Sentences with phrase «also human words»

For the Bible is also human words, and thus demands a proper reading and understanding.

But it is also a human word: the human beings who wrote it were also true authors.8 The scriptures therefore share to some extent in the nature of the incarnation: they use human things as the means for God to communicate with us humanly.

Not exact matches

It's the creative word of human beings, that has also been edited, translated, transcribed, and continually offered in new and different versions... all by HUMAN BEhuman beings, that has also been edited, translated, transcribed, and continually offered in new and different versions... all by HUMAN BEHUMAN BEINGS.

In Oriental Mysticism, Altizer observes that Heidegger, also, maintains that being is not an eternal reality equitable with the sacred or God; rather, it is a historical event involved in the establishment of Dasein, human existence.2 Heidegger comments: «If I were to write a theology, which I am sometimes tempted to do, the word being would not be allowed to appear in it.

Many also use 1 Corinthians 2:12 - 13 to defend Inspiration, which talks about expressing spiritual truths with spiritual words taught not by human wisdom, but by the Spirit of God.

I'll focus on your problem with the word evil (as for the eastern stuff, I'm aware that try see it as a sickness, but there is also an acknowledgement of human sin and evil.

I also know that humans by flawed default will interpret the words as they morally see fit, because it is in our nature to judge others against ourselves and our own ethics, beliefs, and morals.

It is only because God utterly transcends history that his free decision to become a human being in time is also a decision of grace: «Far from implying a distance between the Word and the world, the Word's distinct manner of transcending the world implies a distinct manner of intimacy with the world.»

Christians often argue that, as in human life the most adequate form of communication is by personal meeting rather than the written word, so God's fullest revelation also needed to be a human life.

We also forget that the Word of God can be adequately understood and interpreted only in its vital relation to our present human situation.

The human son, whom we know as Jesus, through the descent of the Word to our human level, is full of grace, even as God himself is, so that he is also the Truth itself, even as God is.

The preacher is a living human organism, as are the other people to whom the Word is also life and salvation.

He was not present simply to symbolize human beings as receivers of the Word, although he was indeed also a receiver.

Also, when you know more about religion, it just doesn't make any sense to attribute to a divine being what is clearly created by humans... just try explaining to someone who believes the Bible is the literal word of god about the council of Nicaea.

13 These things we also speak, not with words taught by human wisdom, but with those taught by [the] spirit, as we combine spiritual [matters] with spiritual [words].

It embraces a fruitful abundance of descriptions of God, including all the substantive terms that can legitimately complete the sentence, «God is...,» beginning with scriptural terms such as Word, Wisdom, Water of Life, Bread from Heaven, Truth, and Comforter, as well as alternative proper names such as El Shaddai and also El Roi» Hagar's name for God, in the only biblical story where a human being gives God a name.

Also, while I am a pastor and I believe in God's Word, I do not advocate for legislation based solely on God's Word but also on principles of science, human rights, eAlso, while I am a pastor and I believe in God's Word, I do not advocate for legislation based solely on God's Word but also on principles of science, human rights, ealso on principles of science, human rights, etc..

For the actuality of the faith of Biblical and post-Biblical Judaism and also for the Jesus of the Sermon on the Mount, fulfillment of the Torah means to extend the hearing of the Word to the whole dimension of human existence.

However from the same human tongue also come lies and gossip, slander and curses, vilification and character assassination, cutting words and false witness, rumor and innuendo.

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.

In doing this, we have also seen how one of the consequences of authentic preaching is a determination, established in the hearts and minds and wills of those who have assisted at worship, to give themselves more fully to the service of God — as «co-creators», in Whitehead's fine word, with God in the great work of «amorization», establishing in this world (so far as a finite order will permit it) a society marked by caring, justice, responsibility, interest in others, and relief from oppression, devoted to everything positive which promotes the fullest actualization of human possibility.

«He, in a word, who is the special preacher of Divine Grace, is also the special friend and intimate of human nature.

This certainty that human language is a creation and a continuation of the Word of God is also found in a hymn at Qumtan.

His religious difficulty came from the kind of theology he found around him, its habit of identifying words in a book (written by human hands and thought by human brains) with the words of God, also from the habit of playing fast and loose with the dangerously ambiguous concepts of omnipotence and omniscience, and taking these more seriously than any definite affirmation of the freedom of creatures to make decisions that are their own and not God's.

Not only in texts but also on buildings the elaboration of the visible word became a major art form, especially as representation of the human figure was not allowed lest it lead to idolatry.

(Admittedly, we getting into semantics here — I agree humans put pen to paper, as it were, but I also believe the words they chose were inspired directly by God.)

The community that receives this Word of God is a human community, but it is also a community where God is at work and this leads to its understanding of inclusiveness.

I also recall Doris Lessing's words in her 1985 Massey Lectures about the importance of reading history to see the larger recurring patterns of human behavior and to be more modest about our own «discoveries.»

Outside of the book of Acts, Luke (who also wrote Acts) uses the word in Luke 7:8 to refer to human authority and control.

There is also delicate analysis of how God works through decisions of humans whether or not they are responsive to God's word through the prophet.

«Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth — in a word, to know himself — so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves (cf. Ex 33:18; Ps 27:8 - 9; 63:2 - 3; Jn 14:8; 1 Jn 3:2).»

The Christ of the Gospels, and the Christ of the Church's faith, is One who is indeed truly human, in every respect and without equivocation; but he is also One who is truly divine — pictured first as Messiah, sent from God and coming again from God with power and great glory; pictured soon as the Word of God, as God Himself, made flesh and dwelling amongst us.

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

The Son in his human knowledge also showed the divine penetration he had into the secret thoughts of human hearts (Mk 2, 8; Jn 2, 25; 6, 61)-LSB-... thus] by its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal.

It is also important not to allow the external, which in unfamiliar traditions may seem strange and even comic, to obscure the life - giving mystery which can never be contained in human words or artifacts.

If in Jesus Christ we encounter one who is divine in the fullest sense — if he is the Son or Word of God who is of one and the same essence as God the Father — if he is «God the Son» — then can we also see in him one who is truly human, of one and the same essence as ourselves in respect of his manhood, as the council of Chalcedon expressed it?

But they also believed there was a huge gap — an «infinite qualitative distinction» in the words of theologian Karl Barth — between sinful humans and the omniscient God.

He improves Mark's style by omitting repetitious words and clauses; he omits expressions which attribute human emotions to Jesus (so also Matthew); he severely abridges the account of a violent action such as the cleansing of the temple.

Our proposal also entails a distinction between the Christ, that Word or creative possibility specifically addressed to the human situation and actualizable by a man, and the Logos, which is the totality of creative possibilities inherent in the primordial or nontemporal nature of God, actualizable by the diverse creatures appropriate to them, including intelligent living beings on other worlds.

Theologians like James Packer and Clark Pinnock are correct in arguing that the Bible must be read as a whole, coherent organism, for it is not only human words but also God's Word.

Much of modern thought has abandoned not only the word soul but also any ontological grounding for the worth and dignity of human beings.

Solzhenitsyn not only dissects these propensities; he also provides a way out» an «ascent from ideology,» in Mahoney's words, that aims at healing the human soul by recovering the God «given natural order of things as well as the spiritual basis of political freedom.

Luther was writing a personal letter to his gentle Melancthon, whom he always suspected of being a little weak - kneed — what he went on to say was a further developed and rubato version of the words already quoted, advice of the kind that Staupitz had also given Luther — «Do not brood over your sins which are an inevitable part of our human condition; look rather at Jesus the Saviour.»

If people believe that the bible is God's word and they follow it blindly then they are truly idiots however — if people also believe that human consciousness and the creation of the universe is the work of «evolution'then they are equally unintelligent and deserving of ridicule.

Rovelli points out that humans have always observed that the stars, the moon, the planets, etc, continually revolve around us, so it should follow that «below us» is nothing; in other words, the sky is not just over our head, it's also under our feet.

Humans have also acted as guinea pigs with oleoresin capsicum, which is the concentrated heat ingredient in super-hot sauces with names using words like «insanity,» «death,» and «suicide.»

Just by reading your words one can tell you are a very beautiful human being full of love and I think some of us out there are looking also to make what we love without constraints and at the same time being true to oneself.

However I also believe in democratizing the production of certain industries (food, water, shelter)- In other words, every basic human need should have a public option, or provided by the state.

«We should also know that when somebody says something and the person comes round to say...» on second thought I think I didn't do the right thing... I did not exercise circumspection in what I said so I apologise profusely for whatever words that I used or the way I expressed my ideas», I think it is important for us as human beings to forgive.