Sentences with phrase «as a consequence of human»

Climate scientists have already shown that increasing greenhouse gas concentrations as a consequence of human activity are partially responsible for the average global increase in heavy precipitation.

Researchers have warned that global warming must make fire risk ever greater, particularly in the US southwest, even though many blazes begin to race through the dry forests as a consequence of human action.

Of the 68 papers, the results showed that a large majority 42 scientific research papers, or 62 %, predicted the Earth would warm as a consequence of humans increasing carbon dioxide in our atmosphere, 19 papers or 28 % were neutral or took no stance, and only 7 papers or about 10 % predicted that the earth was cooling or going into an ice age.

The implication is that even though other teams have repeatedly warned that the world's reefs are in peril as the world warms because of ever - greater ratios of greenhouse gases in the atmosphere, as a consequence of human combustion of fossil fuels at a profligate rate, the world's great reefs may survive for perhaps another century, rather than perish within the next 50 years.

As the consequences of human - caused climate change become more severe and apparent, the temptation to seek a relatively simple technological remedy will surely increase.

The report, The Human Cost of Weather - Related Disasters 1995 - 2015, is intended to focus attention during the UN climate change conference — which opens in Paris on Monday − on the damage already inflicted by global warming as a consequence of rising levels of greenhouse gases in the atmosphere, in turn as a consequence of the human combustion of fossil fuels and the destruction of the planet's forests.

Latinos see climate change as a consequence of human activity at higher % than other Americans.

The first is that any extra damage caused by drought as a consequence of human emissions will not scale linearly with attribution.

They then looked at whether these changes could be explained as natural or as a consequence of human influence, and pinned a proportion of the blame on natural variability − some of it driven by long - term changes in the tropics.

Yet it is clear that hotter weather, of the sort that science has long predicted as a consequence of human activity, is playing a large role.

Other greenhouse gases (notably methane and nitrous oxide) are also increasing as a consequence of human activities.

Since the icecap is melting as the atmospheric levels of the greenhouse gas carbon dioxide rise, and global temperatures rise with them, as a consequence of the human combustion of fossil fuels, the rate at which summer meltwater gets into the oceans becomes vital to climate calculations.

Not exact matches

likewise, even if Jesus had perfect knowledge of the consequences of His actions, as being fully human in addition to His divinity He would experience fear and temptation.

In this way of conceiving evangelicalism the issues may be focused on questions of anthropology where the basic starting point is an Augustinian tradition of human inability (the «bondage of the will») leading as a necessary consequence to the classic Reformation articulations of election and predestination.

The relationship is thoroughly reciprocal, and human individuality is the consequence as well as the cause of human relations.

Literally, before the law, everyone sinned or was guilty of sin as a participant in the human economy, or the consequence of sin claimed the innocent's life before they could themselves sin (righteous Abel may be one such example).

Their awful failures and wrongdoings are part of the story, as are the human consequences, divine judgment and...

This in turn makes it possible to present the sacraments as a natural consequence of the relationship between Christ and his Church without making matter or human actions pre-determine divine grace.

And we have an interpretation of human existence as a movement toward love, accepted willingly or rejected selfishly with the inevitable consequences of human fulfillment or nonfulfillment.

Berger wishes to speak of «a God who is not made by man, who is outside and not within ourselves,» but he limits his act of faith in such a God to projections outward from common human experience, i.e., to signals of transcendence70 The result is that Berger is left finally with his own experience alone, a consequence that weakens his understanding not only of Christian theology but ultimately of play as well.

The God who is progressively manifest in human experience as an empty and alien other is the inevitable consequence of the Spirit who descends ever more deeply into flesh.

Building on the Platonic understanding of hell as the place where unpunished violations of justice are requited, Schall argues it is the consequence of our free will («the other side of human dignity») and of the significance of human action, opening up trains of thought in the direction of the immortality of the soul and the resurrection of the body - and finding this all pleasurable, «even amusing» (p. 121) in terms of logic and reason.

There would be certain consequences that come with the act of procreation, namely, a deeper union between the couple: «spiritual and sacramental love, joy of possession, and the fulfilment of human, complementary vocation in one flesh, all taken up to God», [5] as well as a natural organic pleasure such as accompanies the proper functioning of other humanacts (like eating and drinking).

As William Johnson suggests, «transcendence has little to do with the nature and attributes of God but has everything to do with the consequence of God's activity in history, that is, to introduce a transcendent dimension to human life.»

Furthermore, the force of the human sciences, as well as the consequences of scientific and technological developments, stimulate new challenges for the Church.

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

And so for Balthasar the Church flows from the seriousness of the Incarnation and Christ's life as a human being.4 The Church, therefore, is a constitutive part of the divine initiative and not a consequence of it.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

It affirms the autonomy of the human being and it involves as a consequence the rejection of every attempt to rob of human person creative power.

If the latter, it does not really matter what one does in this life as there are no consequences outside of the immediate — that of punishments within human based laws and societal norms.

If, as I think orthodox Christianity ultimately teaches, and as Solzhenitsyn's «Father Severyan» plainly teaches in November 1916 (excerpted here), that humans are inherently prone to violence (and that the lesser evil of state - derived war is the price we pay for living not in anarchy but in «sword - bearing» states), then not only is 1) contrary to the New Testament's real teaching, but 2) is impossible and 3) requires a coercion that will bring with it very deleterious consequences.

The resurrection of Christ is a way of affirming that God has received into his own life all that the historical event, designated when we say «Jesus Christ», has included: — his human existence as teacher and prophet, as crucified man upon his cross, in continuing relationship of others with him after that death, and also what has happened as a consequence of his presence and activity in the world.

If the fashion in which the basic New Testament proclamation has been interpreted in the preceding chapter has validity, then talk of the resurrection of Christ is a way of affirming that God has received into his own life all that the historical event, designated when we say «Jesus Christ», has included: his human existence as teacher and prophet, as crucified man upon his cross, in continuing relationship of others with him after that death, and along with this what has happened in consequence of his presence and activity in the world.

This is the crucial question; it is the question which makes us understand that our day - to - day human life must be lived responsibly and seriously, with due regard for the consequences of our decisions and for what happens as a result of them.

Ministers also and the laity of the Church will know what is expected of those who hold this office For the present it is possible only to feel after and to describe in sketchy outline what this new conception is, a conception that we may believe is at least as much gift of grace as consequence of sin and perhaps more something produced by historic forces under divine government than the creature of human pride and fickleness.

Of course the sexual aspect of human life can become (as Augustine saw, and as Freud and others have reiterated in our own time) an area in which proud assertion of self for self alone brings disastrous consequenceOf course the sexual aspect of human life can become (as Augustine saw, and as Freud and others have reiterated in our own time) an area in which proud assertion of self for self alone brings disastrous consequenceof human life can become (as Augustine saw, and as Freud and others have reiterated in our own time) an area in which proud assertion of self for self alone brings disastrous consequenceof self for self alone brings disastrous consequences.

In this decision the primary orientation toward giving or getting comes to the fore, and with it a host of consequences and applications in a great variety of more specific human concerns, as indicated in the preceding paragraph.

The plants and animals and the earth itself are not co-conspirators in evil (as those who see predation as evil must logically claim) but are victims, sufferers of the consequences of human evil.

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.

Sociological theology has focused on questions of justice, but as it has recognized that the effects of human beings on their environment are having seriously deleterious consequences for humanity, it has extended its concern to questions of the sustainability of human society.23 Yet in practice the difference of the amount of attention given to these two issues of justice and sustainability still leads to opposing judgements on important issues.

In Conscience and Obedience, William Stringfellow has it right, I think: «The principalities (governments, institutions, and even the church) are autonomous in relation to humans; they are created beings in their own right, not simply projections of human life, and their demonic character as fallen powers is no mere consequence of human sin either personal or corporate.»

Accordingly, the social sciences may be expected to play an increasingly important role in liberal learning, as it becomes ever more evident that the conditions of human existence are not simply imposed by fate, nor the results of the interplay of blind, impersonal forces, but the consequences of deliberale human action.

To Ken Margo: I am totally agree with you about this evil thing going around the earth... this evil minded people is there everywhere regardless of faith... that was not what i was trying to say... my point was to be able to recognize the One True God who is Unseen and who has no partners as He is not in need of any partners but we the creation is in need of Him... thats all... I wish I could do something to stop all these taking place around the earth... I think we human fear the fed laws more than we fear the laws of our Creator, for example not to associate any partner with Him, taking the life of others, drug dealing, human trafficking, believing in hereafter and so on... I remember a story that I was talking with one of my friends... I was telling him look we all obey the law of the land so much like for example when we drive and no one moves even an inch when there is a school bus stop to pick / drop kids as it is a fed laws but when it comes to the laws of our Creator, we don't care... like having physical relationship outside of marriage and many more... then he said something nice... he said that its because we see the consequence of breaking the law of the land but we do not see the punishment of hereafter even though it is mentioned very details in Quran, it even gives pictures of hereafter....

In his breathtaking conceptualization of planetary life, he saw the emergence of the human species and the subsequent globalization of the planet not in terms of the conquest of the globe by Christianity but as the logical consequence of an ongoing evolutionary process.

We can not be sure that The Flood had no relationship to all flesh around that area having «corrupted its way»... The very protection of mankind from natural disasters that were inevitable from the contingent, limited perfection of the planet Earth as a habitat, might well have been mediated to human communities by great prophetic souls, even as Christ prophesied the destruction of Jerusalem as a consequence of his rejection, and because «in the day of your visitation, you did not know the things that were to your peace».

It may seem that to emphasize the pervasive operation of the Holy Spirit, as well as to stress the Spirit's focal action in the life of Jesus and its consequences, will in the end reduce men and women to mere automatons used by God with no respect for their freedom, their dignity, and their own responsible decisions, without any personal or social human contribution to the process.

If what you interpret Paul as saying is that before creating all the myriad galaxies and star systems God decided that They would put some humans on the third planet from an insignificant star on a little arm of a middling galaxy and that the first hominids chosen role would be to perform pretty much to spec and do something silly and rebellious (arguably without sufficient information as to consequences for themselves and their off spring, oh, and for serpents) and cause affront to the tripartite godhead warranting separation of Gods grace from all their offspring; then we are left with people being chosen from way back before the Big Bang to do some terrible things like killing babies or betraying Jesus who was chosen on the same non date (time didn't exist before creation) to die in a fairly nasty fashion and thereby appease the righteous wrath of himself and his fellow Trinitarians by paying a penalty as a substitute for all future sins (of believers?)

In human terms, this has a disastrous consequence for certain groups of people like the tribals, scheduled castes, traditional fishermen and such other groups who depend on them to eke out a living... They would also be torn away from their natural roots as well as from their community and cultural ties - producing in them a sense of isolation» (Quoted from ISA Journal Dec. 94).

Second we can understand the consequences to our faith if the faithful Christ had been saved from the consequences of human distrust and betrayal by the sort of miraculous interference he himself knew to be possible: the twelve legions of angels of whom he spoke, who might have been Roman soldiers arriving in a nick of time to save Pilate from fear of insurrection, or who might have come in the form of a natural catastrophe which would have upset all the plans of princes and priests, or who for that matter might have arrived as superterrestrial beings — men from Mars.

He argued (as did Aristotle) that there are certain basic human values which are simply worth having for their own sake, and that the ultimate consequence of immoral behavior is self - destruction.