14) Animal sacrifice to the god of the Underworld.
( Apollo the sun God and the deliver of good health and wisdom to mankind )
We see that the apophatic aspect of the Divinity, while significant, is not the end of the discussion. The Divinity is representable because of the Divinity being Sophia, that it is something positive in the Godhead and not a negative nothing to the persons of the Trinity. Once we understand that Sophia is the foundation of the world, even as it is the content of the Divine Nature, we should be able to see how the two can relate and how Sophiology presents a means by which we can apprehend something of the Divinity, an apprehension which is necessary for icons. Of course, one can argue that Bulgakov is beginning to engage in the same cosmic speculations of the Gnostics of old, even if his system is not as elaborate as theirs; there might be truth in this, but on the other hand, traditional doctrines on angels already approach this hierarchical structure as well. The problem is not the structure, it is how it is interpreted, the error is to be found in how one answers the question of whether it means there is penetration of the divinity in creation or not. The problem with the Gnostics was their complete rejection of the world, of it being entirely other to the Divinity, as being outside the Divinity; that is, they were dualists. Bulgakov presents a way of creation as being a created other within the Divinity (panentheism) and so founded within the Divinity and able to be penetrated by and united with the Divinity.
Finally, what is conscience? It is the inclination of man's heart toward goodness. The conscience acts as the medium between the spirit mind and the flesh mind. Impulses from the spirit mind pass through one's conscience to the flesh mind. Since impressions perceived by the flesh mind affect the conscience, for the utmost in spiritual development one must live with a pure conscience. When the action of give and take between one's spirit mind and flesh mind is harmoniously maintained, one's conscience becomes clear. The more one lives in accordance with a pure conscience, the more intense is the give and take between the spirit mind and the flesh mind. If, on the other hand, one lives in opposition to one's conscience, give and take is greatly diminished and one's spirit-man becomes defective and stunted in development. In the fallen world, since people do not know the absolute God, their standard of goodness is relative, and the inclination of conscience varies in different times and places. However, the intrinsic heart of man-which is somewhat comparable to intuition-is a more genuine reflection of God's will. What is the relationship of intrinsic heart and conscience? Both incline toward goodness, but conscience reflects an external standard of goodness. Therefore, as the standard of goodness changes, the direction of conscience also changes. But whatever the outward standard, intrinsic heart is not affected. Therefore, intrinsic heart is inner and conscience is outer.
Thesis #26: The God ego dialectic:
WE CONFESS that in the liturgy God's Word and sacraments are proclaimed and administered. Through these means, God dispenses forgiveness, life, and salvation.Could the thesis god father have taken for granted conflicting premises. But you can’t present it in the body of a reflective practice. This is Kent, disturbed and confused . . See, what I’ve been throughout high school, I’ve had in this published dialogue, my text meant their essays would lose the power and cyberspace. The key words that they are destroyed.