By Fuad I. Khuri
Fuad Khuri touches upon the Druze faith and the way it performs an element at the lives of its adherents. Khuri describes the powerful in-group feeling in the Druze, even in immigrant populations, and their deep attachment to ethnicity and unbending unity, consistently status firmly through the ability elite in instances of obstacle. The Druze study their tradition and linked rituals as hooked up with the cycle of existence. 'He or she is often lower than the watchful eye of the group from delivery until eventually dying and, then, rebirth'.
In trying to in attaining divine manifestation, the Druze have constructed not just a distinct variety of worship, but additionally a special variety of residing and talking, continually practising self-control, austerity and a strict behavioral code.
Solidarity one of the Druze is displayed via their powerful trust in reincarnation and within the moderating function performed by means of the spiritual sheikhs in clash solution. this sense of brotherhood via reincarnation cements social relationships among humans and creates equality in the group. Land to the Druze is a marker of identification: 'in order to guard your honor, you want to have land and, on the way to defend your land, you need to have religion'.
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But every agent acts according as it is in act. Therefore, to produce an effect by somehow causing a form to inhere in a matter will be the proper function of an agent actualized by a form inherent in it, and not by its whole substance. 6 Therefore, the proper mode of His action is to produce the whole subsisting thing, and not merely an inhering entity, namely, a form in a matter. Now, every agent which does not require matter for its action acts in this way. In His action, consequently, God requires no pre-existing matter.
But it is proper to God to be the source of being to other things. Therefore, it pertains to Him to be powerful.  Again, just as passive potency follows upon being in potency, so active potency follows upon being in act; for a thing acts in consequence of its being in act, and undergoes action because it is in potency. But it is proper to God to be in act. Therefore, active power belongs to Him. 1 But active power belongs to the perfection of a thing; for the more per fect any thing is, so much the greater is its power found to be.
5 God, therefore, is the cause of being to all other things.  Again, everything that can be and not-be has a cause; for considered in itself it is indifferent to either, so that some thing else must exist which determines it to one. Since, then, it is impossible to go on to infinity, there must exist a neces sary being which is the cause of all things that can be and not-be. Now, there is a certain kind of necessary being whose necessity is caused. But in this order of things, also, progres sion to infinity is impossible; so that we must conclude to the existence of something which is of itself necessary being.