Sentences with phrase «between human person»

His consciousness is «the theoretical shape of that which the living shape is the real community «11 There is a mutual causality between the human person and society.

In this context a relation between human person and divine creativity, although complex, becomes a meaningful question to consider.

The first is that all human societies contain a kind of opening toward transcendence; the relationship between the human person and God is constitutive and unavoidable.

To regard the ordinary embodied experience of men and women as theologically significant in a positive way is to receive all these images of physical delight, of beauty and ecstasy, of human growth and nurture, of the contact between human persons that the touching of bodies can make possible.

There are other very important differences between human persons and corporations that signal the need to treat the two differently in law, the prime example being that corporations can only exist with a view to profit, while this isn't so for people.

Not exact matches

Many people worry that their followers might not want to hear personal details, but the lines between work and play have blurred over the last 10 years, thanks to digital media, and you'll be completing the circle of personal branding by giving your posts a human touch.

Today most people can't tell the difference between some types of work performed by a human or a bot.

On the most granular level, the stock market is just a medium used for human beings to trade ownership in companies with one another, and you would think that interactions between just two people would have at least some human element in it.

Companies of all sizes are empowering their sales teams to leverage the technology of the social web with the human connections between sales people and their customers to scale reach, engagement and new business.

For most of the history of human civilization, it has provided a basis for trust between people and governments, and between individuals through exchange.

There's no true distinction between being a person and being a human being.

Ruether concludes: «The true struggle of religion in the sixteenth century and still today is not between the true god of the Bible and «paganism» but between the warlord gods of human sacrifice in both religions and the god of life who calls for compassion and mutual respect between peoples, a god revealed in Christ but also known in Quetzalcoatl.»

We are in the midst of a Copernican shift in human consciousness [thought patterns] which is why there is so much conflict between people of good will.

The proper course, it seems to me, is for church leaders and people of good will to make every effort to connect the human - rights project to an affirmation of the essential interplay between individual rights and democratic values.

According to Syrian human rights groups and reports from the region, between 120 and 150 people were killed in a series of bombings in Syria yesterday.

All this time, and not only is God still «responding to the facts of human life,» but doing so with unprecedented intensity and resolve in the person of him who cures disease and puts demons to flight and heals the breach between humanity and God: even «Jesus Christ, Son of God» (Mark 1:1)

In our time, in fact, especially in some countries, we are witnessing a disturbing divergence between reason, whose task is to discover the ethical values linked to the dignity of the human person, and freedom, whose responsibility is to accept and promote them.

They have always had as their goal the reconciliation between human solidarity on the one hand and the dignity of individual, concrete persons, situations, and facts on the other.

Biola then issued a «statement on human sexuality» saying, «God's design for marriage and sexuality is the foundational reason for viewing acts of sexual intimacy between a man and a woman outside of marriage, and any act of sexual intimacy between two person of the same sex, as illegitimate moral options for the confessing Christian.»

The human person, as an embodied spirit, exists as a type of bridge, a source of authentic unity, between spiritual and material ways of existence.

The human link between them is obviously the person of Naaman, and if these acts are all petty, insignificant, and of no evident worth, it is because God respects the independence of Naaman just as he does that of each of the other characters in the story.

The Quranic texts do not give in detail the code of laws regulating dealings — human actions — but they give the general principles which guide people to perfection, to a life of harmony — to an inner harmony between man's appetites and his spiritual desires, to harmony between man and the natural world, and to a harmony between individuals as well as a harmony with the society in which men live.

Estrangement and alienation are not biblical terms, but they are implied in the biblical description of the human predicament; the expulsion from paradise, the hostility between humanity and nature, the hostility of person against person, of nation against nation, and of the continuous complaint of the prophets against the rulers.

«The excessive segmentation of knowledge, the rejection of metaphysics by the human sciences, the difficulties encountered by dialogue between science and theology are damaging not only to the development of knowledge, but also to the development of peoples, because these things make it harder to see the integral good of man in its various dimensions.

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

The signatories declared themselves to be in solidarity in their unequivocal support of the dignity and right to life of every human person, marriage between a man and a woman as divinely ordained and the foundation of civil society, and religious liberty as an essential component of human freedom.

Positive values result when the human personality is confronted with objects and enters into situations where there is some kind of correspondence between the person's nature and the nature of the objects and situations.

Now, Gudorf contends, present inroads on this tradition insist that: «1) bodily experience can reveal the divine, 2) affectivity is as essential as rationality to true Christian love, 3) Christian love exists not to bind autonomous selves, but as the proper form of connection between beings who become human persons in relation, and 4) the experience of bodily pleasure is important in creating the ability to trust and love others, including God.»

If we look at the cross as mediation between humanity and God, we can also see this tone — that people can relate to and are accountable to God directly — it does not need to be mediated through human authorities.

The unity of God is preserved in principle in the same way as that of a human person, but here, as always, the difference is between a partial and a maximum realization of the principle.

A truly extraordinary witness to the kind of full human love that can exist between two gay persons is being manifested daily by AIDS victims and their lovers and friends.

Presuppositionalist he was, but there are two things he would point to further: the coherence of the presuppositions in matching the world outside of the person, and the fit between the presuppositions and the human life as the holder lives it.

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.

What seems to be lacking in his exposition is an explicit equation between process in God and community, such that the community life of the three divine persons is understood to be a process, partly identical with the process of human history but also partly distinct from it.

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.

I honor and respect every person who has ever given his or her life for others but I would never choose a flag over a human being and by pledging allegiance to our flag causes division and creates a divide between the Gospel and Patriotism.

Could it be that the writers (and some of us readers) want to avoid a choice between the amateur and the professional, between the representative of human justice (the streetsmart cop) and the person devoted to divine justice (the priest)?

In that sacred space that stands between the individual and the Creator, no state, society, or other human person dares to intervene.

In the violent polarity which has developed between the eastern and western blocs we see the way in which people fall off to one side or the other of the dialectic of human existence.

A realistic appraisal of human nature leads to a view of democracy as a dyke against the flood of self - interest, as a means of approaching basic justice in relationships between people who are by nature inclined toward injustice because they look first to their own advantage.

Now this passage deals only with the relationship between the individual human person and the state, which is the institution of fullest human community.

A legitimate philosophical anthropology must know that there is not merely a human species but also peoples, not merely a human soul but also types and characters, not merely a human life but also stages in life; only from the... recognition of the dynamic that exerts power within every particular reality and between them, and from the constantly new proof of the one in the many, can it come to see the wholeness of man.

Another point about the common tradition that requires note if we are to make progress toward sorting out the relation between authority and office is that, within it, authority is a term that is applied in a proper sense only to persons, either the divine Persons of the Trinity or human persons who act on God's persons, either the divine Persons of the Trinity or human persons who act on God's Persons of the Trinity or human persons who act on God's persons who act on God's behalf.

Feminism challenges the legitimacy of sex roles Along with other social movements, feminism is rooted in the critique that a society so constructed that certain people and groups profit from inequalities — between men and women, rich and poor, black and white, etc. — is a society in which money is more highly valued than love, justice, and human life itself.

At times the land seems bountiful and kindly, and again harsh and unyielding, but it is always a challenge to human strength and ingenuity and people have learned to adapt their ways accordingly... agriculture continues to involve the relationship between humanity and the plant and the soil in which it grows....

But it is also held that globalization has brought in its wake, great inequities, mass impoverishment and despair, that it has fractured society along the existing fault lines of class, gender and community, while almost irreversibly widening the gap between rich and poor nations, that it has caused the flow of currencies across international borders, which has been responsible for financial and economic crises in many countries and regions, including the current Asian financial crisis, that it has enriched a small minority of persons and corporations within nations and within the international system, marginalizing and violating the basic human rights of millions of workers, peasants and farmers and indigenous communities.

Then God's act in revealing himself is no longer an encounter between the divine Person and the human person, but an act worked upon a purely passive entity that insight equally well be a dog or a Person and the human person, but an act worked upon a purely passive entity that insight equally well be a dog or a person, but an act worked upon a purely passive entity that insight equally well be a dog or a stone.

Rather than attempting to have animals classified as «persons,» which Professor Carlin says would «narrow the gap between humans and the lower animals,» the Christian animal rights movement wants them to be recognized as the sentient beings they are, demonstrably capable of physical and emotional suffering.

It is therefore important to distinguish between those theologians who are interested in post-modern culture because they want to better understand its effects upon the human person's openness to evangelisation, and those theologians who think that Christ should be just another option at the market of meaningful symbols, no more or less significant than Buddha or Krishna.

«Holloway suggests that the concept of environment is a helpful way in which to preserve the relevance of the subject without losing its realistic objectivity because a subject is inherently related to its environment whilst at the same time distinct from it... We would propose it as a sort of medium between... (the fairly uncritical) adoption of the post-modern subject and... «scholastic rationalism»... If then we further understand the human person as being within a personal environment, that of the living God... We can affrm that human nature is intrinsically ordered to God» (page 4).