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Consubstantiation is a Christian theological doctrine that (like transubstantiation) describes the real presence of Christ in the Eucharist. It holds that during the sacrament , the substance of the body and blood of Christ are present alongside the substance of the bread and wine, which remain present.
He regarded education as a pathway to improve human nature which to him meant "to encourage, among other characteristics, diversity and originality, the energy of character, initiative, autonomy, intellectual cultivation, aesthetic sensibility, non-self-regarding interests, prudence, responsibility, and self-control."
The misconception arose soon after the discovery of the pyroelectric properties of tourmaline, which made mineralogists of the time associate the lyngurium with it. [55] Lyngurium is described in the work of Theophrastus as being similar to amber , capable of attracting "straws and bits of wood", but without specifying any pyroelectric properties.
[28] Keith Mathison coined the word "suprasubstantiation" (in distinction to transubstantiation or consubstantiation) to describe Calvin's doctrine of the Lord's Supper. [29] [30] Calvin believed in infant baptism, and devoted a chapter in his Institutes to the subject. Calvin believed in a real spiritual presence of Christ at the Eucharist. [31]
Nature worship, also called naturism [1] or physiolatry, [2] is any of a variety of religious, spiritual and devotional practices that focus on the worship of a nature deity, considered to be behind the natural phenomena visible throughout nature. [3] A nature deity can be in charge of nature, a place, a biotope, the biosphere, the cosmos, or ...
The set nature of species, and thus the absoluteness of creatures' places in the great chain, came into question during the 18th century. The dual nature of the chain, divided yet united, had always allowed for seeing creation as essentially one continuous whole, with the potential for overlap between the links. [ 1 ]
Adherents believe that nature, in all its diversity and wonder, is sufficient unto itself in terms of eliciting the intellectual and emotional responses associated with spiritual experience, and that there is no need for faith in the traditional anthropomorphic concept of deities or similar ideas.
What they are, therefore, coincides with their production, both with what they produce and with how they produce. The nature of individuals thus depends on the material conditions determining their production." [5] To make one's life one's object is therefore to treat one's life as something that is under one's control.