Sentences with phrase «about human existence in»

I shall then say something again about human existence in the light of Christology; and I shall conclude with the question of human destiny.

Not exact matches

Since no one in this world does not have any one answer for every single child in the mother's womb about whom the child will become, there is no one answer for the nature of existence, especially humans.

I believe that stories communicate both the gospel and the truth about the human existence, but more importantly, they awaken in us something long repressed by our modern culture: life itself is a story.

Yes, don't worry about anything, because these proper Christians apparently have a VIP backstage pass to one of the greatest frauds in all human existence.

It is the overarching meta purpose as in the purpose of human existence as opposed to an individual self created self bestowed purpose of life (such as caring for ones family) that I was musing about.

For every explanation you offer I can, and on many occasions have, offered an alternative explanation that's consistent with what we know about human psychology and human history, yet mine require no leaps of faith in a God whose existence I can't prove.

Reinhold Niebuhr criticized this Pelagian vision of individuals and social orders in Moral Man and Immoral Society, replacing it with an Augustinian realism about human existence that tempered any optimism in human progress.

How much the CES actually cares about «the most profound metaphysical questions concerning human existence and the nature of reality» within any recognisably Catholic perspective is, however, to put it as mildly as possible, perhaps in some doubt.

the purpose why God allowed multiple religions to evolve and exist in the distant and even today is because our minds intellectual capacity has increased tremendously after we became civilized about 10,000 years go.Earlier when we were hunter gatherers our priorities was just to find food to survive, Then we became more knowlegible and our concern includes the intelle tual need to understand the meaning and purpose of our existence, so God allowed the founding and establishment of many religions by humans to conform with their intellectual, social and educational development, Since this is not static, it contiually diversify and change to conform with their times of existince, History showed that this is continuesly improving, so the future expects changes towards Panthrotheism in accordance to His will.

Beneath the various attempts to articulate the content of Christian faith lies a «vision of reality» with implications for beliefs about God, the world in general, human existence in particular, and even some historical events, especially about Jesus.

All this has been taken into God; all this is immediately known to God; all this is treasured in the divine memory; all this qualifies whatever we are prepared now to say about God and about the divine relationship with the world and more especially about that relationship as it has to do with human existence.

If religion arises as a positive response to the appearance of the world or human existence in a fallen form, then one might expect the movement of religion to revolve about the repetition or re-presentation (anamnesis) of a primordial paradise.

And when he was thinking about human existence itself, he was intent upon saying that a whole human person was compounded of body as well as of soul; in the end, he said, the two would be reunited after the separation which death had brought about.

For both Augustine and Hobbes the bellum omnium is a marginal case, illustrative of certain truths about human nature but not, except in situations of exceptional breakdown, actually descriptive of normal human existence.

In these quite different ways, something is being said about a refreshment or enablement which is provided for human existence; and something is also being said, even in a fashion which sometimes seems curiously negative (as in Indian religious thought and observance), about a relationship with a more ultimate and all - inclusive reality that establishes a kind of companionship between our own little life and the greater circumambient divine beinIn these quite different ways, something is being said about a refreshment or enablement which is provided for human existence; and something is also being said, even in a fashion which sometimes seems curiously negative (as in Indian religious thought and observance), about a relationship with a more ultimate and all - inclusive reality that establishes a kind of companionship between our own little life and the greater circumambient divine beinin a fashion which sometimes seems curiously negative (as in Indian religious thought and observance), about a relationship with a more ultimate and all - inclusive reality that establishes a kind of companionship between our own little life and the greater circumambient divine beinin Indian religious thought and observance), about a relationship with a more ultimate and all - inclusive reality that establishes a kind of companionship between our own little life and the greater circumambient divine being.

Thus to talk about «the spirit of man» was to say that human existence is not only a matter of mind and body, as we have represented this in our previous discussion, but is also a matter of relationship, in which there is an openness to, and a sharing in, the life of others.

This, of course, is in accordance with our earlier comments about direction or routing; and any accurate portrayal of human existence is to be found, not in some static cross-section at this or that moment, but rather in the movement which that existence is taking from the past, through the present, towards the future.

Aetiologically the latter could not and did not make any statements regarding details of the way in which these structural features of human existence actually came about.

Every human existence which is not conscious of itself as spirit, or conscious of itself before God as spirit, every human existence which is not thus grounded transparently in God but obscurely reposes or terminates in some abstract universality (state, nation, etc.), or in obscurity about itself takes its faculties merely as active powers, without in a deeper sense being conscious whence it has them, which regards itself as an inexplicable something which is to be understood from without — every such existence, whatever it accomplishes, though it be the most amazing exploit, whatever it explains, though it were the whole of existence, however intensely it enjoys life aesthetically — every such existence is after all despair.

This point of view is not compatible with the Jewish way of understanding human existence, and it is in flat contradiction to what we now know about ourselves as human.

If we engage in the «de-mythologizing» of the Revelation to St. John the Divine, as we must also «de-mythologize» the creation stories in the book Genesis in the Old Testament, we realize that what is being said is that as human existence and the world in which that existence is set has its origin in the circumambient, everlasting, faithful Love that is nothing other than God — we recall Wesley's hymn, quoted a few paragraphs back, that «his nature and his Name is Love», and Dante's great closing line in The Divine Comedy about «the Love that moves the sun and the other stars» — so also the «end» toward which all creaturely existence moves is that very same Love.

God is the structure of reality and the power of being which brings about these transformations of human existence, which can be described in personal terms as response to love and forgiveness and in ontological terms as the reunion of the separated.

Existentialist theologians, for example, seem to forget entirely that human existence, about which they talk so much, has a location in time and space and in a given part of the natural order.

If Philip Larkin's fine words about An Arundel Tomb (that what remains after death is our loving) are the truth — and something deep in human existence affirms that they are — then what matters most of all about any one of us is the way in which and the degree to which we are enabled to contribute, however imperfectly this must seem to us, to the delight of God and the implementation of God's will and way in the world.

In speaking about his views of eternity on Wednesday, answering a question from a caller based in Atlanta, Romney was echoing Mormon beliefs about the eternal nature of human existencIn speaking about his views of eternity on Wednesday, answering a question from a caller based in Atlanta, Romney was echoing Mormon beliefs about the eternal nature of human existencin Atlanta, Romney was echoing Mormon beliefs about the eternal nature of human existence.

They recovered the classical experience of reason as the potential infinity of human questions, showing how this dynamic «ratio» as a desire for understanding is healed and transformed by the paschal - metanoetic experience of faith in the Sophia - Cod of compassion and love.4 Aquinas, for example, understood God as «intimately present within everything that exists since God is existence» and that Cod's omnipotence — Aquinas wrote very little about it — regards not actualities but possibilities, and is best manifested in forgiveness and compassionate mercy.5

The Corporeal Nature of Freedom and its Sphere Before speaking of the existence of freedom and in freedom something will have to be said about the specifically human creatureliness of freedom which will clarify the dialectical character of our relation to our own and other people's freedom.

If the constitutive assertion of this witness, however expressed or implied, is specifically christological, in that it is the assertion, in some terms or other, of the decisive significance of Jesus for human existence, the metaphysical implications of this assertion are specifically theological in that they all either are or clearly imply assertions about the strictly ultimate reality that in theistic religious traditions is termed «God.»

For as God is love, so that the affirmation of His love is no afterthought or addendum to a series of propositions about His omnipotence, omniscience, omnipresence, transcendence, etc.; in similar manner in respect to human nature and activity, to human becoming, to human existence as such, love is no addendum, no afterthought, no extra, but the central reality itself.

... If our politicians were realists, they would think rather less about missiles and the problem of landing astronauts on the moon, rather more about hunger and moral squalor and the problem of enabling three billion men, women, and children, who will soon be six billions, to lead a tolerably human existence without, in the process, ruining and befouling their planetary environment.

In every case one would begin with the category of life, asking, of course, about the distinctive features of human existence.

Such a non-utilitarian faith does not undertake to show that in the Christian gospel we can find the solution to all the problems of human existence any more than that we can find in the Scriptures answers to all the questions we raise about the world of nature.

They see religion particularly at work in the endeavor to bring about such changes in the total structure of human existence as will transform this world into one in which everyone may develop a rich and good and happy life.

We're talking about the human beings right now, at this very moment, in different parts of this world with no concept of the existence of Christ and christianity.

Historically and theologically we are dealing here with devout yet aberrant forms of faith that are unable to illuminate the more profound problems of human existence, suffering, guilt and destiny or to answer questions about human history in its wholeness.

So in case what has been expounded here is correct, in case there is no incommensurability in a human life, and what there is of the incommensurable is only such by an accident from which no consequences can be drawn, in so far as existence is regarded in terms of the idea, Hegel is right; but he is not right in talking about faith or in allowing Abraham to be regarded as the father of it; for by the latter he has pronounced judgment both upon Abraham and upon faith.

But for our present purpose, it is enough to say that when we are thinking about the last things, our thought must include much more than human existence and human personality in its body - mind totality, even in its social relationships.

In discovering the biblical definition of church, you will also discover answers the most basic questions all humans have about their own existence and identity.

It lay in her ideas about the stages of human existence spelled out in her very first letter.

Percy conveys the postmodern, post-Christian Tupperware partygoer's disappointment in the randomness of a world «lacking mystery and substance» as he employs a playful literary technique involving human «looniness» to explore the dilemma of man's uncertainty about the nature of existence.

What Jesus had said and done not only told others about God; it was a human existence, in all its integrity, in which God had acted and wrought, so that within a hundred years, at the most, Jesus himself was described as an act of God.

In the third place, human existence (about which we shall have much more to say at a later stage) is itself a creaturely movement intended to reflect and serve instrumentally for the divine goodness.

Above all, however, human existence (whatever may and must be said about other levels of existence in the cosmos) is characterized by the possibility of loving.

We know very little about the first epoch of human history, that four million years or so when humans lived in an oral mode, because during that period they left almost no records of their existence.

As to their presuming to set their destination, surely the editors can not complain about that, since they so strongly agree with the Supreme Court dictum in Casey that there is no higher truth than «the right to define one's own concept of existence, of meaning, of the universe, and of the mystery of human life.»

My own writing about religion grew out of the fundamental question raised by the new situation: Is religion something that may or may not be very important to humans, or must it in some way integrate all other aspects of existence?

But I agree that all of the theories about structures of human existence that I elaborated in The Structure of Christian Existence are in need of further testing and refinement and that this is even more true with respect to my theory of the structure of Jesus» eexistence that I elaborated in The Structure of Christian Existence are in need of further testing and refinement and that this is even more true with respect to my theory of the structure of Jesus» eExistence are in need of further testing and refinement and that this is even more true with respect to my theory of the structure of Jesus» existenceexistence.

Our nuclear knowledge brings to the surface a fundamental fact about human existence: we are part and parcel of the web of life and exist in interdependence with all other beings, both human and nonhuman.

As in Becket, the Roman Catholic saint emerged as a problematic hero, but the panel decided that it was a statement «about a man who cared more for honesty and integrity than for his life... and is therefore a profound statement of the possibilities of human existence under the pressure of faith to oneself and to God.»

Whatever we perceive to be the truth about God, I think there is some things we all can agree on, believers and anyone who doesn't believe in the existence of God and that is that it is self evident that all are born equal and with dignity and it's best if everyone relate to each other as part of the human family.