It's no longer in use; grass and dirt cover much of its surface, and the road at its far end is overgrown to the point of impassibility.
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The statement is based on the belief in the impassibility of God the Father and of the corresponding impassibility of God the Son before his Incarnation in the womb of the Blessed Virgin Mary and the regain of the same impassibility at the time of the Resurrection three days after the death on the cross and the previous Passion.
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The doctrine of the impassibility of God is a controversial one.James F. Keating and Thomas Joseph White (eds.), Divine Impassibility and the Mystery of Human Suffering. Grand Rapids: Eerdmans, 2009. It is usually defined as the inability of God to suffer, while recognising that Jesus, who is believed to be God, suffered in his human nature.
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The Islamic religion is based on the notion of the absolute impassibility of God, an impassibility which is only matched by transcendence. Again, Islam does not believe in incarnation, passion, Holy Trinity and resurrection and God the Father because it is seen as an attack on divine impassibility. Although love and mercy are attributed to God, it is emphasised that God is completely dissimilar to created things. Al-Raheem, the Merciful, is one of the primary names of God in Islam, but meant in terms of God being beneficent towards creation rather than in terms of softening of the heart.
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In other words, God responds to what creatures do, and what happens in history makes a difference to the way God acts in history. When such ideas are applied to the divine attributes, freewill theists reject “strong” divine immutability (God cannot change in any respect) and “strong” impassibility (God cannot be affected by what creatures do).God Who Risks, rev. ed., 197 Freewill theists do affirm “weak” impassibility (God is not overcome by emotions as humans are apt to be) and “weak” immutability (the divine nature [love, faithfulness, power, etc.
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Many polytheistic traditions portray their gods as feeling a wide range of emotions. For example, Zeus is famous for his lustfulness, Susano-o for his intemperance, and Balder for his joyousness and calm. Impassibility in the Western tradition traces back to ancient Greek philosophers like Aristotle and Plato, who first proposed the idea of God as a perfect, omniscient, timeless, and unchanging being not subject to human emotion (which represents change and imperfection). The concept of impassibility was developed by medieval theologians like Anselm and continues to be in tension with more emotional concepts of God.
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Jews generally hold to the impassibility of God and do not believe that the Messiah is divine or spiritual, but rather that he is political. The belief in divine simplicity is at the heart of Judaism, and the gender of God (i.e., God the Father) is not specified.
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The reserve is located in lowlands between the Uborti and Bolotnisya Rivers, which flow into the Pripyat River. To the north is the border with Belarus, and to the west is Rivne Oblast. The territory is flat, and measures 21 km by 27 km. The relative impassibility of the swamps has protected wildlife in the area.
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NM 456 parallels the Cimarron River for its entire length. It does not leave Union County. It is a former routing of U.S. Route 64 (US 64). Seventeen consecutive miles of it are unpaved, as per signs at each end of the unpaved stretch; their main purpose is to warn of potential impassibility in inclement weather.
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According to the oral traditions of the Atsabe Kemaks people, they came relatively late under the colonial Portuguese rule. One reason could have been the far-reaching dispersal of the inhabitants and the impassibility of the mountainous landscape. Only in the 19th century did the Portuguese-Angolan troops had first invaded the area. The then Kings Dom Tomás Pinto opposed the invaders.
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The Leaside Viaduct was completed on October 29, 1927, providing easy connection between east Toronto and Leaside. This led to the rapid growth of Leaside at the time, and in the future. The impassibility of the Don River valley had previously made it difficult for people employed in Toronto to reside in Leaside. The same month, an underpass on Millwood Road was opened through the valley.
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Some theological systems portray God as a being expressive of many (or all) emotions. Other systems, mainly Christianity, Judaism and Islam, portray God as a being that does not experience suffering or any other emotion at all. However, in Christianity there was an ancient dispute about the impassibility of God (see Nestorianism). Still, it is understood in all Abrahamic religions, including Christianity, that God is "without passions", because He is immutable.
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Only one work by Masʿūd has survived, the Elpo ruḥonoyto or The Spiritual Boat. An extended poem in dodecasyllabic metre, it is a guide for monks and hermits seeking the "haven of impassibility". It is a mystical tract in three sections devoted to the Trinity, Christology and the spiritual gifts given by Christ to both angels and humans. The last section is based on the Pseudo-Dionysian Celestial Hierarchy.
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There are many different perspectives with philosophical theology on such questions. In modern times process theology, open theism and Christian panentheism have tried to look at God as the Being who is not only the Source and Ground of all being but also influenced by the people and processes of the world which he created and to which he belongs—rejecting or at least amending the classical medieval doctrine of impassibility.
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The movie is about a group of children between eight and twelve years of age who had not left their village before the production of the work in 2005. They had not even gone to nearby villages because of the impassibility of the roads in their place of residence. However, one day, their teacher decides to take them to the sea. Their trip accidentally coincides with the travel of Anousheh Ansari, the first female Iranian astronaut, to space.
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Pope Pius X in his catechism taught that, while no one can comprehend heaven, God has revealed that heaven consists of the beatific vision, which after death the soul enjoys and after Judgment Day the body and the soul will enjoy together. He further taught that the amount of the beatific vision that one will enjoy will be based on one's merits. He also taught that the saints' resurrected bodies will be endowed with impassibility, brightness, agility, and subtlety.
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Impassibility (from Latin in-, "not", passibilis, "able to suffer, experience emotion") describes the theological doctrine that God does not experience pain or pleasure from the actions of another being. It has often been seen as a consequence of divine aseity, the idea that God is absolutely independent of any other being, i.e., in no way causally dependent. Being affected (literally made to have a certain emotion, affect) by the state or actions of another would seem to imply causal dependence.
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Antiochene theology emphasizes Christ's humanity and the reality of the moral choices he faced. In order to preserve the impassibility of Christ's Divine Nature, the unity of His person is defined in a looser fashion than in the Alexandrian tradition. The normative Christology of the Assyrian church was written by Babai the Great (551–628) during the controversy that followed the 431 Council of Ephesus. Babai held that within Christ there exist two qnômâ (ܩܢܘܡܐ) (Syriac equivalent for Greek term hypostasis), unmingled, but everlastingly united in the one prosopon (personality) of Christ.
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This understanding has been called Sabellianism and modalistic monarchianism.Jaroslav Pelikan, The Emergence of the Catholic Tradition (100-600), The University of Chicago Press, 1975, pp.179-181 The suggestion of development and change within the Godhead was seen as contradicting the concept of impassibility. It also stood in contrast to the position of distinct persons existing within a single godhead by representing Father, Son and Spirit as different “modes” (hence the term "modalism"), “aspects” or “faces”, "masks" (persona in Latin)pgs 51-55Vladimir Lossky The Mystical Theology of the Eastern Church, SVS Press, 1997.
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Hikuai is a small community on the Tairua River towards the base of the Coromandel Peninsula in the North Island of New Zealand. It lies north of Waihi and southwest of Tairua, close to the junction of State Highways 25 and 25A, the latter of which is a winding road cutting across the steep Coromandel Range of hills. It is a tourist hot spot in days such as New Zealand Labour Weekend, The Christmas Holidays and especially when Tairua and Pauanui are busy. It is prone to heavy precipitation and floods (accelerated by the nearby Tairua River) which occasionally causes impassibility.
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In this way, impassibility is connected to the immutability of God, which says that God does not change, and to the aseity of God, which says that God does not need anything. Carson affirms that God is able to suffer, but argues that if he does so "it is because he chooses to suffer".D. A. Carson, The Difficult Doctrine of the Love of God, 68. DA Carson, however, does not represent the historic use of the doctrine which affirms that God does not have emotions given that he is immutable and is incapable of change.
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A map of The Black Swamp, indicating its extent in the nineteenth century Although much of the area to the east, south, and north was settled in the early 19th century, the dense habitat and difficulty of travel through the swamp delayed its development by several decades. A corduroy road (from modern-day Fremont, Ohio to Perrysburg, Ohio) was constructed through the Maumee Road Lands in 1825, and was overlaid with gravel in 1838. Travel in the wet season could still take days or even weeks. The impassibility of the swamp was an obstacle during the so-called Toledo War (1835-36); unable to traverse the swamp, the Michigan and Ohio militias never came to battle.
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Having reconquered the gift of sentiment, the poet accepts life as it is because it is revived by the feeling of suffering which torments his heart and, so long as he lives, he will not rebel against those who condemn him to live. This recovered serenity consists in the contemplation of one's own conscience of one's own sentiments, even when desolation and despair envelop the soul. Leopardi rejoices to have rediscovered in himself the capacity to be moved and to experience pain, after a long period of impassibility and boredom. With Risorgimento, lyricism is reawakened in the poet, who composes canti, generally brief, in which a small spark or a scene is expanded, extending itself into an eternal vision of existence.
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Owing to significant changes to the contract with respect to labour- related issues, both Campbell and Mannix sued the province and reached settlements.Prince George Citizen: 10 & 24 Mar 1949 The modest gravel highway was usable by the fall of 1951,Prince George Citizen: 29 Mar 1951 & 16 Aug 1951 but was barely passable during that winter.Prince George Citizen, 15 Nov 1951 The route officially opened the following summer,Prince George Citizen, 3 Jul 1952 but could be challenging even in fine weather.Prince George Citizen, 31 Jul 1952 In the spring of 1955, the section south of the pass to the Parsnip River was approaching impassibility, with three stretches negotiated by Highway Department equipment towing all traffic.Prince George Citizen, 14 Apr 1955 Azouzetta Lake, Pine Pass, 2009.
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Diana, therefore, reflects the heavenly world in its sovereignty, supremacy, impassibility, and indifference towards such secular matters as the fates of mortals and states. At the same time, however, she is seen as active in ensuring the succession of kings and in the preservation of humankind through the protection of childbirth. These functions are apparent in the traditional institutions and cults related to the goddess: # The legend of the rex Nemorensis, Diana's sacerdos (priest) in the Arician wood, who held the position until someone else challenged and killed him in a duel, after breaking a branch from a certain tree of the wood. This ever open succession reveals the character and mission of the goddess as a guarantor of kingly status through successive generations.
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This reasoning was known to the Scholastics as "Anselm's argument" () but it became known as the ontological argument for the existence of God following Kant's treatment of it. A 12th-century illumination from the Meditations of St. Anselm More probably, Anselm intended his "single argument" to include most of the rest of the work as well, wherein he establishes the attributes of God and their compatibility with one another. Continuing to construct a being greater than which nothing else can be conceived, Anselm proposes such a being must be "just, truthful, happy, and whatever it is better to be than not to be". Chapter 6 specifically enumerates the additional qualities of awareness, omnipotence, mercifulness, impassibility (inability to suffer), and immateriality; Chapter 11, self- existent, wisdom, goodness, happiness, and permanence; and Chapter 18, unity.
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Classical theists (such as ancient Greco-Medieval philosophers, Roman Catholics, Eastern Orthodox Christians, many Jews and Muslims, and some Protestants) speak of God as a divinely simple 'nothing' that is completely transcendent (totally independent of all else), and having attributes such as immutability, impassibility, and timelessness.1998, God, concepts of, Edward Craig, Routledge Encyclopedia of Philosophy, Taylor & Francis, Theologians of theistic personalism (the view held by Rene Descartes, Isaac Newton, Alvin Plantinga, Richard Swinburne, William Lane Craig, and most modern evangelicals) argue that God is most generally the ground of all being, immanent in and transcendent over the whole world of reality, with immanence and transcendence being the contrapletes of personality.www.ditext.com Carl Jung equated religious ideas of God with transcendental metaphors of higher consciousness, in which God can be just as easily be imagined "as an eternally flowing current of vital energy that endlessly changes shape ... as an eternally unmoved, unchangeable essence." Many philosophers developed arguments for the existence of God, while attempting to comprehend the precise implications of God's attributes.
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In the words of von Balthasar: "At this point, where the subject undergoing the 'hour' is the Son speaking with the Father, the controversial 'Theopaschist formula' has its proper place: 'One of the Trinity has suffered.' The formula can already be found in Gregory Nazianzen: 'We needed a...crucified God'." The underlying question is if the three Persons of the Trinity can live a self- love (amor sui), as well as if for them, with the conciliar dogmatic formulation in terms that today we would call ontotheological, it is possible that the aseity (causa sui) is valid. If the Father is not the Son or the Spirit since the generator/begetter is not the generated/begotten nor the generation/generative process and vice versa, and since the lover is neither the beloved nor the love dynamic between them and vice versa, Christianity has provided as a response a concept of divine ontology and love different from common sense (omnipotence, omnibenevolence, impassibility, etc.): a sacrificial, martyring, crucifying, precisely kenotic concept.
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