>It does not emphasize the ruling Caesar, or the ruthless moralist, or the unmoved mover. It dwells upon the tender elements in the world, which slowly and in quietness operates by love; and it finds purpose in the present immediacy of a kingdom not of this world. Love neither rules, nor is it unmoved; also it is a little oblivious as tomorals. It does not look to the future; for it finds its own reward in the immediate present.
>"In this way God is completed by the individual, fluent satisfactions of finite fact, and the temporal occasions are completed by their everlasting union with their transformed selves, purged into conformation with the eternal order which is the final absolute 'wisdom.' The final summary can only be expressed in terms of a group ofantitheses, whose apparent self-contradictions depend on neglect of the diverse categories of existence. In each antithesis there is a shift of meaning which converts the opposition into a contrast.
>"It is as true to say that God is permanent and the World fluent, as that the World is permanent and God is fluent.
>"It is as true to say that God is one and the World many, as that the World is one and God many.
>"It is as true to say that, in comparison with the World, God is actual eminently, as that, in comparison with God, the World is actual eminently.
>"It is as true to say that the World isimmanentin God, as that God is immanent in the World.
>"It is as true to say that God transcends the World, as that the World transcends God.
>"It is as true to say that God creates the World, as that the World creates God...
>"What is done in the world is transformed into a reality in heaven, and the reality in heaven passes back into the world... In this sense, God is the great companion – the fellow-sufferer who understands."
Whitehead is based
