Sentences with phrase «within eternal being»

Even within eternal being itself there is a principle of relativity, which is its power of existing and of being known, so that motion and life and soul and mind can be present with it.

Not exact matches

Kamprad's plan from the beginning was to set up «eternal life» for IKEA, which meant keeping it off the stock market and securing it within a

I am rather disturbed that she could love and worship a God who, according to my interpretation (or possibly misinterpretation) of what the bible says, would send me to eternal torment where there is wailing and gnashing of teeth, simply because I can not find it within myself to believe in him.

For the King of all the Gods created by GOD is the God Christ Jesus, our Lord and Savior and Redeemer of godly men, whose rigtheousness in Word and / or in Deeds will bring to them an abundancy of living many lives within the mainframes of the eternal 1st Domain, that is called by us as being the Atomic Cosmos.

What makes this especially puzzling is the realization that the discussion is usually within the context of the Christian construct of heaven and eternal life, concepts that would be desired by most, even if only hypothetically.

Question: how is an eternal being that exists outside of time able to act within time to affect the daily lives of humans?

Justification is when we receive eternal life; sanctification is when we learn to live within eternal life; and glorification is when we fully experience eternal life.

One can see here the connection between the internal relation between eternal objects, and the fact that from the standpoint of the prehending occasion, its datum, as a logical subject placed within a functional context, is internally related to it.

What is clearly stated by Whitehead is that the initial aim is derived from God's ordering of the eternal objects and that this aim limits the range within which the occasion can find its satisfaction.

Whitehead writes: «The spatio - temporal relationship, in terms of which the actual course of events is to be expressed, is nothing else than a selective limitation within the general systematic relationships among eternal objects.

The complete system of eternal objects is included within what Whitehead calls the «primordial nature» of God.

If there is an eternal torment, it would have to be created by God for the express purpose of punishment, and only by His divine omnipotence would anyone ever be contained within.

So the only remaining conclusion is that the «eternal objects» have their ground in a supertemporal entity, in God, who «conceptually» holds within God's «primordial nature» the totality of possibilities for creation.

It is a relationship within which we are restored and grow to perfection as children of God with the eternal Son.

Existing neither in a static nor an eternal form, the Christian Word can never wholly or finally be confined within a particular set of images, nor can it perpetually be bound to a particular culture or history.

His divine time overflows, holds together, and envelops all other times... The eternal life of God does not of course cease to have its specific dimension within the period between the creation and the last judgment, God is «he who is and who was and who is to come» (Rev 1:4; 4:8).24

There is something eternal in a man, and the eternal must be able to exist and to be grasped within every change.

Moreover, since potentials are repeated within actualities, it follows that if being present in a subject, or actuality, is made the criterion for being a universal, then again actual entities and eternal objects are alike universals.

The challenge of the Christian historian is to search within the wisdom of the ages for some indication of the eternal wisdom of God.

But in point of fact Bultmann's theology helped to keep many individuals within the great tradition of faith in the eternal God, the God revealed in the crisis of the gospel of Christ; for in the jargon, although his work was to «demythologize,» he refused to «dekerygmatize.»

This is one reason (it is not the only one) why Whitehead refuses to identify «universal» with «eternal object»: «The term «universal» is unfortunate in its application to eternal objects; for it seems to deny, and in fact it was meant to deny, that actual entities also fall within the scope of the principle of relativity.

The trinitarian relationships within God are eternal relationships, though they are also the actual relationships that we see manifested in God's actions in history.

Rudolf Bultmann's theology helped to keep many individuals within the great tradition of faith in the eternal God, the God revealed in the crisis of the gospel of Christ; for in the jargon, although his work was to «demythologize,» he refused to «dekerygmatize.»

John Oman ended his masterly book on The Natural and the Supernatural with these words: «If we would have any content in the eternal, it is from dealing wholeheartedly with the evanescent; if we would have any content in freedom it is by victory both without and within over the necessary; if we would have any content in mind and spirit we must know aright by valuing aright.

It is because he fears that speaking of pure essences as existing will encourage assimilation of their status to that of efficacious particular things that he insists that so long as they stick within their own eternal realm they only have pure being.

The conclusion I want to pull out of these considerations is this: if there is at least one actual entity in the world characterized by at least one eternal object, one specific form of definiteness, then this actual entity provides all the ontological ground required for the realm of eternal objects — an appeal to God is not necessary.11 And, indeed, in Whitehead, as in Aristotle, there is an eternity and an abeternity of becoming so that within the terms of the system it is inconceivable that there be any region of the extensive continuum, no matter how far it be extended fore or aft, where there is not a generation of actual entities exhibiting concrete forms of definiteness.

The unifying theological theme within Free Grace cirlces is that eternal life is given freely to anyone and everyone who simply believes in Jesus Christ for it.

Since you have believed in Jesus for eternal life, the Holy Spirit has ceased the work upon you which He performs on unbelievers, and is now living within you to mold and shape you into Christlikeness.

If there is, then, something eternal in a man, it must be able to exist and to be grasped within every change.

But Christianly understood death is by no means the last thing of all, hence it is only a little event within that which is all, an eternal life; and Christianly understood there is in death infinitely much more hope than merely humanly speaking there is when there not only is life but this life exhibits the fullest health and vigor.

Human beings as limited creatures were fragile and weak, but placed in God's love; this reality was seen within the context of eternal and perfect love.

If despite all this he is obedient to God's word and thinks what is noble and holy of men, believes (it is not easy) that he is a child of God, loved by God and worthy of an eternal life which is already operative and growing within him, he will not be haughty and proud, will not - regard what is promised as a matter of course as his inalienable dignity.

Correspondingly, I know that my being depends on Eternal Being; that my truth is a dim reflection of the divine light that shines within, and that my loving is God's love present in the hbeing depends on Eternal Being; that my truth is a dim reflection of the divine light that shines within, and that my loving is God's love present in the hBeing; that my truth is a dim reflection of the divine light that shines within, and that my loving is God's love present in the heart.

The Qur» an is God's speech, an eternal attribute existing within God's essence and sharing God's uncreatedness.

But if the Trinity be understood in a purely economic sense, so that the distinctions correspond only to aspects of God manifested in His activities of creation, revelation, inspiration or the like, then there are no eternal relations of self - giving within the divine life of Absolute Actuality.

For the liberals the great truths of religion and ethics are timeless and eternal, though it is only within human history that they are realized, and only in concrete historical processes that they are given clear expression.

(Mark 10:23 - 27) Renunciation is the rule for all, (Mark 8:34 - 37; 10:21, 28:31) and the compensations are as simply and absolutely set forth as is the requirement: the good things of this life, such as they are, the blessings of family and of property, will be shared by all within the community, «now in this present time: houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.»

It has been impelled to say that just as the eternal Word of God — God in God's Self - Expression worldward — is not confined humanly speaking to Jesus Christ but rather defined in him, so also the activity of the responding Spirit of God is defined but not confined to the specifically Christian response in faith within the Christian community.

But here again the point has been made by the Orthodox themselves that the hunger for meaning and eternal life is not merely «over and beyond» but also «within and through» the anguished longing for humanity.

How many times, in reading the liturgy for the Holy Communion, I have felt both exultation and despair at the moment of the Sanctus: «Therefore with Angels and Archangels, and with all the company of heaven, we laud and magnify Thy glorious Name; evermore praising Thee, and saying: Holy, Holy, Holy, Lord God of Saboath...» Exalted because, in this language, this place and time and company of momentary lives are interpreted and blessed within the scope of an eternal action of God, released from the tyranny of death and what Dylan Thomas has so movingly alluded to when he laments that

For within the limits which the realm of God defines there is eternal life; beyond those limits there is death.

He was the Christ, not because he inaugurated the kingdom in the apocalyptic sense or ever will (although it would be rash and presumptuous to affirm absolutely that he never will), but because in him the eternal kingdom of God was in a unique and unprecedented way present and active within history, was not only seen and declared supremely and unmistakably as righteousness and love, but was actually present as judgment and salvation.

Jesus was not announcing a future event or referring to a future order when he spoke of the kingdom; he was referring to an eternal Reality which, nevertheless, was then and there making itself known — that is, was present and active within history — in a way both unprecedented and unduplicable.

Therefore, God is that actual entity who gives reality to eternal objects by including them within himself.

It may well be true that the whole meaning of eschatology is for us fulfilled in the revelation in Christ — that is, in the active presence in Christ as known within the church — of the eternal order, the kingdom of God: the Fourth Gospel has some such conception.

The Holy Synod of the Russian Orthodox Church has felt sometimes the WCC has not placed its thinking on the social content of salvation solidly within the perspective of the ultimate goal of salvation... the eternal life in God, «with the result that appropriation of eternal life is made to depend on social conditions rather than social conditions on the appropriation of eternal life»; and the Ecumenical Patriarchate has warned us that in «turning towards the anguish of the man today», the WCC must not forget the basic truth that man sees himself as hungering for an answer to a basic question over and beyond his acute interest in the most vital socio - political problems of the day.»

The truth, however, is that while the gospel does tell us how to have eternal life so that we can go to heaven when we die (I call this «The Target Truth» in The Gospel According to Scripture), this truth is relatively small compared to the large number and wide variety of gospel truths contained within the Scriptures.

Witness the ceremony at the dedication of the Holocaust Museum in Washington when soil was mixed from the sites of thirty - nine Nazi concentration camps and placed within the base of the eternal flame burning in that building.

This framework could be located only within God as the eternal object of God's thought — or at least it could exist only with the concurrence of God's will and as a reflection of the divine nature.

If all is to be conceived by analogy with our human nature, then either Spinoza is right and the eternal, immutable essence of the cosmic soul necessitates everything in the cosmic body, and there is no chance, randomness, or genuinely open alternatives either within the world or as between this and other possible worlds; or there is freedom both in our decisions and in God's.