Sentences with phrase «experienced human suffering»

They all experienced human suffering, and look at what they did.

After we experience the human suffering and the national financial costs from Katrina and Gustav, will we have a debate on the wisdom of rebuilding in coastal waters?

Not exact matches

What he produces is an anatomy of suffering the major axis of which is the irony that «battles over the value of suffering intensify in the contemporary world precisely at the same time people in ever greater numbers discard the notion that suffering is an inevitable part of human experience.»

The latter is a subtle, supremist dogmatic domineering movement dressed in religious garb while the amazing former is the recognition and practice of Spirit, Love, heavenliness, harmony, Principle, human rights and the positive healing reform of finite human nature and its suffering experience by establishing the fact that «now are we the sons of God.»

The article is informative in letting people that suffering is part of the human experience, just like joy, love, etc..

It sheds light on various subjects: pastors, suffering, and the human experience.

The whole divine - human experience of God's taking on human nature in one person is an exemplar of suffering that works itself out in multiple dimensions of obedience.

A person's voluntary encounter with human suffering should always be viewed as a cry of protest and a testimony of hope against the overwhelming evil that one experiences.

I've written about some of my experiences before — meeting a six - year - old forced to memorize and recite the Westminster Confession at dinnertime, nearly losing my faith over the notion that God created the majority of the human population for no other purpose but to suffer in hell for eternity, and encountering the famed «Jonathan Edwards is My Homeboy» T - shirt in the midst of the so - called «Calvinist resurgence.»

All those in a «non-religious» world, who out of full human responsibility for others experience weakness and suffering, participate in the cross and hence in the transcendence of God.

Weinandy is particularly effective in explaining why it is precisely the impassability of God that makes both possible and coherent the incarnation of the Son of God, the second person of the Holy Trinity, in Jesus, by which incarnation God experiences and overcomes human suffering as a human being.

Moreover, black theology knows, from the data of human experience, that the experience of suffering from oppression entails a desire to be liberated from such suffering.

second) The most basic religious datum of black theology is that human experience becomes divine experience, that our suffering becomes divine suffering, in that God actually experiences our experience of humiliation, pain, and suffering.

Generally, they are those in which what Douglas John Hall calls «the experience of negation» occurs,»... in human suffering and degradation, in poverty and hunger, among the two thirds who starve...» 16

I refer also to the human experience of aesthetic appreciation, along with our capacity for evaluating, enjoying, suffering, and in other ways becoming sensitively aware of what is both within us and around us.

We have come to the question of suffering in human experience as we try to understand atonement.

The experience of suffering enters into the syntax of human expression.

There has always been in the world a vast amount of human suffering, and to love one's fellowmen means that this suffering must constantly be a part of one's own experience.

We lose a friend and suffer the loneliness of grief, not at all dissimilar to the experience of grief in losing a human loved one.

The prototypical human experience for Berger that becomes the acid test for religion is the suffering of innocent children.

Tragic natural disasters, the consequences of human preditory selfishness and injustice will be experienced by both believers and unbelievers; but whether those experiences make us bitter and cynical or empathetic and compassionate will depend a lot on whether the inevitable suffering that comes to all will depend a lot on whether we believe our flawed existence to be essentially good, though disordered or essentially evil in spite of its few «good» moments.

Whitehead's response was to consider how in human experience there can be a kind of redemption of past suffering and sin.

Only suffering can convey the feeling of insufficiency, without which the human person experiences no need of salvation.

God is not to be perceived as an abstract remote deity insensitive to the deepest religious feelings which grow out of experiences of pain, suffering, death, and human agony.

By postulating the existence of two natures in this one person, the Doctrine of the Incarnation allowed one to say that the suffering of Jesus as reported in the Gospels was experienced by the one human - and - divine person through his human nature, which avoided a run - in with the prevailing wisdom of the time.

On one hand, «life story» versions of theology point to the narrative character of human experience and thereby connect theology to the drama of suffering and hope.

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.

The fall of Adam and Eve, the covenants with Israel and its deliverance from bondage, its falling away and punishment through new sufferings, the speaking of the divine word through the prophets, the birth of Christ in human flesh, the life and death of Jesus, the experience of the resurrection, and the history of the Church, the expectation of the final events and the established reign of God in love and peace — all this is the Biblical understanding of what God has done, is doing, and will continue to do for the judgment and redemption of the world.

Both saw that some human pain and torment are punitive, that some trouble is disciplinary was taken for granted, that in one way or another the cosmic process should not in the end be ethically unsatisfactory, that the whole experience of suffering remained mysterious, but that the climactic element in the New Testament's contribution to the understanding of suffering is to be found in its treatment of vicarious self - sacrifice.

They admirably avoid the fundamental question that haunts Christian theology: if God who wills to be involved has created a world in which not even he can act in perfect blamelessness, how can God avoid the accusation of guilt — ultimate, primordial culpability for human suffering; culpability for that which we experience as evil?

As in Pilgrim, Dillard's desire for intense experience, her very openness to moths or scorched gods, has made her vulnerable to Julie's anguish and to all human suffering:

Ultimately, therefore, the unfolding of Christian faith leads to the unanticipated and indeed scandalous conclusion that, in Jesus, the Godhead took up our own struggles and aspirations, suffered frustration, and experienced all that it means to be a finite human being who suffers and dies.

Pastoral authority has many dimensions: the tested experience of the pastor, the suffering out of which insight and strength are born, the knowledge of technical aspects of counseling and skill in dealing with human problems, all these play a part.

When we speak of Christ's suffering as a disclosure of the spirit of God, we go beyond what any human experience can prove, but we find analogies in experience which become luminous in the life of faith.

Sherry not only reveals the names and identities of Greene's youthful tormentors, but argues that the suffering he experienced at their hands — and that in part led him to attempt suicide — yielded artistic material throughout his career, and perhaps most richly so in The Power and the Glory: «Into the lieutenant, the priest and the Judas went some of the insight into human nature gained from his experience with Carter and Wheeler, which had involved him in persecution, self - doubt, feelings of cowardice and the fear of betraying.»

As human beings and communities apprehend the presence of divine compassion for them and with them, they experience power to resist the degrading effects of suffering, to defy structures and policies that institutionalize injustice, and to confront their own guilt... the compassion of God empowers.

Evans focus is completely on the joy he would experience while the world of human beings suffers.

How could he suffer on our behalf without experiencing everything that human beings experience?

So my criticism is really itself an hypothesis: do the readers feel as I do that ambiguity, suffering and perishing have a more substantial place in human experience than is rendered by Hartshorne's philosophy?

The mass of suffering alone experienced by God derivatively appalls and staggers the human imagination.

I bring the conversation up because it came to mind last week when I was reading about a Christian ethicist so passionately committed to defending the (unmistakably) exceptional nature of human beings that he thinks it necessary to forbid his children any sentimental solicitude for the suffering of beasts, and to disabuse them of the least trace of the dangerous fantasy or pathetic fallacy that animals experience anything analogous to human emotions, motives, or needs; they can not really, he insists, know anxiety, grief, regret, or disappointment, and so we should never allow them to divert our sympathies or ethical longings from their proper object.

This would suggest that a wide range of vertebrates may experience some sort of suffering akin to anxiety in humans.

Charles Hartshorne says that the notion that God is more perfect the more completely he is removed from change, time, and risk, is a prejudice which simply contradicts our experience of human love.13 What we have to look for is some explanation of why the tradition that perfect love is beyond suffering has such a powerful hold.

It affirms that «the last word is not darkness,» but it does so without denying the depths of human experience of suffering.

Theodore Walker makes the point: «The most basic religious datum of black theology is that human experience becomes divine experience, that our suffering becomes divine suffering, in that God actually experiences our experience of humiliation, pain, and suffering.»

You said, «Suffering and pain are a part of the human experience and will likely remain so on into the foreseeable future.»

Suffering and pain are a part of the human experience and will likely remain so on into the foreseeable future.

The fact that this is really his argument, however, brings us to an additional problem, which is whether it is plausible to believe that all the suffering experienced by human beings really serves the soul - making purpose.

His seminary education (where «I could concentrate on critical biblical scholarship because I already knew the biblical content and narratives so well») and his later faith experiences and human encounters made it possible for him to analyze and interpret his own history in a way that has freed him to preach from the totality of that experience to the totality of human experience, encompassing as it does suffering and celebration, alienation and reconciliation, sin and redemption.

Jesus did not want to suffer and die (and more than we want to experience the suffering and pain of life), but He knew that His suffering would result in the greatest revelation in human history.