in the actual world»), the ultimate evil is still ultimate for us humans because we do perish as individuals.

The ultimate evil in the temporal world is deeper than any specific evil.

Not exact matches

He traced national evil back to its ultimate sources in the thoughts and attitudes of persons.

If he is regarded as «the foundation of the metaphysical situation with its ultimate activity,... there can be no alternative except to discern in Him the origin of all evil as well as of all good....

More sophisticated theologians have qualified this outrageous notion by saying that God can do nothing which is irrational, such as make square circles, or which is contrary to God's own nature and purpose, which are assumed to be good in some ultimate sense, and therefore that God can not engage in genuinely evil acts.

Ideas such as the Kingdom of God are expressions of confidence in the ultimate triumph of community, i.e., in the long - run victory of good over evil, or the final establishment of progress.

It is precisely because an epiphany of Antichrist abolishes the transcendent source of evil and nothingness by embodying a primordial chaos in the actuality of history that it is a redemptive epiphany, an epiphany unveiling the full reality of alienation and repression, thereby preparing the way for their ultimate reversal.

When all evil and nothingness pass into the faceless epiphany of a total Antichrist, then the ultimate ground of chaos will be dissolved, every inherent sanction for all alien and compelling demands will be removed, and every opposing other will stand revealed in a lifeless and vacuous form.

However, the mystery of the Cross tells us that in God's Wisdom, which is the ultimate wisdom, evil and suffering are conquered in a way that goes against our natural instincts and expectations - not by miraculous intervention, but by humble acceptance; or at least, that the miraculous triumph follows on from sacrifice rather than preceding it.

In Christianity the problem of evil, for example, is not an illusion which is to be escaped but the occasion for responsibility in this world, for struggle, and for ultimate victorIn Christianity the problem of evil, for example, is not an illusion which is to be escaped but the occasion for responsibility in this world, for struggle, and for ultimate victorin this world, for struggle, and for ultimate victory.

A hero — the saviour of the world — has to «die», go through hell, and then rise again in order to defeat the ultimate evil.

The cosmic «I» no longer sees the perpetual perishing of worlds or universes, or even itself, as ultimate evil, but instead cries out in adoration to its creator: «It is enough to have been created, to have embodied for a moment the infinite and tumultuously creative spirit.

To me, that is the ultimate explanation of making evil «other», when in fact facing our own ability to be evil, and at the same time to see the humanity in others, are needed to understand evil.

There was, in other words, an incremental and by no means predetermined movement to the ultimate evil.

In Moses (1944) we find a new emphasis on the demonic, one which in no way conflicts, however, with the conception of God as the ultimate source of both good and eviIn Moses (1944) we find a new emphasis on the demonic, one which in no way conflicts, however, with the conception of God as the ultimate source of both good and eviin no way conflicts, however, with the conception of God as the ultimate source of both good and evil.

His affirmation of the oneness of God and the ultimate oneness of God and the world has deepened in its paradoxical quality as he has taken more and more realistic cognizance of the evil of the world, but it has not wavered or weakened.

In this book he argued that religion created a conscience which is quick to understand social need, that religious philanthropy gives charitably but without raising ultimate questions about the causes of social maladjustment, that religion «unifies individuals, stabilizes societies, creates social imagination and sanctifies social life; but it also perpetuates ancient evils, increases social inertia, creates illusions and preserves superstitions.

In this final section, we examine more closely the Whiteheadian and Nietzschean solutions to the problem of ultimate evil: Whitehead's God and his essential relation to the temporal world, and Nietzsche's doctrine of the eternal recurrence.

Both find human life and the temporal world of becoming plagued by an ultimate evil that is deeply involved with the nature of time — in particular, with the essential passage of time and the temporal dimension of the past.

In the New Thought setting of ultimate oneness, and the conviction that «God is all there is,» evil is regarded not as a fundamental part of the universal order, but as the byproduct of a human consciousness of separation.

On the same page with the above statement, Whitehead also refers to the ultimate tragic element in the temporal world as evil.

This hope for the Good Society was justified in liberal theology both by its ultimate faith in God and by what it took to be experiences of real victory over evil.

«18 Hick has characterized this as an Irenaean type of theodicy which «accepts God's ultimate omni - responsibility and seeks to show for what good and justifying reason He has created a universe in which evil was inevitable.

«The ultimate evil... lies in the fact that the past fades, that time is a «perpetual perishing.»

Holy Mother Church has never had any doubts about the ultimate origin of evil, so it is here, in this new context that we must look for a possible reason why, as we now know, some degree of «groaning» was built into God's chosen method of creation from the start.

They admirably avoid the fundamental question that haunts Christian theology: if God who wills to be involved has created a world in which not even he can act in perfect blamelessness, how can God avoid the accusation of guilt — ultimate, primordial culpability for human suffering; culpability for that which we experience as evil?

Plato saw evil as overcome in the ultimate immortality of the soul.

Nevertheless there is an ultimate consummation, not in the world but in the divine experience that accomplishes our redemption from evil.

The family unit, resting upon the ideal of lifelong monogamous heterosexual marriage, was the ultimate source of the evil and was to be the primary targeted in the sexual revolution.

The ultimate mystery of evil is that man in becoming human denies that which makes him human, his freedom in communion.

2:9 - 11) in which evil and discord reach the vanishing point, or there will be a «final ramification,» an «ultimate paroxysm, involving the final discarding or rejection of some and the apotheosis of those who affirm God / Christ / Omega (PM 288).

So for me the idea that hell is the ultimate «giving up» of people to their evil desires, so that all that is good in them is removed, has some merit.

2.9 - Il), in which evil, disease, and discord should diminish to a vanishing point in a «heaven and earth» which are essentially «new» (cf., Rev. 21: 1), or a «final ramification» in which evil grows beside good, its equally capacitated shadow side in the evolutionary advance, until the ultimate paroxysm in which the good receives absolute vindication and the evil is self - excluded from Omega's consummation (PM 288; cf. Matt.

i play the character in three general characterization; one moment I am a pompous ass hat, the next a gallant rebel fighting the ultimate evil, the back to the anguished bigot.

The proper definition of apparent evil, however, is prima facie evil which when judged from an ultimate frame of reference is that in the place of which no other realistically possible occurrence could be better.2 «Apparent» evil is not only a means to perfection, but also a morally necessary and justified means.

A modern, secular version of this view can be found in certain tragic views of life which assume that evil and suffering is part of the human condition to which there is no ultimate solution.

To have faith that love is at the heart of the universe, that the whole scheme of things is conceived in wisdom and goodwill, that a divine purpose underlies creation and makes the ultimate victory of good over evil a foregone conclusion — that, you say, is obviously a most comforting and enheartening philosophy.

His ultimate moral philosophy lay in such propositions as that «from within, out of the heart of men, evil thoughts proceed,» (Mark 7:21.)

Therefore, whatever source of power motivates the world process toward emergent novelty would appear to be the ultimate reason that there is the evil of disorder in the world.

A statement of the Yehudi's in regard to his enemies shows particularly clearly the basis of his faith in the ultimate redemption of evil:

It is significant that Vatican II (and also the Uppsala Assembly of the World Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church in the Modern World) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and death.

His core doctrine of amor fati, love of fate, found its supreme expression in the myth of the eternal recurrence, the ultimate spiritual ordeal set forth in The Gay Science (1882) and amplified in Thus Spoke Zarathustra (1883 - 1885) and Beyond Good and Evil (1886): if a demon were to perch on your shoulder and tell you your life would repeat itself throughout eternity, exactly the same in every detail, would you rejoice or despair at the thought?

The ultimate concern of visionary reason is to form a society in which all evil has been put down.

As the forces of evil seek the key to ultimate power, Earth's last chance for survival rest in the hands of young Sam Witwicky.