The Bearing of the Evolutionary Theory on the Conception of God -: A Study in Contemporary Interpretations of God in Terms of the Doctrine of Evolution

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George Banta Publishing Company, 1916 - Evolution - 103 pages
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Page 2 - Doing this, and making the requisite addition, the formula finally stands thus :—Evolution is an integration of matter and concomitant dissipation of motion; during which the matter passes from an indefinite, incoherent homogeneity to a definite, coherent heterogeneity ; and during which the retained motion undergoes a parallel transformation.
Page 72 - Religion, therefore, as I now ask you arbitrarily to take it, shall mean for us the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine.
Page 64 - Everything you can think of, however vast or inclusive, has on the pluralistic view a genuinely 'external' environment of some sort or amount. Things are 'with' one another in many ways, but nothing includes everything, or dominates over everything. The word 'and' trails along after every sentence.
Page 66 - The whole drift of my education goes to persuade me that the world of our present consciousness is only one out of many worlds of consciousness that exist, and that those other worlds must contain experiences which have a meaning for our life also; and that although in the main their experiences and those of this world keep discrete, yet the two become continuous at certain points, and higher energies filter in.
Page 70 - The line of least resistance, then, as it seems to me, both in theology and in philosophy, is to accept, along with the superhuman consciousness, the notion that it is not all-embracing, the notion, in other words, that there is a God, but that he is finite, either in power or in knowledge, or in both at once.
Page 87 - Law in the scientific sense is thus essentially a product of the human mind and has no meaning apart from man. It owes its existence to the creative power of his intellect. There is more meaning in the statement that man gives laws to Nature than in its converse that Nature gives laws to man.
Page 23 - We have now defined what this object is. It is an individual life, present as a whole, totum simul, as the scholastics would have said. This life is at once a system of facts, and the fulfilment of whatever purpose any finite idea, in so far as it is true to its own meaning, already fragmentarily embodies. This life is the completed will, as well as the completed experience, corresponding to the will and experience of any one finite idea.
Page 87 - Although this probability may be practically equivalent to certainty, it is only a probability. For all these reasons, no particular law will ever be more than approximate and probable. Scientists have never failed to recognize this truth; only they believe, right or wrong, that every law may be replaced by another closer and more probable, that this new law will itself be only provisional, but that the same movement can continue indefinitely, so that science in progressing will possess laws more...
Page 23 - This final form of the idea, this final object sought when we seek Being, is (1) a complete expression of the internal meaning of the finite idea with which, in any case, we start our quest; (2) a complete fulfilment of the will or purpose partially embodied in this idea; (3) an individual life for which no other can be substituted.
Page 71 - Yet because God is not the absolute, but is himself a part when the system is conceived pluralistically, his functions can be taken as not wholly dissimilar to those of the other smaller parts, — as similar to our functions consequently. Having an environment, being in time, and working out a history just like ourselves, he escapes from the foreignness from all that is human, of the static timeless perfect absolute.

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