incorporealities造句

• Hence too he was for proving the incorporeality of the soul by the fact that it is not nourished as the body is.
• The literal message of the work was repulsive to those who maintained God's incorporeality; Maimonides ( d . 1204 ) wrote that the book should be erased and all mention of its existence deleted.
• As to the incorporeality of God, it follows logically from the notion of infinity which belongs to the First Cause of motion that no corporeal thing can be infinite itself; nor can infinite force be attributed to it.
• His emphasis upon the absolute incorporeality of God only finds its true light when the Messianic expectation, with the stress upon the constancy with which its future fulfillment is to be looked for, had also an anti-Christian bearing.
• Likewise, some ( most famously Rabbi Abraham ben David, known as the RaBad ) objected to Maimonides'raising the notion of the incorporeality of God as a dogma, claiming that great and wise men of previous generations held a different view.
• The book ends ( Chapters 73 76 ) with Maimonides protracted exposition and criticism of a number of principles and methods identified with the schools of Jewish Kalam and Islamic Kalam, including the argument for creation " ex nihilo " and the unity and incorporeality of God.
• Members of The Church of Jesus Christ of Latter-day Saints ( LDS Church, Mormons ) view the mainstream Christian belief in God's incorporeality as being founded upon a post-Apostolic departure from the traditional Judeo-Christian belief in an anthropomorphic, corporeal God.
• To explain his belief that this is not the case, Maimonides devoted more than 20 chapters in the beginning ( and middle ) of the first book to analysing textual analysis of the word in the " Tanakh " in order to present what Maimonides saw as the proof that according to the " Tanakh ", God is completely incorporeal :  [ The Rambam ] set up the incorporeality of God as a dogma, and placed any person who denied this doctrine upon a level with an idolater; he devoted much of the first part of the " Moreh Nevukhim " to the interpretation of the Biblical anthropomorphisms, endeavoring to define the meaning of each and to identify it with some transcendental metaphysical expression.