Sentences with phrase «between human creations»

I asked Dyer a few questions about the relationship between human creations like the iPhone 5 and the coming New Creation.

Not exact matches

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.

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.

Piety concerns the proper relational bonds between humans and creation, one another, and God.

Or, seen from the opposite perspective, creation (and with it all of human history) is a partial expression of the exchange of love between the three divine persons from all eternity.

The process of creation, including all of human history, is then part of the subject matter for the never - ending dialogue or process of interpretation between the divine persons.

Neither way acknowledges the peculiarly «in - between» place that human beings occupy in the creation.

The crucial difference between human beings and the lower animals is that we have the ability to be conscious of the ongoing process of creation which is occurring within our souls.

If «nature» means only that part of God's creation that is not human, then it is important to emphasize the continuity between the natural and the human.

That the human creator always has a given concrete actuality to work with does not of itself establish a difference between him and God, unless it be admitted as made out that there was a first moment of creation.

But if our thesis that the work of redemption includes a work of creation in which human creative effort shares is valid, then this radical separation between the divine love and man's works of love must be shown to be a distortion of the fact.

In seeking to develop a theology of nature, process theologians are supportive of endeavors to appropriate other images from the tradition, such as St. Francis» compassionate love for the poor and treatment of animals as sisters and brothers, the Orthodox view of the church as inclusive of all of creation, and the use of the elements of bread and wine in the Eucharist, products of the interworkings between God, the non-human natural world, and human labor, that speak, to contemporary needs.

In Roman Catholicism, for example, one goes from the official condemnation of the «modernists» in an early part of this century to what might be appropriately described as the dominant position today, found in Pope Pius XII's Human generis (1950), which, concerning the relation between evolution and creation, accepts evolution yet insists on the special, «second» creation of the human Human generis (1950), which, concerning the relation between evolution and creation, accepts evolution yet insists on the special, «second» creation of the human human soul.

But in the seminar I attended (which was taught by a Pagan High Priestess, by the way...), I noted the belief of a creation, of an ongoing battle between good and evil, and of a coming final last battle, in which humans will join in the fight to defeat and vanquish evil from the universe.

The difference between the Biblical and non-Biblical conceptions of myth is indeed implicitly recognized by HBK, for it quotes Alfred Jeremias's definition of Biblical myth: «Myth in the narrower sense... is one of the supreme creations of the human spirit.

Yet, given God's love of creation, there is an analogy between human knowing and God's knowing: despite all differences between infinite and finite, men can approximate God's mind and know something of God and creatures.

The understanding that Christ fulfils all that is good in human nature and in creation can be lacking in these theological circles (with notable exceptions, of course), so there is not always a strong emphasis on the link between liturgy and the rest of life.

Following a suggestion made by Dietrich Bonhoeffer, Barth says that the connection in Genesis between the imago dei and the creation «male and female» is not incidental, but that this primary form of human community indicates the meaning of the image of God in man.

It is the point of continuity between God's mighty work of creation and the beginnings of his acts in human history.

Her point seems to be that for Catholic theology the relation between the human self and God can be described in terms of a natural theology of creation.

If such a metaphysical reversal tends to spread confusion, disgust, and despair among the damned human race — at the same time blurring the distinction between malevolent and benevolent adversaries — it is still possible for toughened optimists to believe that this is only the destruction that precedes fresh creation.

[11] They contend that God's original creation was characterized by non-violent harmony between humans and animals.

The supreme expression of this personal nature of God's communication is in the person, Jesus of Nazareth, the «Word made flesh» (John 1:14), whose nature was to liberate humans to their full humanity (Luke 4, etc) and to restore intimate relationship (communion) between creation and God (II Cor 5:18 - 21).

The idea that the aim of human evolution is the unfolding of the human being, the creation of «wealthy» human being who has overcome the contradiction between self and nature and achieved true freedom, is expressed in many passages of Capital, written by the mature and old Marx.

For every robot enthusiast, like artificial intelligent expert and Love and Sex With Robots author David Levy, who predicts human - robot marriages within in the next few decades, there's a naysayer, like Kathleen Richardson, founder of the Campaign Against Sex Robots, who worries that «the creation of such robots will contribute to detrimental relationships between men and women, adults and children, men and men and women and women.»

A number of partnerships are also included in the 2010 Executive Budget, including the implementation of a merger between the Department of Health and Human Services, the Aging and Disability Resource Center and Veterans Services Office and the creation of a Criminal Justice Collaboration Council task force to examine the future of the Huber facility and its programming.

By leveraging expertise in working with human rights partners and creating resources for partnerships between technical experts and human rights practitioners, AAAS supported collaboration between stakeholders and the creation of a comprehensive set of interactive resources for human rights documentation.

This fear is highlighted by the controversial (and consequently delayed) publications in Nature and Science, in which two research teams — led by Yoshihiro Kawaoka of the University of Wisconsin — Madison and Ron Fouchier of Erasmus Medical Center in Rotterdam — reported the creation of new variants of H5N1 influenza that are transmissible between mammals through the air, sparking fears that this information could be used to produce a bioweapon that is highly infectious to humans.

His brilliant but overbearing host has chosen Caleb to be the human component in the Turing test, designed to determine whether the robot Ava (Alicia Vikander) is truly sentient — but as the test progresses, Caleb begins to wonder if he himself isn't part of a larger game between creator and creation.

PPT to meet the following objectives: To identify the work of SVP To be able to explain why SVP help those in need To identify the link between the work of SVP and Catholic beliefs about the dignity of human persons, loving one's neighbour and respecting creation Includes hyperlinks to relevant youtube clips, tasks, peer assessment task with success criteria

Here are some problems students confessed they will keep thinking about: the role of the water in the act of creation, the religious meanings of the water, the water in the human body, the subjective images of the water in artistic representation, the vital link between human being and the water, the spiritual force of the water, the significance of the Flood, the water magic power, water gives life but also kills, why does water have so many powers?

A six - panel art installation (each panel measuring 2.2 m x 1.2 m) will explore the most basic of the earth's resources featured in the creation story (light, water, land, air, shelter and sustainability) highlighting how human suffering can be alleviated and disunity between people and nations reconciled by addressing these most basic threats to our planet.

To do this, we start from the Global Citizenship Education approach, where the creation of alternative curricular materials and activities support our appropriate methodological tool to capture human dialogical constructivist cohesion between different local educational agents: the students, the families, teachers, institutions and the media.

The opposition between creations of organic nature and products of human artifice is one that Van Buren's work, which has its own distinctly Byzantine visual qualities, beautifully and forcefully defies.

Her creations refresh and provoke, tirelessly questioning boundaries not only between traditional media, such as painting, sculpture, installation and architecture, but also between the human body and the world around it.

This selection of works spans the artist's career to date and will highlight his principle contributions to sculpture: engagement with form in space, dialogue between sculpture and architecture, and the creation of abstract analogies for the human figure and landscape.

She is interested in exploring the relationships between contemporary art and other disciplines such as critical pedagogy, gender studies, human rights and literature in order to imagine and materialize the present and nearby futures, where creation and collaboration lead the way.

The installation will include a selection of sculpture in steel, painted and unpainted, spanning the artist's career to date and highlighting principal aspects of his long career: engagement with form in space, dialogue between sculpture and architecture, and creation of new, abstract analogies for the human figure and landscape.

U nfolding somewhere between Kabuki theatre, a pop concert and a political social space of action, this performance will attempt to bring together a variety of people from different ages, backgrounds, human and robotic, to propose the creation of an embodied system of care and kindness as a software garden.

In a speech in Ireland last month, Cardinal Peter Turkson of Ghana, a leader of the encyclical drafting effort, said, «It will explore the relationship between care for creation, integral human development and concern for the poor.»

Its emergence has also been tracked by science studies in the contradiction between purified science and the messy process of knowledge creation, leading to Bruno Latour's troubling claim that the separation of Human and Nature was an illusion so that «we have never been modern».