Sentences with phrase «creatures by human beings»

There is no theological excuse for the pain inflicted upon human and other creatures by human beings.

Not exact matches

«For millions of years, humans hunted smaller creatures and gathered what they could, all the while being hunted by larger predators.

Believe in One God and there is no partner with him, No son or any creatures and Jesus was just a messanger sent to Children of Israel who was born thru virgin Marry and no father, this is another miracle of God that He can create a human without father as HE created Adam and Eve without parents... what if you found yourself in «wrong» by believing in multiple Gods?

in other words «would i believe in any creatures like human, trees, stones, idols etc that has not power to live by itself that are my God (s)?»

This planet, the level of harm and exploitation, the fact that the suffering of other creatures is needed for carnivores (many humans) to live tells me that those consciousnesses are not any more interested in answering the prayers of humans than the symbiotic bacteria that help us get by in our bodies.

They are saying that not just humans but all creatures live by participating in the life of God, by partaking of his Spirit and breathing his breath.

By the deliberate choice of evil, the first generation of human beings did not just lose «preternatural gifts», they tore themselves away from their true source of control and direction, damaging their own integration and ontological harmony as creatures of body and soul.

By one account, the demons, the false chimeras, and the rest were real creatures banished by the coming of the Word; by the other, they were fantasms that had existed only in the human imagination, and were now banished by a new philosophy, a better way of seeinBy one account, the demons, the false chimeras, and the rest were real creatures banished by the coming of the Word; by the other, they were fantasms that had existed only in the human imagination, and were now banished by a new philosophy, a better way of seeinby the coming of the Word; by the other, they were fantasms that had existed only in the human imagination, and were now banished by a new philosophy, a better way of seeinby the other, they were fantasms that had existed only in the human imagination, and were now banished by a new philosophy, a better way of seeinby a new philosophy, a better way of seeing.

In the Summa Theologiae, Aquinas does not mean to say that natural law is shared by all animals including human beings» the natural law, as the «participation of the eternal law in the rational creature,» pertains only to human beings (I - II, 91.2)» but that natural law includes natural inclinations shared by other animals, «such as sexual intercourse, education of offspring, and so forth.»

The creative itch was placed in the creature by the creator, and so long as we remain human we shall be working with him, and he with us, to preserve and to redeem things and situations and people.

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.

We would not interfere with the wilderness ways in which animals suffer and are killed by one another, but we think that there is far more, and far less necessary, suffering among creatures for whom human beings have assumed responsibility.

First x object was created out of nothing, then combined with other things created out of nothing, then magically an atom, yhen a cell, a molecule, then bacteria, single cell creatures, followed by simple sea creatures with organs, then more advanced creatures, next red blooded mammals, then primates, and finally human.

Long before Bacon, Jaki has written, Christian philosophy had steadily inculcated «the conviction... that since the world was rational it could be comprehended by the human mind, but as the product of the Creator it could not be derived from the mind of man, a creature.»

Carey speaks of going «into all the world to preach the gospel to every creature» (i.e., to every human being), rather than «to the whole creation» as intended by the Greek.

If and when we are ever visited by an alien civilization, I can imagine one of the creature staring incredulously at the Vatican or wailing wall and asking its human hosts, «so, you REALLY thought it was all about you?»

I believe it is determined by society, and that societies tend to develop similar beliefs on what is right and wrong because humans are social creatures, pretty much incapable of surviving on their own in the wilderness (we are useless predators when unarmed).

The idea was that, just as all bodies are governed by the law of gravitation and organisms by biological laws, so the creature called man also had his law - with this great difference, that a body could not choose whether it obeyed the law of gravitation or not, but a man could choose either to obey the Law of Human Nature or to disobey it.

Ministers also and the laity of the Church will know what is expected of those who hold this office For the present it is possible only to feel after and to describe in sketchy outline what this new conception is, a conception that we may believe is at least as much gift of grace as consequence of sin and perhaps more something produced by historic forces under divine government than the creature of human pride and fickleness.

There is an infinite, qualitative difference between the Creator and his creatures and only God can re-establish a relationship that has been disrupted by human sin.

Human beings are by nature, therefore, «non-relational» creatures, separate and autonomous.

So he depicts human beings as creatures at the mercy of their vices, saved only by the mercy of God.

No doubt there are features of human subjectivity not shared by any other creature, but many of these are not shared with all other human beings either.

Nowadays this worry is often expressed by speaking of Barth's supposed «extrinsicism,» that is, his presentation of the Christian faith in terms of an encounter (or collision) of divine and human wills in which creatures are kept separate from God's being.

A more accurate view would be that all human beings characteristically guide their actions by practical reason; the point is not that we should aim at a maximum possible distance from other creatures regarding our ability to imagine how future contingencies will eventually be actualized.

His religious difficulty came from the kind of theology he found around him, its habit of identifying words in a book (written by human hands and thought by human brains) with the words of God, also from the habit of playing fast and loose with the dangerously ambiguous concepts of omnipotence and omniscience, and taking these more seriously than any definite affirmation of the freedom of creatures to make decisions that are their own and not God's.

Human beings are generally ethical creatures whether driven by culture or otherwise.

Man was created to be a physical creature (dust of the earth), and an historical creature (shaped by human history, past and present).

According to evolution things are made by themselves things just happen by chance to say that evolution knew than humans would need to eat to survive suggests that something would have to know this are they considering evolution is a thinking force that knows what a creature needs to do to adapt ti certain things or that evolution knew that spiders needed to make webs to catch flies?

And the unique and irreplaceable character of every human creature doesn't need to be secured by human work.

«This responsibility for God's earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world... The laws found in the Bible dwell on relationships, not only among individuals but also with other living beings... by their mere existence they bless him and give him glory»... «the Lord rejoices in all his works» (Ps 104:31).

The basis of religious belief that human beings are God's creatures are countered by the thesis that they are their own makers.

Conventional Christianity asserted that, as sinful creatures in a fallen world ruled by an Almighty God, humans had no rights at all but were at the mercy of a gracious God.

Given His onto - logical primacy, in his uncreated Personality and his created body and soul, it would be il - logical, in the deepest sense of the term (i.e. contrary to the Logos), if the conception of the Creator's human nature were subject to that creaturely power of co-creation by which new creatures are brought into being, for this is a fundamental aspect of human procreation.

By the term «creature of time» I do not refer only to the fact of duration, clock time, the observable but scarcely exciting fact that there is a before - and - after pattern in human experience.

According to Murdoch, the thoughtful modern person can no longer conceive of men and women as rational creatures who are slowly expunging evil from their midst; instead, it is necessary to think of human beings as «benighted creatures sunk in a reality whose nature we are constantly and overwhelmingly tempted to deform by fantasy.»

mother nature supplies natural death to her creatures all the time... but because it is NATURAL it is not accepted by human created gods... The death must be ritually executed.

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

So that Christ combines the imagination, spontaneity, and richness of experience which were God's aims in drawing forth human beings, with the free obedience and loving communion with God which in a «fallen» world are otherwise approximated only by creatures of a «lower» order.

But God ordered his world in such a way that his own work within that world takes place not least through one of his creatures in particular, namely, the human beings who reflect his image... He has enlisted us to act as his stewards in the project of creation... So the objection about us trying to build God's kingdom by our own efforts, though it seems humble and pious, can actually be a way of hiding from responsibility, of keeping one's head well down when the boss is looking for volunteers...» (207).

Still, in light of God's willingness to have faith in his creature by intending these moral powers for man and limiting his own powers for the sake of giving man «space» in which to be more than a «robot» or a «puppet» in a «stage play,» and most especially in light of God's willingness to enter into the worst of man's human - historical condition via the incarnation for the sake of redeeming the «lifeworld» that man, by his powers, has corrupted through sin, the moral agent can ultimately affirm his or her moral nature in confidence that this «image of God» will not only not be lost but will continue to be affirmed and redeemed to the glory of God.

Its implementation, however, must be by finite human creatures.

The well known principle extra Ecclesiam nulla salus, or the most notorious position of Boniface VIII, «Furthermore we declare, state, define, and pronounce that it is altogether necessary to salvation for every human creature to be subject to the Roman Pontiff,» are but further indications of this exclusive attitude - dominant but by no means universal - of the Church which separates Christians from all others.

Man is human in two senses: as a creature rightly related to God and fulfilled by him; and as a creature made to find God in freedom through his own experience.

We should seek to be neighbor to nonhumans in a way analogous to the way we seek to be neighbor to our human fellow creatures: to succor those who fall by the wayside and to try to remove the causes of suffering and to provide a room in the inn.

Our proposal also entails a distinction between the Christ, that Word or creative possibility specifically addressed to the human situation and actualizable by a man, and the Logos, which is the totality of creative possibilities inherent in the primordial or nontemporal nature of God, actualizable by the diverse creatures appropriate to them, including intelligent living beings on other worlds.

«So, as long as the human creature can be persuaded to obey the limitations placed on him by his creator, creation will be in its proper order.

One can imagine, if and when we are eventually visited by an alien civilization, one of the creatures staring incredulously at the Vatican and asking its human hosts, «so, you really thought it was all about you?»

But human beings have betrayed the trust through shirk, that is, by associating creatures with God.

The writings of Thomas Aquinas and the authors who inspired and succeeded him are ambiguous on the question: Are human beings to be defined by the characteristics which they share with other creatures or by the features which set them apaare ambiguous on the question: Are human beings to be defined by the characteristics which they share with other creatures or by the features which set them apaAre human beings to be defined by the characteristics which they share with other creatures or by the features which set them apart?