He saw it as a struggle to establish the pre-eminence and proclaim the eternality of love.
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Watt, W. Montgomery, and Said Hakim M. "Al- Bīrūnī and the study of non-Islamic religions." SAID 1979 (1979): 414-9. He also repudiated Avicenna for his views on the eternality of the universe.
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Motahhari believed that the eternality of Islam is provided by Fiqh. He thought that fiqh along with the character of ijtihad could be an important thing for confronting with the problem of different times and places. Using ijtihad, there is no need to a new prophet.
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Another important feature of YLT is its treatment of the Hebrew word olam and the Greek word αιων. These two words have basically the same meaning, and YLT translates them and their derivatives as “age” or “age-enduring”. Other English versions most often translate them to indicate eternality (eternal, everlasting, forever, etc.). However, there are notable exceptions to this in all major translations, such as : “…I am with you always, to the end of the age” (NRSV), the word “age” being a translation of aion. Rendering aion to indicate eternality in this verse would result in the contradictory phrase “end of eternity”, so the question arises whether it should ever be so.Canon F.W. Farrar. “”. 1904.
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Château de Montmusard (1765), by Charles de Wailly. Many early 19th-century neoclassical architects were influenced by the drawings and projects of Étienne-Louis Boullée and Claude Nicolas Ledoux. The many graphite drawings of Boullée and his students depict spare geometrical architecture that emulates the eternality of the universe. There are links between Boullée's ideas and Edmund Burke's conception of the sublime.
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"Deism" as a positive Religion of Nature, based on a neo-classical surmise of the sameness of man and reason everywhere, the simplicity and eternality of moral rules was of little account. He shows how English deists like Toland and Tindal made their way into the minds of Voltaire and Diderot and thus into a larger place in history than they earned in their homeland.
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You cannot talk about "either or" but must talk about "both and". ;Cosmological approaches Christologies from above start with the Logos, the second Person of the Trinity, establish his eternality, his agency in creation, and his economic Sonship. Jesus' unity with God is established by the Incarnation as the divine Logos assumes a human nature. This approach was common in the early church—e.g.
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Pherecydes' "Pentemychos" was thought to have contained a mystical esoteric teaching, treated allegorically. One ancient commentator said that: A comparatively large number of sources say Pherecydes was the first to teach the eternality and transmigration (metempsychosis) of human souls. Both Cicero and Augustine thought of him having given the first teaching of the "immortality of the soul". It is not surprising that some considered Pherecydes to have been the teacher of Pythagoras.
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Besides Kal and Akal, Guru ji uses Maha Kal (macro-time) and Sarb-Kal (all-time) to indicate a Being above and beyond the eventful times of the universe. For him, Kal itself is a dimension of Akal, the only difference being the process that characterizes temporal events, and the eternality of Akal. Every occurrence or event has a beginning and an end, each event is a link in the ongoing process of Time.
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There are many ideas about the true definition of eternality, especially in different religions such as Judaism or Islam. D.P Walker's research specifically focuses on the definition of eternity in the Christian doctrine. In his article “ Eternity and the Afterlife”, he states that the Christian eternity combines two notions: non-successive experience and infinite duration. This Christian conception of eternity, formulated by Augustine, Boethius, and Thomas, is usually said to derive from Plato and the Neoplatonists.
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Lipshitz was the author of Tiferes Yisrael, a well-known commentary on the Mishnah. The edition of the Mishnah containing this commentary is often referred to as "Mishnayos Yachin uBoaz". The commentary is divided into two parts, one more general and one more analytical, titled "Yachin" and "Boaz" respectively (after two large pillars in Solomon's Temple, the first Temple in Jerusalem). He also wrote Derush Ohr HaChayim (Homily on the Light of Life) which debates the eternality of the soul and the age of the universe.
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After ascertaining that the minister believed in the eternality of the Torah and its directives, Rabbi Shneur Zalman replied: "When a person is, for example, so and so many years old (mentioning the exact age of his questioner), G-d asks him: Where are you? Are you aware of why you were created on this earth? Are you aware of what you are expected to do and how much you actually have done?"The Chassidic Dimension – Festivals 1: Yud-Tes Kislev Chasidic lore tells that the spirits of the Maggid of Mezeritch and the Baal Shem Tov came to visit Rabbi Shneur Zalman in prison.
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The opening words of Kaddish are inspired by , a vision of God becoming great in the eyes of all the nations. The central line of the Kaddish is the congregation's response: (Yǝhē šmēh rabbā mǝvārakh lǝʿālam u-lʿalmē ʿālmayyā, "May His great name be blessed for ever, and to all eternity"), a public declaration of God's greatness and eternality. This response is similar to the wording of . It is also parallel to the Hebrew "" (commonly recited after the first verse of the Shema); Aramaic versions of both יה שמה רבה and ברוך שם כבוד appear in the various versions of Targum Pseudo-Jonathan to Genesis 49:2 and Deuteronomy 6:4.AlHaTorah.
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In his Metaphysics, Aristotle believed that the Unmoved Mover was responsible for the movement of the cosmos, which Neoplatonists later generalized as the cosmos were eternal. Al-Kindi argued against the idea of the cosmos being eternal by claiming that the eternality of the world lands one in a different sort of absurdity involving the infinite; Al-Kindi asserted that the cosmos must have a temporal origin because traversing an infinite was impossible. One of the first commentaries of Aristotle's Metaphysics is by Al-Farabi. In "'The Aims of Aristotle's Metaphysics", Al-Farabi argues that metaphysics is not specific to natural beings, but at the same time, metaphysics is higher in universality than natural beings.
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While Oneness Pentecostals seek to differentiate themselves from ancient Sabellianism, modern theologians such as James R. White and Robert Morey see no significant difference between the ancient heresy of Sabellianism and current Oneness doctrine. This is based on the denial by Oneness Pentecostals of the Trinity, especially of the Divinity and Eternality of the Son of God, based upon a denial of the distinction between the Father, Son, and Holy Spirit.James R. White, The Forgotten Trinity (Minneapolis, MN: Bethany House Publishers, 1998), 153. Sabellianism, Patripassianism, Modalistic Monarchianism, functionalism, Jesus Only, Father Only, and Oneness Pentecostalism are viewed by these theologians as being derived from a Platonic doctrine that God was an indivisible Monad and could not be differentiated as distinct Persons.
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A Scholastic philosopher, he was made a professor first in the faculty of arts and then in 1220 in that of theology. His theology was systematically Aristotelian, although not uncritically so, and he was the first theologian to attempt to reconcile Aristotle with Christian doctrine, and especially with the teachings of Augustine of Hippo.Philosophical Connections, William of Auvergne accessed on 23 August 2010 The Aristotelian texts which were then available in Western Europe were few in number and mostly Arab translations. William sought to rescue Aristotle from the Arabians and worked to refute certain doctrines, such as the eternality of the world and the heresy of Catharism. His major work is the Magisterium Divinale, which has been translated as "Teaching on God in the Mode of Wisdom"William of Auvergne: On the Virtues, translated by Roland J Teske, Marquette Univ Press, 2009, p.
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Radha Krishna Radha-Krishna (IAST , ) are collectively known within Hinduism as the combined forms of feminine as well as the masculine realities of God. Radha and Krishna are the primeval forms of God and His pleasure potency respectively in the Gaudiya Vaishnava school of thought. In some schools of Vaishnavism, Krishna is referred to as Svayam Bhagavan, and Radha is illustrated as the primeval potency of the three main potencies of God, Hladini (immense spiritual bliss), Sandhini (eternality) and Samvit (existential consciousness) of which Radha is an embodiment of the feeling of love towards the almighty Lord Krishna.(Hladini). With Krishna, Radha is acknowledged as the Supreme Goddess, it is said that Krishna or God is only satiated by devotional service in loving servitude and Radha is the personification of devotional service to the supreme lord.
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Being, he argued, by definition implies eternality, while only that which is can be thought; a thing which is, moreover, cannot be more or less, and so the rarefaction and condensation of the Milesians is impossible regarding Being; lastly, as movement requires that something exist apart from the thing moving (viz. the space into which it moves), the One or Being cannot move, since this would require that "space" both exist and not exist.Burnet, Greek Philosophy, 68. While this doctrine is at odds with ordinary sensory experience, where things do indeed change and move, the Eleatic school followed Parmenides in denying that sense phenomena revealed the world as it actually was; instead, the only thing with Being was thought, or the question of whether something exists or not is one of whether it can be thought.
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Tree of life on a rhyton from Marlik, Iran, currently at the National Museum of Iran. In the Avestan literature and Iranian mythology, there are several sacred vegetal icons related to life, eternality and cure, like: Amesha Spenta Amordad (guardian of plants, goddess of trees and immortality), Gaokerena (or white Haoma) a tree that its vivacity would certify continuance of life in universe, Bas tokhmak (a tree with remedial attribute, retentive of all herbal seeds, and destroyer of sorrow), Mashyа and Mashyane (parents of the human race in Iranian myths), Barsom (copped offshoots of pomegranate, gaz or Haoma that Zoroastrians use in their rituals), Haoma (a plant, unknown today, that was source of sacred potable), etc. Gaokerena is a large, sacred Haoma planted by Ahura Mazda. Ahriman (Ahreman, Angremainyu) created a frog to invade the tree and destroy it, aiming to prevent all trees from growing on the earth.
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But for one who sees the origin > of the world as it really is with correct wisdom, there is no notion of > nonexistence in regard to the world. And for one who sees the cessation of > the world as it really is with correct wisdom, there is no notion of > existence in regard to the world. Joseph Walser also points out that verse six of chapter 15 contains an allusion to the “Mahahatthipadopama sutta”, another sutta of the Nidanavagga, the collection which also contains the Kaccānagotta, and which contains various suttas that focus on the avoidance of extreme views, which are all held to be associated with either the extreme of eternality (sasvata) or the extreme of disruption (uccheda). Another allusion to an early buddhist text noted by Walser is in Nāgārjuna's Ratnavali chapter 1, where he makes reference to a statement in the Kevaddha sutta.
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Beginning with a statement of alternativeness ("Or go to Rome"), the section provides an alternative way for the continuing mourner to imagine Adonais as part of the World Soul and so cease mourning. To imagine this by means of the conceptual exercise prescribed in stanza 47 may be too difficult for the mourner, who may not be able to imagine omnipresence—presence at the same time throughout the whole of space as well as at each individual point in space—but who would be able to imagine eternality—presence in the same place throughout the whole of time or of history. This latter concept is embodied in the idea of Rome as the "Eternal" city. Since both Rome and the particular cemetery symbolise (through the imagery used) the dominance of eternity, the mourner can doubly conceive of Keats as part of eternity—as absorbed into it and diffused throughout it—and thus conceive of him as part of the World Soul, among whose aspects is eternity as well as omnipresence.
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He also proclaimed the eternality of the Holy Spirit, saying that the Holy Spirit's actions were somewhat hidden in the Old Testament but much clearer since the ascension of Jesus into Heaven and the descent of the Holy Spirit at the feast of Pentecost. In contrast to the Neo-Arian belief that the Son is anomoios, or "unlike" the Father, and with the Semi-Arian assertion that the Son is homoiousios, or "like" the Father, Gregory and his fellow Cappadocians maintained the Nicaean doctrine of homoousia, or consubstantiality of the Son with the Father. The Cappadocian Fathers asserted that God's nature is unknowable to man; helped to develop the framework of hypostases, or three persons united in a single Godhead; illustrated how Jesus is the eikon of the Father; and explained the concept of theosis, the belief that all Christians can be assimilated with God in "imitation of the incarnate Son as the divine model." Some of Gregory's theological writings suggest that, like his friend Gregory of Nyssa, he may have supported some form of the doctrine of apocatastasis, the belief that God will bring all of creation into harmony with the Kingdom of Heaven."Apocatastasis".
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