Sentences with phrase «creative life which»

The only commitment which can sustain an absolute trust is that which accepts what we are in all the conditions of finitude, and yet offers participation in the infinitely creative life which takes our present loves beyond themselves into the service of God.

It would seem right to regard as truly «saved» anyone who has been given the grace of a high and noble purpose which draws him out of preoccupation with self into a full creative life which serves the development of community.

Not exact matches

Richard Florida, the urban studies theorist and author of «The Rise of the Creative Class» recently cited three particular Boulder ingredients that could help explain its start - up density: «talented people and a high quality of life that keeps them around, technological expertise, and an open - mindedness about new ways of doing things, which often comes from a strong counterculture.»

In other words, those happen because those are natural firsts, those happen naturally because of evolution but can you create those kind of important moments in your life and it really comes down to creating doing new things, always creating — you have to be a little more creative when you get older to create those new things but those are the things you think about which I think are quite important.

The good life, the good society, was one in which all sorts of groups — families, clubs, co-operative societies, small towns run by boards of elders — lived the lives they wanted to live in a creative interaction governed by the spirit of living and letting live.

That is why I never speak of «God» in philosophy, but only of «universal will - to - live» which meets me in a twofold way: as creative will outside me, and ethical will within me» (Kraus, p. 42).

Which is to say that the path which the individual life must take is one of growth from nothingness to being, by attempting first to understand that one's life situation is ambiguous; second, by opening oneself up to the creative God - power within oneself and waiting for its revelation, however gradually it may come; and third, by acting upon its discoWhich is to say that the path which the individual life must take is one of growth from nothingness to being, by attempting first to understand that one's life situation is ambiguous; second, by opening oneself up to the creative God - power within oneself and waiting for its revelation, however gradually it may come; and third, by acting upon its discowhich the individual life must take is one of growth from nothingness to being, by attempting first to understand that one's life situation is ambiguous; second, by opening oneself up to the creative God - power within oneself and waiting for its revelation, however gradually it may come; and third, by acting upon its discovery.

No mention is made of a Supreme Being in his own religious philosophy, only of a mysterious life - force or universal will - to - live which appears as a creative - destructive force in the world around us and as a will - to - self - realization - and - love within us.

But only if one does not give up after failure can he open himself to this insight, within which is found a creative power working through life, bringing it out of nothingness toward Being.

The perichoretic movement of God, in the power of the Spirit, enables a new way of living, calling forth «a broad place where there is no cramping,» a holistic expression of eschatological life in which the freedoms of God are expressed in passionate and creative freedom.

It was the culmination of previous events in the lives of these men (summed up in their memories of Jesus), and the creative starting point of a new sequence of events of which the world was soon aware.

The same applies to the husband's awareness of the unique self - esteem problems of women faced with changing sex roles, the continuing dual - standard in many areas, the increasing period of life after the children are raised and the problem of finding significance therein, and the preparation for creative widowhood which faces the vast majority of women in our culture.

Hays explains the move from text to life by appealing to metaphor, which is the creative coupling of unrelated terms that provokes new insight.

On this suggestion, «emancipation» means the opportunity to be creative, the measure of power that «issues from coordination,» and individuals are more or less emancipated depending on the natural and human context in which their lives are set.

It inspired a great civilization in which others besides Muslims lived creative and useful lives and which, by its achievement, enriched the whole world.

For example, how do we see the creative and redemptive love of God through the perspective of the age - long development of the immense universe, only a speck of which we inhabit, and of the evolution of sentient and rational life on this earth through thousands and millions of years?

One way to reconcile the difficulty is to allow that persons act through influencing the self - creation of actual occasions, to allow that a person is grounded in an astronomically large number of occasions as objectified in comparison to the single occasion on the cutting edge of the creative advance through which a person lives, endures, acts.

For in a metaphysical system in which process is creative of the relational depths of our lives, the nature of religious experience, if it is metaphysically grounded, will illustrate the same root metaphor found in the system.

I am not sure I could live as nonviolently as Jesus or Ghandi, but am trying to look for creative solutions to the interpersonal conflicts I do face which do not result in threats or yelling.

The «civil society» as a form of participatory democracy is a framework in which the life, the people and their communities directly participate and multilaterally and multi-dimensionally form solidarity linkages to make creative interventions in the global market process.

To talk in that fashion is not to speak of a kind of meaningless re-enactment of what went on in the creation; it is to speak of a vital, living, and ongoing movement, where God knows and experiences (if that word is, as I believe, appropriate to the divine life) that which has taken place, but knows it and experiences it with a continuing freshness and delight — and, if what has taken place has been evil, with a continuing tinge of sadness and regret — such as must be proper to the chief creative and chief receptive agency who is worshiped and served by God's human children.

Either mind is at bottom the same as these elementary prehensions, in which case there is no creative advance, and life is a mere abstraction from mind as matter is from life, or else it is something genuinely new in which case we have to explain its relation to that out of which it grew.

But only God is finally creative and only God is worthy of the worship which is proper towards the supremely unsurpassable and all - encompassing reality «in which we live and move and have our being».

Creative church schools work hard to make everything that occurs in the classroom (worship, problems in interpersonal relationships, teaching - learning, and so forth), laboratories in which religious truths can be brought to life and experienced.

«Change comes, we suspect,» states Wallis, «more through the witness of creative and prophetic minorities who refuse to meet the system on its own terms but rather act out of an alternative social vision upon which they have based their lives.

My brief, fragile life is part of an ongoing creative process — part of a reality in which I can participate and which will continue after I am gone.

He would trace the first moment of that manifestation of Wisdom through which creatures are raised up to share in the very Life and Being of God, right back to the creative act of the Almighty which initiates the Cosmos in the beginning.

Christian hope which gathers up all particular human hopes and yet is deeper than they is founded upon the fact of the present creative and redemptive working of God in human life.

And reason precedes everything, creative reason, and we are truly the reflection of this reason... We are planned and wanted and, therefore, there is an idea that precedes me, a meaning that precedes me, which I must discover, follow and which, in the end, gives meaning to my life.»

It is difficult to see how, if God's relationship to the world is «wholly other» than the relation of creative spirit to its actual working in time (chronos), we can avoid discounting the Christian significance of creative effort, patient workmanship, and that careful assessment of conditions and consequences which make up so large a part of the wisdom of life.

Further, I examine their creative solutions to the problem of time, which embody their understanding of the finally good life, the culmination of their philosophic efforts.

As Whitehead and Lonergan, among others, emphasize, our creative conscious participation in reality and life generates the concerns and emphases of our questioning.6 The heuristics of such a participatory and empowerment notion of understanding and scientific performance correlate with an understanding of reality as an ecologically inclusive wholeness, the emergent probability of which is oriented towards ever greater freedom and justice (LL 79 - 109, I 115 - 39).

We shall then be ready to consider the positive implications of this theological perspective in which the creative and the redemptive work of God are affirmed together, for Christian ethics, for Christian politics, and for the life of the spirit when the Christian commitment becomes a way of meeting both life and death.

Christian hope which gathers up all particular human hopes and yet is deeper than any is founded upon the fact of the present creative and redemptive working of God in human life.

It should be underscored that the new life which flows from the experience of the redeeming mercy of God is a life of free creative effort in which all human powers are released from the shackles of a false piety and a crabbed moralism.

But the uniquely creative element in Christian experience is just the overflow of new life and power which come from the depths of that experience in which our human despair is met by the suffering love of God in all its majesty, humility, and holiness.

6 The utopian element appears where men believe in the creative eruption of forces which are capable of meeting the new demands of life.

The manifestations of that Creative Being — life, knowing, power, will — are evident in the creation of this universe, which is intelligently based on established principles with everything put in its proper place and every deed performed at its proper time.

The enhancement of the divine life in its consequent aspect has opened up new possibilities of relationship with the creation and has also provided new material through which God may act upon creative potentiality, thus bringing to pass that emergence of novelty which is so genuine an element in our experience and (as our observation informs us) of the world at large.

As Buber makes clear, true actualization is living in a new creative unity in which both persons are enhanced and fulifiled in their uniqueness.

What one can infer from Jesus» resurrection is that the fountain of life and being is not necessarily frustrated by death, and therefore that we may take courage and hope regarding the deaths of others and of ourselves that we may in like manner be the occasion for some of the creative - death - defeating power which was so magnificently poured out in the case of Jesus.

There are countless particularly creative situations having nothing to do with Christianity historically in which life - fulfillments quite comparable to those of the best of Christians are experienced.

Bergson's tensions also underlie an opposition between life and matter, creative and conservative impulses, and an open society and a closed society For Peirce the first is mind, which is lively, and matter, which is sheer (although evolutionary) regularity, and is called «effete mind.»

Out of the infinite mystery by which our tiny human lives are surrounded have come intimations of the inner quality of the creative Reality upon whom we depend; He moves in upon us to awaken and then to deepen our returning movement towards Him.

To hear in it a call is to accept the creative tension between what is and what might yet be, between the life we live as human beings in this world and the life to which Jesus summons us — without supposing that it is possible to resolve the tension in a single act or single moment.

This anecdote communicates a simple but dynamic truth about growth that is often overlooked — that a major dreamsquelcher which causes us to postpone our potentializing indefinitely is the belief that «I can't do what I'd really like to do because...» If you feel some serious inner or outer obstacles to making creative changes in your life, welcome to the human race!

If you are a writer or a creative of any sort, you need to go right now to iTunes and subscribe to Elizabeth Gilbert's new podcast «Magic Lessons» based off the ideas in her new book, Big Magic: Creative Living Beyond Fear (which will likely be on my Fall What I'm Into, already pre-orderedcreative of any sort, you need to go right now to iTunes and subscribe to Elizabeth Gilbert's new podcast «Magic Lessons» based off the ideas in her new book, Big Magic: Creative Living Beyond Fear (which will likely be on my Fall What I'm Into, already pre-orderedCreative Living Beyond Fear (which will likely be on my Fall What I'm Into, already pre-ordered, amen).

It is the free person, God's creature, facing the ultimate issues of life and death, but facing them in their final dimensions, and making decisions which arise from the creative courage of one who has faced and accepted the conditions of real life.

From my perspective, the greatness of Kant's contribution lies in showing the immensely creative activity of the human mind in constituting the world in which we live.

While these may contain valuable suggestions, it remains as a task for every generation to discover new ways in which to deepen and to enrich the basic experiences which make up the creative life of prayer.