Sentences with phrase «modern knowledge has»

We are fearfully unprepared from a personal standpoint for the technical unity which the progress of modern knowledge has presented to us.

Modern knowledge has thrown special illumination on this area of thought.

Yes, it is essential to proclaim the meaning of St. John and St. Paul through the Holy Spirit, against a larger canvas of truth, as modern knowledge has made it possible for us to do.

Modern knowledge has repeated this move from freedomless causation to freedom - permitting, indeed enhancing causation.

Not exact matches

We're a modern, knowledge - based economy — so how could we possibly have a problem?»

By combining our deep insurance knowledge, understanding, and experience with modern technologies like machine learning and artificial intelligence, we have created an entirely new and more effective way do distribute an essential business service to the deeply neglected small business market.

Either the vast majority of scientific knowledge that has worked developing modern medicine and technology is on a wrong foundation (that makes the success of medicine and technology virtually impossible), or the bible is wrong in some of it's facts.

Or else i'd say something like maybe inside a few generations or so... tops 500 years, then so called new thougths are only new concepts and views on «modern» tech which is always based on previous knowledge.

What believers have in common with postmoderns is a distrust of modern claims to knowledge.

But your knowledge of science is so much less than so many Catholic Priests such as Gregor Mendel (1822 - 1884) the father of modern genetics, Georges Lemaître (1894 - 1966) the person who proposed the Big Bang Theory and Stanley Jaki Born in Hungary, he earned doctorates in Systematic Theology and Nuclear Physics, is fluent in five languages, and has authored 30 books.

Such a changeable religion, which mutates whenever public opinion or modern knowledge make something it presents as facts blatantly ridiculous, seems to have had an obvious effect on poor ol' Mitt.

``... [the] gulf between the Church and the scientific mind... widens with each generation, and modern means of diffusing knowledge by the press, radio, and film, have brought us now to such a pass that the Christian, and especially the Catholic, whose beliefs are enriched in their religious manifestation by the ceremonies and practices of a most ancient past, finds himself considered the initiate of a recondite cult whose practices are not only unintelligible to men around him, but savour to them of superstition and magic.»

But let us never forget, as some modern scientists have forgotten, that the study of reality via reductive methods leads to incomplete knowledge.

Subsequent excavation proved that the three ages were historical facts, and the foundation was laid upon which our modern knowledge of early man has been built.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

Here, cogito and credo are antithetical acts: modern or «objective» knowledge is not religiously neutral, as so many theologians have imagined; rather, it is grounded in a dialectical negation of faith.

This conception was worked out in the first three centuries of the Christian era, given more precise shape in the Middle Ages, and has been more or less accommodated to the newer knowledge of modern times in recent years.

When so many syntheses of thought have been shown to be too small a garment to fit a growing world of knowledge, when so many preconceptions have had to be revised in every field of knowledge, the modern man is in no sympathetic mood to listen to proofs for the existence of a personal God unless the very knowledge he has so recently acquired can be geared to the demonstration of such an Absolute.

Likely their opinions would have been quite different with the knowledge modern technology affords us.

The quotation captures the noble project of the book in this way: «The old Catholic religion - culture of Europe is dead... the inheritance of classical culture... has been destroyed, overwhelmed by a vast influx of new knowledge, by the scientific mass civilisation of the modern world.

You'd be hard pressed to find a single bit of modern scientific knowledge that wasn't discovered, or heavily influenced by, the work of devout Christians.

He therefore has an intimate knowledge of how modern science has operated both in its early centuries and lately.

Just as we do not practice medicine as it was practiced in the first few centuries A.D., we have to practice Christianity in the context of modern knowledge and science.

To give an example: The Church may change and adapt to modern life certain principles of her human law according to which a Catholic must marry; but only a person of little theological knowledge would draw the conclusion that the Church could ever abolish the indissolubility of the sacramental consummated marriage if only there were enough protests.

To speak about God the Holy Trinity in the midst of the modern world, we have to speak also, in part at least, about human philosophical knowledge of God, about God's simplicity, eternity, immutability, infinity, and so on.

The average modern American has far more biblical knowledge than they would have at any point in history.

Modern humanity has become expert in its knowledge of the scientific, exterior forces in the world — electricity, gravity or nuclear force — but we know little about the existential forces of the inner world — love, hate, hope, fear, doubt and faith.

Especially when those people lived long before the modern era of science and had no knowledge of the things we now know to be true about the universe.

In an encyclopedia of the modern Islamic world, one would expect the authors to show some knowledge of the previous work on the subject.

However, it is common knowledge that the MANY Bible passages have twofold meanings AND that The Nation of Israel is used as a idiom for multiple facets... This is clearly seen in ROMANS 9 - 11, where modern dispensationalism has found its roots.

«I would note that the Genesis story is not recreatable yet you believe that when Genesis is the only «evidence» for it, yet it is proven to be incorrect by many facets of modern knowledge in various disciplines.»

A primary objective of education today, in homes, in schools, and through the mass media of communication, should be the full and forceful dissemination of knowledge about the extreme destructiveness of modern weapons of war and about the awful consequences for everybody which would result from their use in any large - scale conflict.

Though this theory of knowledge as detached reflection appeals to our cultural prejudices, formed as they are by an unreflective scientism, it is a relatively modern notion that has been thoroughly dismantled by the phenomenological tradition.

Some of our best knowledge of stages in the reconciling process has come through the modern study of small, face - to - face groups.

The modern secular world has emerged in part because of the knowledge explosion.

If this aspect differed in kind in the case of Jesus from every other member of the species man, then in the present state of our knowledge it would seem impossible rightly to describe Jesus as a man.17 It may be the case that most Christians (and most Christian theologians) in most centuries have accepted this claim: but most have not shared either our modern sensitivity to the difference between history and mythology or our concern for the principles of logic.

I regard a Christology as modern if it uses every relevant insight of modern knowledge to differentiate the historical element in its interpretation of the event Jesus Christ from the mythological, and remembers that the actual event comprises only history and the ontological reality of God's presence and action within that history — whilst the mythology expresses that reality in ways which may indeed convey deep truth, yet have in themselves the status not of ontological reality but of poetry.

It is a commonplace of modern science that facts are one thing and values quite another, that we can rely on objective scientific knowledge, while subjective metaphysical thinking (the logical positivists would say) is dubious and to be avoided whenever possible.

Modern atheism does not have a singular claim to knowledge.

That is, it arises precisely from what has been most characteristic and creative about modern civilization: its dynamically accumulating knowledge and technology, its expanding industrial system and its emphasis on egalitarian consumerism.

At the time Thornton had closely read The Concept of Nature (1920) and Principles of Natural Knowledge (2d edition, 1925), tended to interpret Science and the Modern World (1925) in line with these earlier works, and was acquainted with Religion in the Making (1926) though somewhat unsure what to make of its doctrine of God.2 He took comfort in Whitehead's remark concerning the immortality of the soul, and evidently wanted to apply it to all theological issues: «There is no reason why such a question should not be decided on more special evidence, religious or otherwise, provided that it is trustworthy.

There our evidence fails completely, even when we recognize that the term would of necessity cover much less than for modern geographic and astronomic knowledge.

Nor can one say that Mark Twain did not have at his disposal all that modern knowledge could tell him.

The Bible is not a textbook on science, for it was written many centuries before the modern scientific method and the vast accumulation of facts we call scientific knowledge had been dreamed of.

Here is the sheer miracle of it: a literature that long antedated our glorious gains in science and the immense scope of modern knowledge, which moves in the quiet atmosphere of the ancient countryside, with camels and flocks and roadside wells and the joyous shout of the peasant at vintage or in harvest — this literature, after all that has intervened, is still our great literature, published abroad as no other in the total of man's writing, translated into the world's great languages and many minor ones, and cherished and loved and studied so earnestly as to set it in a class apart.

Still others try to use the regularities of nature as proof of the existence of God, and argue that the evidence of purpose and design in the universe has been increased by modern knowledge.

Fr John Keenan: When I heard St Paul in that second reading on Sunday say «I didn't come to you with any philosophy or knowledge», I thought to myself that in modern times you'd be saying: «I never really came to it with any strategy, just a sense of the power of God.»

One of these thirteen contributors is Cardinal Schönborn of Vienna who reminds his readers that «The knowledge we have gained through modern science makes belief in an Intelligence behind he cosmos more reasonable than ever.»

As contrasted with the modern worldview which is sustained more by habit than conviction and which has promoted ecological despoliation, militarism, anti-feminism and disciplinary fragmentation, the postmodern worldview is postmechanistic and ecological in its view of nature, postreductionist in its view of science, postanthropocentric in its view of ethics and economics, postdiscipline in relation to knowledge and postpatriarchal and postsexist in relation to society.

For if anything is clear to the average modern Christian with even a casual knowledge of the New Testament, it is, first, that «radiant» is hardly the word he would think of to describe his own religious life or that of his contemporaries, and secondly, that no other term characterizes so well the life of the primitive church.