Sentences with phrase «as human creations»

Feuerbach, for example, was one of the first to understand the positive value of religion in society, even when religion is understood as a human creation and expressed in naturalistic terms.

It failed to criticize this worldview, only relativizing it as a human creation.

Whereas the other two pieces are strike me as more purely spiritual, other - worldly — flowing, arches and circles — the small colored blocks of Shapes in Space — seem to say something about the intersection of humankind with the spiritual realm since I tend to think of boxes as a human creation.

Not exact matches

Just as the eco-friendly movement a few years back gave rise to sustainable building certifications, the wellness trend surrounding various aspects of life today has given rise to certifications that promote the creation of spaces that are human - focused and improve health and overall wellbeing.

However, The difference between myself and those who profess to be God's chosen is that I don't delude myself with the anthropocentric nonsense that humans are masters of all other creatures on this planet (as well as all creation), we are merely and momentarily at the top of the food chain.

There is still no explanation for the spontaneous origin of the universe, as well as the advanced cognition of the brain (chemicals and genetics reveal general trends, but no one knows how complete thoughts are actually formed, nor emotions or personalities); creation and the human conscious, the two fundamental focuses of religion.

As Oliver O'Donovan has put it, «New creation is creation renewed, a restoration and enhancement, not an abolition... God has announced his kingdom in a Second Adam, and «Adam» means «Human.»

He finds it appealing to appear in the middle of a desert to uneducated people after allowing humans to suffer for over 100 THOUSAND years just to be tortured by humans as to allow HIMSELF to forgive his own creation.

The creation story in the first chapter of Genesis depicts the creation of humankind as male and female, sexually differentiated and enjoined by God's grace to sustain human life through procreation.

Nope, humans are exceptional, are higher amongst all of creation which makes them, as created being to be unique when it comes to moral choices they make.

That would, of course, mean the creation solely for purposes of research of human embryos» human subjects who are not really best described as preimplantation embryos.

You will probably decide that means your God will be able to hold on a bit longer as the Creator with humans as its special creation.

But still Brother to Brother or Faith to Faith or Path to Path or Branch to branch are being stingy to each other and Greed drive them against each other, the living being means nothing to them as being just a Mankind a Human Being a creation among creations...!?

When the holiness of the land (a divine proclamation) becomes the holiness of the state (a human creation) we all too easily move in the direction of theocracy veiled as statism (in which the state is the embodiment of divine will).

These people only preach and practice peace and treat another human as a creation of the same ONE GOD.

Without the control provided by the doctrine of creation, they devalued human experience, dismissing it as having no positive religious value.

Her insights into God the Trinity, Jesus our Mother, human nature and the larger creation continue to liberate me into a life in God I could not possibly otherwise have had, and I hope they are liberating my students as well.

But both Ike and I have experienced the new creation as a club that can be used, often with the best of intentions, to assault our human truths and cause lies, pain and sometimes even death.

This was because the fallen angels (sons of God) existed before creation (before man) had intermarried with the human race (daughters of man) as a devil's plan in order to stop, corrupt man's seed which was God's plan to that seed will bruise Satan's head.....

A degree of kinship between human beings and the rest of physical creation has always been clear to an extent, but the depth and detail of our interrelationship with the rest of life on the planet is being confirmed over and over again in breathtaking detail by new scientific advances such as genetic studies and molecular biology.

Rabbi Neuberger asserted that «it's really important that one accepts that... new scientific research has taught us... that the human embryo is not as unique as we thought before... We do have to think differently about the «unique quality of human embryos» in the way that Peter Saunders is saying... The miracle of creation... may have to be explained somewhat differently... Our human brains are given to us by God... to better the life of other human beings... and if this technology can do it..., and I don't believe that anybody is going to research beyond fourteen days, then so be it, lets do it.»

to Jake, in every era or times in the past, humans have different perception of reality, because our knowledge improves or changes toward sophistication, For example during the times of Jesus, there was no science yet as what we have today, since the religion in the past corresponds to their needs, it is true for them in the past, but today we already knew many new ideas and facts, so what is applicable in the past is no longer today, like religion, we have also to change to conform with todays knowledge.The creation or our origin for example is now explained beyond doubt by science as the big bang and evolution is the reason we become humans, is in contrast to creation in the bibles genesis,.

If the Church speaks of the nature of the human being as man and woman, and demands that this order of creation be respected, this is not some antiquated metaphysics.

One response to this situation is to understand Christianity as the creation in history of a new and in some sense final mode of human existence.

In the very beginning of things human beings are pictured as stewards of creation.

It carried to fulfillment a long development of thought, disentangling persons from submergence in the social mass and giving to each one status, meaning, and rights of his own; it concentrated attention on the spiritual value of personality and its possibilities; it created a religion to be entered by free personal choice, regardless of race or nation; it set persons to building a social fellowship for the redemption of souls; and it proclaimed as the ultimate goal of divine creation and human hope the kingdom of God in «new heavens and a new earth, wherein dwelleth righteousness.»

As Jews and Christians, we recognize that we have obligations in justice to God the Creator and to the entire human family of his creation.

Unfortunately, some defenders of theism in the eighteenth century wedded themselves to this view of the complex machine and its maker and associated it with the view that such special forms of the machine as the human body came into existence fully formed in an aboriginal creation.

The difficulties associated with obtaining nerve tissue at the correct stage of development and differentiation from aborted embryos means that foetal tissue transplantation is no longer in favour, but the creation of human embryos specifically as sources of stem cells, and the push to use «spare» embryos from IVF treatments is gatheringmomentum.

research; since most of the reports have concentrated on justifying the creation of cloned human embryos for research into and treatment of neurodegenerative diseases such as Parkinson's, «stem - cells» has become synonymous with «embryonic stem - cells» in the public imagination.

suffering, true sociality, as qualities of the divine, along with radical differences (as we shall see) in the meanings ascribed to creation, the universe, human freedom, and in the arguments for the existence of God, those inclined to think that any view that is intimately connected with theological traditions must have been disposed of by this time should also beware lest they commit a non sequitur.

One might call this the soteriological captivity of creation, because it succeeds in emptying the world of its own meaning as a realm of divine governance and human involvement prior to and apart from the biblical story of salvation culminating in Christ.

Some feel it reflects a negative valuation of human sexuality based on the dualism of Hellenistic thought, which saw salvation as a freeing of the soul from the body, rather than the biblical tradition which affirms the goodness of the whole creation.

It must mean a willing adjustment to our situation as human beings in the whole creation, and that must mean accepting a relationship not only with other human beings but with the Spirit behind the whole scheme.

For example, Genesis» «7 days» of creation isn't 7 days, or 7 ages, but an allegory about human nature as rational (Days 1 & 4 symbolized by the sun, moon, & stars), sensate (Days 2 & 5, symbolized by birds & fish), and physical (symbolized by plants and land).

The special logic of this theory, after all, is that the Christian philosopher — having surmounted the «aesthetic,» «ethical,» and even in a sense «religious» stages of human existence — is uniquely able to enact a return, back to the things of earth, back to finitude, back to the aesthetic; having found the highest rationality of being in God's kenosis — His self - outpouring — in the Incarnation, the Christian philosopher is reconciled to the particularity of flesh and form, recognizes all of creation as a purely gratuitous gift of a God of infinite love, and is able to rejoice in the levity of a world created and redeemed purely out of God's «pleasure.»

If Jesus is what the gospel proclaims him to be — that One in whom the love and light and life of God possessed completely a genuine human life, possessed it so fully that we may say of him, as Mr. Basil Willey has well phrased it, that «the life of God is seen in him in human life» — then we can preach Jesus Christ as decisive, as definitive, as the norm for the God - man relationship and the clue to whatever else God may be purposing and accomplishing in this vast and mysterious creation.

Is it really likely that when the Romans heard Paul's words about creation being «subjected to futility» in 8:20 they «could well have thought about how imperial ambitions, military conflicts, and economic exploitation had led to the erosion of the natural environment throughout the Mediterranean world, leaving ruined cities, depleted fields, deforested mountains, and polluted streams as evidence of this universal human vanity»?

a set of beliefs concerning the cause, nature, and purpose of the universe, especially when considered as the creation of a superhuman agency or agencies, usually involving devotional and ritual observances, and often containing a moral code governing the conduct of human affairs.

The new creation beckons us beyond the bored images and achievements of what we already are; it is a promise for the human, not just for the human as male or female.

Along with biblical ways of thinking it affirms a special significance of humankind within the context of creation, recognizing, as Conrad Bonifazi puts it in the context of explicating Teilhard de Chardin, that «in human beings evolution has revealed its profoundest energy and significance» (TNE 311).

The ecologist attacks the familiar picture of creation as a pyramid of power with the human being at its lonely apex.

Teilhard's importance, Berry believes, lies in his comprehensive vision of the universe as a psychic - spiritual as well as a physical - material process, his perception of the human as the consciousness of the universe, and his shifting of the focus of Western religious concern from redemption to creation.

But if you see the Bible as a human product, then the Genesis stories of creation are ancient Israel's stories of creation.

This revelation is natural, in the sense that it is part and parcel of both the creation and human nature, and it is general, inasmuch as it is a functional component in all human perception and cognition.

Jenkins, on the other hand, describes appreciatively theological schools, from the Orthodox doctrine of theosis to Teilhard de Chardin to the modern «creation spirituality» movement, which one way or another allow humans to share with God in the evolution of the world to a glorious transformation ¯ although, as Jenkins points out, there's a danger that that could veer off into anthropocentric management.

I believe that the church as an organization is a part of creation and is just as susceptible to the principalities and powers as any other human institution.

As for me, I can't believe in an human - like being that designed and jump - started the universe 13.8 billion years ago and set aside a planet for His special favorite creations, so He'd have someone to keep Him company and sing songs praising Him, then gave Bronze Age hermits a book of His orders to mankind that includes «thou shalt not round thy head nor cut thy beard» on penalty of eternal suffering... just CA N'T, any more than I can force myself to believe the world rests on the back of giant turtle.

However, they see the finitude of God's creation not as his creative will but as the way creation appears within the habitual limits of human perception.

With more and more attention necessarily riveted on matters of morality and ethics, it is hardly a surprise that we ask about moral content as a measure of the meaning of any God - talk, and test the potency of faith claims by the difference they make for human well - being and the well - being of the wider creation.