Sentences with phrase «about human reality»

When we speak truthfully about human reality, God sends us peace.

Members of this fourth group believe that contemporary psychologists have learned some things about human reality that Christians would never have learned through closer attention to their specific revelation.

Not exact matches

That was true since automobiles transformed our lifestyles while simultaneously killing thousands a day, and it's true in our current reality of mind - bending technological progress with entrepreneurs aiming rockets at Mars and envisioning artificial intelligence that makes humans look about as smart a house cat in comparison.

By simply allowing yourself to accept reality for what it is, instead of fantasizing about human nature in such a way that you could be «rescued» from your daily circumstances, you're making a tremendous step forward.

The unique thing about AR versus [virtual reality, or VR] is that AR enhances the things that we do as human beings out in the real physical world.

With Howard, it's about the human dimensions and social realities, and how everyone is responsible for creating tyrants.»

This joint proclamation of certain truths about the nature of the human person and human community as created historical realities can not be accomplished, however, in a didactic way.

Neuroscience, Psychology, and Religion: Illusions, Delusions, and Realities About Human Nature By Malcolm Jeeves and Warren S. Brown Templeton, 168 Pages, $ 17.95 There was a time when people worried whether God existed.

The mythical friend Gabriel was the mythical friend of Jesus the Messaih accompanying him all time as per the Quran readings... this mythical friend is the right hand for God and was sent to nearly all messengers of God to deliver teachings from God to his messengers and Gabriel is the only Angel that has minimum number of wings reaching the sixth heaven as a limit... as per my readings and narrow knowledge... Reality you are playin with fire here show respect even if you are agnostic about all as you are only human and do not know the unknown of see the unseen or touch the untouched or feel the unfelt because even when you are alone you are not alone.

Yes — and I think there is something in our human nature that is about survival that while a good and necessary thing to have can when mixed with none of us being perfect lead us to perceptions and magical thinking which may or may not be in touch with reality.

Assuming it was Christianity, it ameliorated many of the harsh realities of human existence, such as your own death, the death of a loved one, injustice, feelings of being at the mercy of the forces of nature, and so on, gave you answers to questions about life, and so on.

Thus, metaphors and models of God are understood to be discovered as well as created, to relate to God's reality not in the sense of being literally in correspondence with it, but as versions or hypotheses of it that the community (in this case, the church) accepts as relatively adequate.16 Hence, models of God are not simply heuristic fictions; the critical realist does not accept the Feuerbachian critique that language about God is nothing but human projection.

It is one of the central, but one of the most disturbing, insights humans have had about the nature of ultimate reality.

In fact, theologians who write about ecological concerns are united in their opinion that a holistic view of reality is basic to a responsible relation between humans and nature.

We need not feel tryannized by the present, for whether theology is a human projection or a reflection of divine realities depends upon one's initial assumptions about reality.

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 reality is that those really concerned about human dignity are those who are willing to place faith in moral absolutes which safeguard that dignity against the uncertainties of cultural trends.

The truth about the human person is a reality that is discovered, acknowledged and received.

It is not so common as those undertakings about which the crowd shouts and clamors, for each participant is in reality alone with himself, but yet in the highest and most inclusive sense, edification is a common human concern.

While it may be possible to argue about something that binds all humans together in an essential oneness, one must not lose sight of the reality that it is precisely in the in - betweenness of human beings that the issue regarding the lack of peace and the necessity for reconciliation ought to be located.

The new reality which broke into human experience in the person of Jesus becomes more distinct not through new conceptions about a transcendent reality, but through the growing experience of the power of that reality to bring transformation and healing in daily life.

As a political principle, however, freedom to choose one's religion in this sense implies the freedom to choose one's explicit belief about reality and human purpose as such, even if that belief is merely philosophical or ideological in nature.

We need only to look about us at the multitude of disjointed forces neutralising each other and losing themselves in the confusion of human society — the huge realities (broad currents of love or hatred animating peoples and classes) which represent the power of awareness but have not yet found a consciousness sufficiently vast to encompass them all.

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.

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 being.

In reality, it took about 4 billion years of Earth history for human beings to evolve.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

Elsewhere, Berger elaborates by pointing out that religions provide legitimation and meaning in a distinctly «sacred» mode, that they offer claims about the nature of ultimate reality as such, about the location of the human condition in relation to the cosmos itself.

«9 Hence, while Whitehead and Bergson share a suspicion about the over-intellectualization of reality Whitehead thinks Bergson is committed to some sort of necessity about this «built - in» to the nature of the human intellect.

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.

If the church did not maintain a voice in the contemporary debate about the nature of reality and the purpose of human life, it could not hold or attract the kind of leaders it needed for the future.

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.»

First, there is the problem presented by the kind of reality we are inquiring about, namely, human motives and the human will.

The only solution to the problem of evil «worth writing home about» is one in which human freedom is not only affirmed but is also «a special, intensified, magnified form of a general principle pervasive of reality, down to the very atoms and still farther.

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.

He holds simultaneously that existing democratic ideas, traditions, and institutions were often championed in actual history by those who were non-Christians or even anti-Christian; and yet that, in building better than they knew, such persons were often generating in human temporal life constructs whose foundations were not only consistent with Jewish and Christian convictions about the realities of ethical and political life, but in a sense dependent on them.

However, he denies the fairness and accuracy of this allegation, contending that his method is the only way philosophy can escape both radical skepticism about ultimate reality and an unwarranted tendency to assume that all of nature resembles human experience.

In fact, if we agree with him that human experiences of as brief a duration as one - tenth of a second may be distinguished in consciousness, and if we disregard the problem of whether a sleeping person also experiences at about the same rate of ten occasions per second, then simple arithmetic enables us to conclude that the concrete reality of a human being that lives seventy years is well over two billion individual «selves»!

If we think at all about life's underlying reality, we have to think in limited human terms.

God remains powerful, but power — the capacity to influence reality or bring about significant effects — is redefined through the divine decision to remain defenseless in the face of our own human use of power in order to oppress:

The term «ontology» has received a double meaning in the course of its history: it means, in its different applications, not only the philosophical theory of being but also the consideration of the human's statements about reality.

As the name «genetic ontology» indicates, one general assumption is that the human's statements about reality express the experience of a genesis of being — and to be sure in a phylogenetic as well as in an ontogenetic sense, that is, in the form of an historical - evolutionary as well as an individual process.

@Godpot... (God — pot... I'll have to try that... seems Dad has been holding back...) and that Moses character... I'll wager there was more than just a bush burnin» up there... (wouldn't know... me and that bird were trying to figure out the physics of stuffing «God» into a human womb right about that time... I'm thinking all these characters, not just me, were a bit «touched» as my child «Reality» likes to say...: 0)

Linguistic conventions tell us a lot about social realities, and about the human capacity for self - deception, do they not?

Not that John was indifferent to or naïve about the reality of sin, nor that we would want to deny that human sin is a factor in the apparent paradox he presents.

This is clear enough from the foregoing theological reflections on the relation between faith and justice; for whatever else faith and justice may be said to be, they have been shown to be possibilities of human existence, whose metaphysical implications necessarily include claims about the reality of the self such as properly belong to metaphysical psychology.

Without anticipating the later issue of the gender of third - person pronouns, he wisely located what is fundamental about reality, human and divine, in the word - pair I - Thou.

Inasmuch as congregations are themselves social spaces with social forms, theological schooling focused through questions about them must attend critically to the scripture whose use creates the social space; and it must attend to the disciplines of the human sciences that provide understanding of the social forms that make congregations moral and political realities in their own right.

When used in the historical terms with which I prefer to use it, globalization in so many ways sums up the dominant and encompassing reality (note that I underscore this word) of the collective life of people and nations in our time, so potent and full of issues and questions for or against human development, so that it presses upon everyone who wants to make sense of the times in which we live, or who wants to be concerned about «keeping and making life more human».

Therefore, he believes that he has a logically impregnable position in affirming that the zero case of mind would also be the zero case of reality.26 Hence, either we must talk about matter in terms of the infinitely flexible «psychic variables» of human mental experience, or we can not talk intelligibly about it at all.27 Thus Hartshorne feels justified in the following caustic comment upon Santayana's defense of materialism:» «Matter» is the asylum of ignorance, pure and simple, whose only useful function is to postpone for a more convenient occasion the specification of the type of psychic reality required in the given case.