Sentences with phrase «understand as a unity»

Many books in the Bible, though composite works with many parts or kinds of material, are clearly intended to be understood as unities or wholes.

For Jesus» specific individuality, Cobb suggests that the center of his subjectivity is co-constituted by the divine Logos, understood as the unity of the ideals, aims, and possibilities that God cherishes for the world.

The pack bonds together and understand as a unity of what is right, wrong, etc..

Not exact matches

They noted the «increasing departure from the basis of the WCC» — which they defined as primarily to restore unity to the Church — and cited «a growing departure from biblically based Christian understandings» of the Trinity, salvation, the gospel, the doctrine of human beings as created in the image of God, and the nature of the church.

We respectfully submit the following considerations and conclusions to the ecclesial communities and transdenominational fellowships of which we are part, with the hope that they will be received and examined as possible contributions to our better understanding of one another and our greater unity in Christ's truth.

But Whitehead upholds such perplexities by his conviction that recognition of a thing as a composite and also as a unity are required modes of understanding, that these two modes are reciprocal, that they presuppose each other, and that the perspective emphasizing the composite exhibits an outcome and the perspective emphasizing the unity exhibits a causal factor (MT 63).

Elsewhere, I have indicated how this field - approach to Whiteheadian societies allows for a trinitarian understanding of God in which the three divine persons of traditional Christian doctrine by their dynamic interrelatedness from moment to moment constitute a structured field of activity for the whole of creation.6 Here I would only emphasize that thinking of Whiteheadian societies as aggregates of mini-entities with one entity providing the necessary unity for the entire group is reductively much more impersonal and materialistic than the approach sketched in these pages.

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

«Peace» is experienced as ineffable unity and harmony, yet is only partially grasped and understood.

«In the first place we must remember,» says Bromiley, «that the Bible is not to be abstracted from Christ and made the center of unity in its own right... Unity is grounded in Christ himself and... it is served by the Bible when the Bible is understood in clear relationship to Christ as the authoritative prophetic and apostolic testimony... We may go to the Bible with very different views of what it is and how it is to be understood or applied.

With all their laudable effort to understand the integrity of the Scriptures, both Old and New, and to insist on the basic unity of the Bible; with all their recognition of the place of Jesus within the setting of Jewish piety and religious thought, these scholars sometimes fail to see that the very truth about God which the Bible as a whole affirms, and above all that which the New Testament says about Jesus himself, can be smothered by sheer biblicism and thereby made meaningless for those to whom the gospel should be a living, vitalizing, and contemporary message.

Since Aristotle and Whitehead are at one in distancing themselves critically from entity understood as substrate, since they both have in mind the existence of a «self» as the decisive characteristic of entity, and since moreover they both turn in the direction of organic unities and not of «things,» it becomes all the more urgent to ask just how the Whiteheadian concept of an «actual entity» is related to the Aristotelian concept of «entity.»

Thus relational power is here understood as the ability (1) to be affected, in the sense, especially, of being open, sensitive, receptive, and empathic; (2) to create oneself out of what has been experienced by synthesizing that data into an aesthetic unity; and (3) to influence others by the way in which one has received and responded to their influence.

Once we begin to understand how the gospel creates peace, mocks our vain claims to self - importance, and teaches us to live as agents of joy and delight in the world, how will these truths begin to create unity among the bickering factions of Christianity?

It shows, that is, that certain (and perhaps all) attempts to attain metaphysical understanding of reality presuppose a final unity and meaningfulness of reality and that this presupposition may only make sense in terms of God as an ontologically, valuatively, and rationally ultimate and unifying reality.

He likewise advocates understanding the role of clergy as representing the unity of the church.

Consequently, the word «society,» we believe, ought to be understood in the sense that Whitehead uses the phrase «organism» in Science and The Modern World, which is as a whole not reducible to the sum of its parts, an organic unity (SMW Ch.

The first finding appears to exclude women on the grounds that deaconesses were not admitted to the same office as deacons, and the second finding names the problem the ordination of women as deacons would pose for understanding the unity of the sacrament.

Actual occasions ought to be understood as organic unities.

This experience of the unity of the self is understood by the mystic as the experience of the unity, and this leads him to turn away from his existence as a man to a duality of «higher» hours of ecstasy and lower» hours in the world which are regarded as preparation for the higher.

Then there are other theologians who approach theology as a way to understand and articulate our essential unity and bring a great diversity of people together.

As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and liveAs the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and liveas to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.

This consciousness makes it possible for us to understand the unity of reason and reality as the reconciliation between nature and history.3

ECT can be understood as making explicit what was implicit: that our unity in action is the fruit of our unity in faith.

Since this used to be essential for me as well, I understand where they are coming from, and can be in unity with them regardless of our differences in how we try our best to follow Jesus.

Modern attempts to offer a rational account of the relationship between mind (its rational unity) and nature (understood as the realm of finitude, chance, contingency, and decay) have fallen prey to a seemingly simple yet extremely stubborn dualistic dilemma.

This substantial unity of man which is not a conjunction of already existing things, but holds variety in unity as the realization and accomplishment of one essence, is not only a defined truth of faith, but is a fundamental presupposition of the Christian understanding of man, his world and the history of his redemption.

We know in advance that there can be no ultimate distinction, for both must be understood as participating in a more inclusive unity.

The multiplicity of the other occasions entering into the composition of the new occasion is so great that the problem in understanding an actual occasion is not so much how it as an individual enters into social relations but how all the relations that make it up achieve the unity of subjective immediacy and satisfaction.

An alternative formulation is that the world as a unity is explainable only by the divinely inclusive love that binds the many into a single cosmic structure; and, therefore, the world of secular experience is nonsense if God does not exist.79 Similarly, one neoclassical version of the traditional teleological argument would be that the fact that the world has any order at all is only to be explained by an eternal divine Orderer, because apart from God it is impossible to understand why chaos and anarchy are not unlimited and supreme.80

it is a unity of doing and observing» which can be understood as four interrelated modalities: on one axis lies ritual and theatrical modes, on the other lies confessional and political (or ethical).

For him God is not an object of thought, of speculation; he does not press into service the concept of God in order to understand the world and comprehend it as a unity.

But all this [unity in the one Lord of the Church] can not be asserted without understanding that the unity given to the Church in Christ, and gifts given to the Church to help and enable it to manifest its given unity, are not for the sake of the Church as an historical society, but for the sake of the world.

According to Roger Ames (NAT 117), an «aesthetic order» is a paradigm that: (1) proposes plurality as prior to unity and disjunction to conjunction, so that all particulars possess real and unique individuality; (2) focuses on the unique perspective of concrete particulars as the source of emergent harmony and unity in all interrelationships; (3) entails movement away from any universal characteristic to concrete particular detail; (4) apprehends movement and change in the natural order as a processive act of «disclosure» — and hence describable in qualitative language; (5) perceives that nothing is predetermined by preassigned principles, so that creativity is apprehended in the natural order, in contrast to being determined by God or chance; and (6) understands «rightness» to mean the degree to which a thing or event expresses, in its emergence toward novelty as this exists in tension with the unity of nature, an aesthetically pleasing order.

If ecumenism is understood as the quest for full visible unity, and if full visible unity is understood as what the Catholic Church means by «full communion,» then it is perhaps not quite accurate to speak of «the role» of the Catholic Church.

It denotes a tendency that can also be perceived in Boff s recent writings, understanding the «trinity» as a model for unity - in - diversity or unity - in - relationship, largely detached from God the Father, Son and Holy Spirit as witnessed in the Scriptures and subsequently worked out in worship and doctrine.

What Whitehead denotes as the «social order» of the higher living beings can no longer be understood on the model of a society with its emphasis on multiplicity, but only on that of an organism focusing on unity.

Rather, it is a unity derived from principles of community and canon; from the memory of the community of Israel; and from Israel's understanding of its past and its present (and its future) as time and event given ultimate meaning only in terms of critical divine activity for critical divine purposes.

Assuming that Hartshorne does not identify the person entirely with his bodily society, then the person's own linear unity, however «fed» by his bodily society, can hardly be understood as a constant by - product of the complex bodily society.

Perception in the mode of causal efficacy understood as the interrelatedness of the universe as it impinges upon the individual without the specificity and clarity of presentational immediacy could yield an experience of an unqualifiable unity at the base of all existence as one perceived the actuality of concrescence.

Rather we should say: the difficulty in gasping this connection as a unity really arises because both the eschatology and the demand are not understood in their final decisive sense.

We love the church and want to see everybody grow in love and unity with one another as we develop understanding about the various paths Jesus has led each of us down.

A series of associative meditations on the social nature of salvation, this influential book focuses on the unity of the human race as understood by the Church Fathers.

We can therefore come to understand the universe as the result of the «Mind of God» not merely in a poetic sense but as immediately founded upon the creative power of God's own perfect relationality and unity of being.

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.

At first glance, the formulation of the problem from which Whitehead proceeds in MC — he still clings to the presupposition of the cosmological adequacy and precision of the theoretical language of mathematics — must seem to be itself an aporia: Whitehead wants to investigate various ways — in the first instance internal to mathematics (but cf. MC 465, 524)-- of considering the «nature of the material world»; at the same time, however, he wants to understand this world as a unity which, even though conceived as in motion, consists of only one kind of entity (MC 468, 479, 482, 525).

I understand that there has been even less discrediting of nationalism in Thailand, just as the unity of nationalism and Buddhism has been able to continue.

The text says: «It is today clear that the past method of «uniatism», understood as the union of one community to the other, separating it from its Church, is not the way to re — establish unity.»

Perfection, understood as the ideal unity of harmony and intensity is the aim of cosmic process, not the achievement of individual aspects or phases within the process.

Whitehead is a radical empiricist who understands human experience as a unity of largely unconscious feelings of the body and its environment.