Sentences with phrase «as human response»

Brunner understands faith as the human response to God's revelation of himself in Jesus Christ.

I see each of the enduring religions as emerging as a human response to the experience of God.

And faith, in the full sense, can be understood only as human response to this revelation.

Not exact matches

(The connective tissue in the latter, as readers discover, is the role human empathy plays in the public response to the tragedy.)

It has been relegated to many narrow use cases involving pattern recognition and prediction (some of which are very valuable and useful, such as improving cancer detection, identifying financial risk and fraud, and other high performance computing applications), but it has not developed a general «understanding» of human interactions, human emotions, speech patterns and human responses to information.

And when we test the capuchin monkeys on this basic rational response to price shocks, they pass GARP as well as any human beings that you can test.

The sophisticated response to this string of questions is to assert that there is no such thing as a human totality or essence, and leave it at that.

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.

Next, looking back to the introduction of contemplation in the sport chapter, worship is understood as flowing from a response to the reality that is, and the Mass is seen as fulfilling the human search (evident in the history of religious rites) for the right way to worship.

In short, the central theme of faith in Romans is removed from its powerful role as the essential human response to God, one with profound anthropological implications, and reduced to something far more formal (like commitment to Christian belief).

If the human mind is the sole reality, and the so - called physical world unreal, an inert, lifeless machine, it is easy to see how the barking and writhing would not be seen as manifestations and responses to pain.

To recognize the factual nature of values as responses of actual human beings in actual or imagined situations is to remain on the solid ground of experience which all can understand.

When you make a career of being intolerant toward your fellow human beings as well as American citizens (as Mr Sprigg has), a response of intolerance shouldn't come as a surprise.

If as human creatures we are not so confined by law but that events can be made to happen within the order of nature in response to purpose, surely God is not so limited.

Just as ridiculous is the post modern response of «they cant change» - which if true would mean that any addiction or sin would be unchangeable despite the facts humans change all the time and I am NOT speaking of through Christ.

However, I won't leave you without a response, because I care about you as much as I care about all human beings who are trying to enter God's kingdom.

That is to say, salvation depends finally upon right human action in response to God's gracious Torah, and Jesus» function is simply to re-present that Law as it exists primordially in the mind of God — not to create a new possibility for human existence.

This means that religion in general, and the Bible in particular, must be taught as human cultural responses to the experience of the Sacred.

In Jesus Christ, in whom God's image emerges in grace and truth on the level of human existence, as such existence makes full response to God's prior initiating activity, the Word is «enmanned» (enanthropesas).

The record is fragmentary, inconsistent, and uncertain... but there can be no doubt as to what elements in the record have evoked a response from all that is best in human nature.

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 it is not so much imitation of the picture of Jesus given in the New Testament as it is imitation of the response which is God's action and to which the New Testament witnesses, whereby God's intention in creating us «toward the divine self» is manifested in a concrete human life.

The God of Israel is one whose «ear is open'to the prayers of his people and whose response to their prayers, as also to their acts, is determined by the sort and quality of their human and historical situation.

Again, when he is proclaimed, he is proclaimed in the full integrity of his human life which from beginning to end, as the apostolic witness indicates, was an obedience in self - giving in response to the vocation given him by God.

you can have a court system that is supposed to deal non-violently with solutions to these dillimmas but mostely it is entertainment and laughable in it's core justice to begin with humans are human so how does the newer muslim prophet propose to become more than human in response to violence and as a tool for enactment for change — if necessary?

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.

In the next place, a purpose of proclamation is to bring about genuine commitment, whether this is for the first time (as with some who are present it very well may be) or is a renewed response in self - dedication to God who in Christ has acted decisively for us humans and for our wholeness.

If NT theology is understood as a response to certain key events of the life of Jesus in narrative form, a comparison of the different traditions (synoptics, John, Paul) suggest a development, if not different understanding.I view this as a «human construct».

(Here we return to Beauchamp's magnificent study, from which I must quote an especially illuminating and powerful passage: «God did not so much create the things I am talking about as he spoke them... before speaking to me about them, so that the human word might be declared a response to his.

In response, my wife was moved to observe, «But suppose the doctor told us that in eight months the man would recover, be fully human, and live a normal life as a unique individual.

In sum, because it treats belief as an atomistic decision taken piecemeal by individuals rather than a holistic response to family life, Nietzsche's madman and his offspring, secularization theory, appear to present an incomplete version of how some considerable portion of human beings actually come to think and behave about things religious — not one by one and all on their own, but rather mediated through the elemental connections of husband, wife, child, aunt, great - grandfather, and the rest.

Titled «The Basic Viewpoint and Policy on the Religious Question During Our Country's Socialist Period,» it reasserts the standard Marxist view of religion as a response to the human fear of the terrors of nature — a response manipulated by class societies to rationalize the power of the upper classes and justify the plight of workers and the poor.

However, because the protein lasts only a few hours, and must be received from a human donor, it is impractical to give this treatment except as a response to an injury.

Important as was Israel's attainment in her conviction of the unity of the human personality, it must yet be freely recognized that her psychological interests did not carry into a study of the responses of the organism.

Bultmann's emphasis on existential decision has the eternal and righteous God demanding this decision; it has the critical need of human response, though in a personal rather than social action framework; it has the apocalyptic passages not to be taken literally but as reinforcing the urgency of decision.

Taken collectively they justify what was affirmed in chapter 3 as primary notes in the meaning of the term: the ultimate sovereignty of God; the acceptance of this sovereignty through human response and obedience to God's will; and a final, victorious consummation of the total process.

This theme of Christ as creative transformation is emphasized in Christ in a Pluralistic Age, but it is overlaid by another account of Christ, namely, as the particularization of divine aims in images or symbols capable of evoking deep human response.

Jesus is presented as the fulfilment of natural human potentialities, with his «divinity» understood not in ontological terms but in relation to his divinely inspired response to God by which he became the brightest manifestation of God's action in human life.

The global culture will evolve, if it evolves at all, out of the spread of global consciousness (as described in Chapter 8)-- a consciousness of the human predicament, an appreciation of humanity's dependence on the earth, and a willingness to act jointly in response.

Surely scientists may legitimately see their work as a Christian response to human needs.

Defining worship as «a consciously unitary response to life,» he reasons that God must be the all - inclusive wholeness of the world, who is worshiped by an integrated human personality.

The living community which has once made a corporate response to the divine revelation does so with an ideology of its own, and it approaches each new revelatory event with an ideology which is as human in its origin and nature as any body of human thought can be.

All the various aspects of the teaching of Jesus are closely interrelated, and to speak ofiesus as teaching the necessity of response to the neighbour's need as the crucial aspect of human relationships is misleading, unless it is clearly understood that this is an imitation of God's response to one's own need.

For, as the overwhelming public response to The First Wives Club reminds us, whatever the courts and legislatures may say, in the deepest places in the human heart, there is no such thing as a no — fault divorce.»

Let us further imagine that, as the sensibility or response to mysticism of the human race increases with planetization, the awareness of Omega becomes so widespread as to warm the earth psychically while physically J it is growing cold.

He was the new humanity, the new being, the full response to the Covenant, and as such the human face of the invisible God.

And here more than at any other point we are incited to a response — a response which is not ours individually but ours as a fellowship of human brethren, a response which is manifested in our returning commitment to God in Christ, our thankful effort by His Grace to conform to His Will, and our selfless surrender to Him in worship.

I was taken aback to read Richard John Neuhaus» comments (While We're At It, December 1999) on my April 1999 article in Commentary and my response to Eugene Fisher in the letters section of the same journal (June / July) concerning the distinction between the Church as a human institution and as «the Mystical Body of Christ.»

Some may believe that the most reasonable response to some of what we as humans experience — for example, changed lives or unusual events — is to assume that God unilaterally intervenes at times in earthly affairs and thus conclude that any theistic perspective that does not allow for such intervention must be considered inadequate.

Mary the model of human response to God should fill us all with courage, as we battle to choose the good and refuse evil in our every day lives.