Sentences with phrase «unchanging nature of»

From the 1960s, when documentary photography in Britain gained greater attention, through to the modern day, each photographer brings their own distinctive approach to capturing both the changing and unchanging nature of the British seaside experience.

As we'll soon see, it's the unchanging nature of the interest rate that causes bonds to go up and down in value.

Through these same characters, Faulks exposes the shared and unchanging nature of humans» emotional needs.

But though they do laundry and wash dishes and take over morning chores, there is a sweetness in the unchanging nature of being Mama.

So, is the unchanging nature of God just more dogma that we have been force - fed all along?

The hypothesis of a definitive halt in terrestrial evolution is, to my mind, suggested less by the apparently unchanging nature of present forms than by a certain general aspect of the world coinciding with this appearance of cessation.

Describing its author's life up until his conversion to Christianity, the Confessions grounds Augustine's individual, mutable life in the unchanging nature of God: «I entered into the depths of my soul,... and with the eye of my soul, such as it was, I saw the Light that never changes casting its rays over the same eye of my soul, over my mind.»

I hold that it is grounded in the unchanging nature of God.

Morality is grounded in the unchanging nature of God.

Not exact matches

You say science is about the unchanging laws of nature.

and at the time of jesus moses gallileo newton charles darwin, people opposed them but ultimately the same people bowed to their eternal truth, so norm is man made not natural and it changes from time to time, the only thing which is self reliant and unchanging is mother nature, so Sikh faith is not a ritualistic dumb faith, indeed it's a lifestyle which tells to «Respect and follow The Laws of Nature and not to destroyy the beauty of nature&rnature, so Sikh faith is not a ritualistic dumb faith, indeed it's a lifestyle which tells to «Respect and follow The Laws of Nature and not to destroyy the beauty of nature&rNature and not to destroyy the beauty of nature&rnature».

Fatalists ascribe that reason to fate, determinists to the unchanging laws of nature.

Any behavior can be ascribed to this alleged unchanging nature when combined with the convenient explanation of mysterious ways, unknown plan, and the other horn of the dilemma, i.e. whatever the deity does is invariably good because it is the deity acting.

Your notion of a perfect unchanging nature is above and beyond your alleged deity's ability to choose, i.e. it is a source of morality apart from the free will agency of the deity.

To cite just one example, it is difficult to see how this synthesis, relying as it does upon a basically Aristotelian concept of nature or form as a static unchanging reality, can accommodate the discoveries of modern science.

From the standpoint of Whitehead's final theory, as interpreted in terms of Hartshorne's distinction between God's abstract nature and concrete totality, it is quite natural to interpret the last sentence as Griffin does: «The passage does not say that God as a whole must be unchanging; it only says that God's nature must remain self - consistent» (PS 15:200).

Indeed, to talk of «substance» here is in itself misleading; for the use of that term, despite all the protests of the neo-Thomists and others, is certain to bring us to think of God in terms of unchanging and unchangeable inert stuff — and to do that is to deny, ab initio, the possibility of a God who responds in complete faithfulness and with the utter integrity of His own nature, yet with deepest awareness and sympathy.

In terms of Whitehead's concept of God, the primordial nature is the unchanging character or structure of an ontological concrete individual — God as consequent.

It is a fundamental tenet of this philosophy that God's nature has two inseparable aspects distinguishable only for purposes of thought: an absolute or «primordial» aspect, absolutely unchanging and unaffected by the world; and a related or «consequent» aspect, which is affected by the world.

God is understood as unchanging in his primordial nature which envisions the eternal objects and as changing in his creative response to the events of the world.

Then there are questions regarding the nature of mind and matter as such, the concepts of becoming, and of unchanging natures, the philosophical question of the nature of the substantial soul and its relation to the body.

Built into the very nature of these choices is an unchanging commitment, a forsaking of all others.

If God's control over the world is absolute in that it is independent of all creaturely contingencies, then God's activity may flow directly from his unchanging nature which was deemed wholly necessary and self - sufficient.

Atoms were thought to be permanent, unchanging elements of nature.

If each new moment, according to process thought, is open to the infinite range of possibilities contained in the primordial nature of God, then is possibility as such finally grounded in God's purely conceptual and unchanging envisagement of eternal objects?

But the essence of the Hellenistic idea of God is that deity is by nature all that men by nature can not be: God is uncompounded, absolutely simple, hence static (a state identified with perfection), unchanging, subject to no variation, eternal, impassible, unmoved.

He says, indeed, that the Christian revelation tells us that «God has shown to us, so far as is compatible with the unchanging plenitude of his nature, a love like to that of self - donating and self - giving».40 But how far is this compatible?

Those who take this view would say, for example, that it is absurd to speak of «human nature» as if it were an entity that could be described in categories of substance, if by substance we mean immutable and unchanging thing.

So, she does not have the model of a growing divine satisfaction which «changes» in respect to its content, but she has the model of an unchanging primordial satisfaction followed by the concrescence of God's consequent nature?

This program may well begin with reference to the perplexing problem as to how the eternally unchanging primordial nature of God can provide different initial aims to every occasion.11 That each occasion has its unique, appropriate aim given to it, Whitehead is clear.

Hell is a much easier object of study; though it has endless variations, its nature is repetitive and unchanging.

That phenomena are reducible to fundamental particles and laws describing the behaviour of particles, or more generally to any static (i.e. unchanging) entities, whether separate events in space - time, quantum states, or static entities of some other nature.

In fact, the unchanging overall nature of the climate, with only minor up and down natural changes, strongly argues for my hypothesis that the earth has a thermostat.