impassibility


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im·pas·si·ble

 (ĭm-păs′ə-bəl)
adj.
1. Not subject to suffering, pain, or harm.
2. Unfeeling; impassive.

[Middle English, from Old French, from Late Latin impassibilis : in-, not; see in-1 + passibilis, passible; see passible.]

im·pas′si·bil′i·ty, im·pas′si·ble·ness n.
im·pas′si·bly adv.
Mentioned in ?
References in classic literature ?
Fogg returned was exactly the Fogg who had gone away; there was the same calm, the same impassibility.
"They see us," said Aramis, and sank again into impassibility.
Milady for some time examined with increasing terror that pale face, framed with black hair and whiskers, the only expression of which was icy impassibility. Then she suddenly cried, "Oh, no, no!" rising and retreating to the very wall.
"And what have I to do with your ill-humor?" said the baroness, irritated at the impassibility of her husband; "do these things concern me?
The eyes of the Puritan flashed, but only once, and his countenance, for an instant, illuminated by that flash, resumed its somber impassibility.
No violence, however, had as yet been committed; and the file of horsemen who were guarding the approaches of the Buytenhof remained cool, unmoved, silent, much more threatening in their impassibility than all this crowd of burghers, with their cries, their agitation, and their threats.
For the moment he lost the sense of his wound in a sudden speculation about this new form of feminine impassibility revealing itself in the sylph-like frame which he had once interpreted as the sign of a ready intelligent sensitiveness.
Divine impassibility, as Thomas Weinandy reminds us, is the notion that God not only does not experience suffering and pain but also that God does not "experience changing intellectual, psychological, and emotional states" as do people.(12) Joseph Hallman has traced the ideas of divine immutability and impassibility in Greek philosophy and in Philo.(13) This notion that change involved imperfection and that imperfection was inconsistent with the idea of God was one unquestioningly accepted into Christian thinking, even though this seemed to involve some contradiction with Scripture's affirmations about God.(14)
"I did not want to write this book." Convinced by his faith and previous theological research (Does God Change?) that God is unchanging, Weinandy wondered how to write a book defending divine impassibility, even in the face of Auschwitz and other untold human suffering, that would be "not only academically sound, but also ...
does not attend to recent discussion by Frances Young and others suggesting that the need to protect divine impassibility may have been more significant in the formulation of Antiochene Christology than a deep reverence for things historical and human.
The elder said to him, <<If in your conscience there is nothing remiss regarding any commandment, if also you feel that you have arrived at the port of impassibility, and if you do not in conscience have any passion for any thing, then go.
"Impassibility." Upper Room Dictionary of Christian Spiritual Formation.