Sentences with phrase «evil nature of man»

Leonardo da Vinci suppressed his plans for a submarine: «This I do not divulge on account of the evil nature of men who would practice assassinations at the bottom of the sea by breaking ships in their lowest parts and sinking them.»

Not exact matches

The evil that men do is worse because, in effect, they can do better; man's intellect and reason are reflections of divinity, signs of his higher nature, and they can lead him to the brink of grasping it.

26 For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: 27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.28 And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; 29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, 30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 31 without understanding, covenant - breakers, without natural affection, unmerciful: 32 who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.

Reviewing a book titled The Son of Man written by François Mauriac (a French Roman Catholic who wrote about the problems of good and evil in human nature and in the world), Flannery O'Connor writes: He proposes in the place of that anguish that Gide called the Catholic's «cramp....

The will of Man is by nature sinful & selfish and easily vulnerable to the influence of Satan which is corrupt and evil.

If people wish to regard homosexuality as a freak of nature, and even if it is not the condition ordained by God when He said that it was not good for man that he should be alone, then we can only rejoice that God is, as ever, bringing good out of evil.

Kekes» account of the roots of evil may be superior to naive Enlightenment theories of man and society, but it leaves sophisticated religious theories of evil, which recognize man's fallen nature, untouched — indeed it unconsciously echoes them.

This disbelief in the value of the human body was epitomised by Thomas Hobbes, who wrote: «Man is in the condition of mere nature, which is a condition of war, as private appetite is the measure of good and evil».

To Jesus the world is not evil, but men are evil; and not in the sense that the human race as such is evil because of its lower nature.

What Kant perceived as «radical evil,» rendering the freedom of man subservient to the mechanisms of nature that persisted in him, takes on an even darker and more subtle turn in this emergent situation.

Study of Scripture through the filter of man's biases results in the type of man - centered ideas proferred by Baden, like «God learns to accept their inherently evil nature», and humans «are the only species that can give him what he wants — which, in the view of Genesis, is bloody, burned animal sacrifices», and «it is, rather, our job to make ourselves uncomfortable that he might be appeased.»

This deepening and solidification has produced several highly significant developments in Buber's thought: a growing concern with the nature and meaning of evil as opposed to his earlier tendency to treat evil as a negative aspect of something else; a growing concern with freedom and grace, divine and human love, and the dread through which man must pass to reach God; a steady movement toward concern with the simpler and more concrete aspects of everyday life; and an ever greater simplicity and solidity of style.

Although this is not the place to discuss at greater length the nature of evil, human sin, suffering, death and the relationship between them, they must find mention here for they constitute the chief problems which continually confront man and make him question whether there is any justice or meaning to be found in life.

We just need to discern what interactions arise purely from the nature of things and what from man's activity, both good and evil.

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

This study has dealt with the nature of the world, the nature of God, the nature of man, and with two issues stemming from the relationship of these three: the problem of evil and the question of immortality.

Second, he said that man is finite, dependent, and involved in nature, yet this finitude is not the source of evil.

The world and man are creations of God, and hence not evil by nature; they have been corrupted by sin, and sin is not a condition of nature but the evil will of man.

Jesus does not recognize any evil nature; he regards as evil only the evil will of the disobedient man.

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.»

It is the demand inscribed into infinitely aspiring human nature by the Creator; its perversion in idolatry, hostility and self - centeredness is the heart of man's tragedy; its reconstruction, redirection and empowerment is redemption from evil.

It is the stage of the self - reproaching self, for when man does an evil deed under the influence of his base nature the self reproaches and blames himself at once and repents of the evil he has done.

Few will deny, for example, that Paul's theology represents with something approaching adequacy the fact and meaning of sin in human life — the reality of moral evil, the universal blight it brings, man's hopeless entanglement with it, the perverse and rebellious pride, deep in our nature, which degrades us, distorts our efforts, mars even our best moral achievements, and from which we know God must save us if we are to be saved at all.

King again, because victor, as becomes a King in battle hard won over the power of evil and loss placed in the nature of Man by Original Sin, and the long catalogue of personal sin.

Yet this flies in the face of everything we should sensibly know at the end of our horrifying century about the nature of man - that he is capable of good and evil, that his nature is divided, that he is marked by original sin.

The Catechism of the Catholic Church teaches that as a result of original sin, an operative evil is to be found in human nature - not least in the sexual attraction between man and woman, also inside marriage.

Thus «faith», the pattern of contemporary religious experience which is to relate us to God through Christ, can not by its very nature be built upon «the present evil aeon», with all that it provides of worldly security under man's control and invariably at his disposal; by definition «faith» is the life given in death, and consequently has its basis beyond our control, is lived out of the future, is «an act of faith».

Man's sinful nature is such that he will use instruments of power for evil ends unless there is something to instruct him in their beneficent uses.

«Again, the corrupt and unsound form of speaking in the plural number to a single person, you to one, instead of thou, contrary to the pure, plain, and single language of truth, thou to one, and you to more than one, which had always been used by God to men, and men to God, as well as one to another, from the oldest record of time till corrupt men, for corrupt ends, in later and corrupt times, to flatter, fawn, and work upon the corrupt nature in men, brought in that false and senseless way of speaking you to one, which has since corrupted the modern languages, and hath greatly debased the spirits and depraved the manners of men; — this evil custom I had been as forward in as others, and this I was now called out of and required to cease from.

Jeff: This is what causes division as we go about doing even good things, out of the tree of the knowledge of good and evil to set up another sect out of our carnal nature; above is the outcome; Jesus came to cause division among men that tries to become their own god and sets up camp, even for them that call themselves Christian, for them that have went from Him and His Words, even that are not of His Spirit: Jesus said; the Words that I speak are Spirit and Life, That means the Words of man can only bring forth death: Therefore; if we do not have His Spirit in us, then we too can only speak forth death: This is what it is to be a believer, we truly believe our Lord: I can see what the Catholic church and her daughters are doing to form a religious Babylonian city: Even as God caused a division in Babylon in the past because the peoples became great, so to is it now with all of the man made sects of religion: But when we are filled with the Spirit of God then we can not help but to live for God: It is written; those who are led by His spirit are His children: Thank - you Jeff: Those who are of His Spirit will know these truths, those who are not of His Spirit truly believe a believer is as they and can not know what we speak, because they live in unbelief: Thank - you again Jeff; In Jesus Name Alexandria: P.S..

We can not here pursue a discussion of sin and evil, but we can affirm the insight of Reinhold Niebuhr that this creative capability of human nature (of man as «spirit,» as Niebuhr puts it) is the source of both man's greatness and his misery.

The reality of death as a fact: the inescapable element of decision and the consequences in searching appraisal: the social or communal nature of human existence, coupled with the honest recognition that no man is in and of himself a perfect agent of the purpose of God and the love of God: the joy of fulfillment with one's brethren in the imperishable reality of God: and the terrible character of evil — these were values which the older scheme somehow affirmed and expressed.

For all its power, however, Voltaire's poem is a very feeble thing compared to the case for «rebellion» against «the will of God» in human suffering placed in the mouth of Ivan Karamazov by that fervently Christian novelist Dostoevsky; for, while the evils Ivan recounts to his brother Alexey are acts not of impersonal nature but of men, Dostoevsky's treatment of innocent suffering possesses a profundity of which Voltaire was never even remotely capable.

The will of the man who is disobedient is evil; it is for him to surrender, not to deny nature.

According to John, the evil from which Christ saves his people is not so much sin as it is an inner darkness of man's unregenerate nature, a profound privation of true light, true knowledge, and true life.

Evil is in the nature of man.

Jesus, the man, demonstrates his divine power — power to control nature, destroy evil, forgive sins, and relieve the ill effects of sin.

You shall not follow a multitude to do evil [all of this is in the nature of general admonition against damaging words: and now the same passage turns to formal legal consideration; nor shall you bear witness in a suit, turning aside after a multitude, so as to pervert justice; nor shall you be partial to a poor man in his suit [if formal false witness may not damage the innocent it must also refrain from endorsing the guilty]» (Exod.

He believes, with the Testament, that God created the universe and called it good, that God gave man dominion over the things of nature and expected man to enjoy them, Christianity has fought off these religions and heresies which called creation evil.

With no nemesis, the spice has definitely gone out of Megamind's life, spurring him to his most daring evil scheme ever, one involving Metro Man's dandruff (shocking that he has any), a diabolical twisting of science in ways nature never intended, and Megamind's usual ability to find the single worst way to accomplish any evil scheme.

Other highlights in this section include: the European Premiere of Choi Dong - hoon's colourful period bullet opera, ASSASSINATION; the European Premiere of Daniel Junge's thrill - a-minute BEING EVEL about the legendary daredevil Robert Craig «Evel» Knievel; the European Premiere of David Farr's crafty and suspenseful study in paranoia, THE ONES BELOW starring David Morrissey and Clémence Poésy; Atom Egoyan's latest drama REMEMBER, offering a provocative study of the nature of evil as well as serving as a stark reminder of the atrocities of 20th century history, starring Christopher Plummer and Martin Landau; Gabriel Clarke and John McKenna's gripping documentary STEVE MCQUEEN: THE MAN & LE MANS, featuring unseen archive footage, contemporary interviews and previously unheard commentary from McQueen himself; Stephen Fingleton's thrilling, post-apocalyptic debut THE SURVIVALIST; Sebastian Schipper's exhilarating one - shot sensation, VICTORIA; and THE WAVE, Roar Uthaug's high - octane and nerve - shredding portrayal of a potential catastrophe.

In Chapter 73, Dracula states his credo: «History has taught us that the nature of man is evil, sublimely so.»

Whinging that ohnoes, Nature is Evil and Man is Helpless, that's not the hallmark of a competent civil engineer, but of a victim.