Sentences with phrase «expressed by human beings»

, human beings have specific features, capacities, powers, limits, and tendencies, and human nature is defined by these as expressed by human beings taken as a whole.

It is a picture of what love looks like when perfectly expressed by a human being (Jesus).

Not exact matches

As the fourth industrial revolution, otherwise known as Industry 4.0 or I4.0, builds momentum around artificial intelligence, robotics and machine learning, one of the biggest concerns expressed is whether human workers will be replaced by robots.

In human society this aspiration is expressed by a desire to find significances and uses for things which otherwise have none, assigning meaning to things by virtue of their affinity to other things or personalities available in the natural world.

By this word, in the New Testament as in the Old, the noblest altitudes and attributes of the human spirit and the saving influences of the divine spirit were expressed.

Another way to say it would be to observe that my story testifies to the truth of the position the Christian church has held with almost total unanimity throughout the centuries — namely, that homosexuality was not God's original creative intention for humanity, that it is, on the contrary, a tragic sign of human nature and relationships being fractured by sin, and therefore that homosexual practice goes against God's express will for all human beings, especially those who trust in Christ.»

I think scripture is a rich metaphor created by human in an attempt to understand the presence of evil in the world, as well as to express their hope that it will end.

Two sentences in the discussion of reason in the earlier version of the report could be taken to support the use of such analysis: «By reason we relate our witness to the full range of human knowledge and experience,» and «By our quest for reasoned understandings of Christian faith we seek to grasp and express the gospel in a way that will commend itself to thoughtful persons who are seeking to know and follow God's ways.»

On the other hand, it can refer to the act by which the self constitutes itself as a self; the public acts of word and deed are just ways of expressing this inner act which corresponds to the more primary meaning of «human act.

God's aim for some human events, on the other hand, will be such that, if his will is actualized to a high degree by the person, the event will effectively express God's being.

On the other hand, without the dramatic and poetic expression of the reversal in God's love play, when Krishna is conquered by Radha and the divine bows to the human, the full reality that the devotee experiences would not be expressed.

What I have found most relevant is Colossians ch.3 in the light of which it is legitimate to speak of the gospel as the news of the New Man Jesus Christ («Put on the new self, the new humanity»); and more especially it is valid to present the new fellowship of mutual forgiveness created by the Divine Forgiveness in Christ and expressed in the Eucharist and the social koinonia of the church as the foretaste of true human community as the essential gospel («Forgiving one another as the Lord forgave you»).

By combining two Greek words for feminine and masculine traits, viz., thelis (female, fruitful, prolific, nourishing, tender, delicate) and arrhen (male, masculine, manly, strong), the word «thelarrheny» can be invented.3 Thelarrheny expresses the view that humans combine the traits (but not physical sex organs) of both female and male.

By the same token, to affirm the necessity of exercising human responsibility is not to express a naive confidence in our ability to solve all our problems if we simply put our minds to it.

Recent papers on process thought and feminism have used the term «androgynous to depict the range of maleness / femaleness expressed in both humans and God.1 In a similar sense, «gynandrous» has been proposed.2 To be sure, the aim is to capture, by means of an appropriate term, the rich texture of human differences, that one is neither strictly «female» or «male» but a creative combination of the qualities historically assigned to both.

The longing to belong in some ultimate sense, to feel an at - homeness in the universe is satisfied for many in worship which reawakens the awareness of «the mystical unity which underlies all human life» (Cyril Richardson) This experience is energizing, feeding, and healing; it overcomes the sense of cosmic loneliness, the feeling expressed by a mental hospital patient: «I'm an orphan in the universe.»

To see (in addition to the theological or ethical values being expressed) the depth world of human beings coming to the surface is in no way to replace the one by the other, or to set the one over against the other.

That insight is nothing other than the understanding that while in one sense God is indeed unalterable in his faithfulness, his love, and his welcome to his human children, in another sense the opportunities offered to him to express just such an attitude depend to a very considerable degree upon the way in which what has taken place in the world provides for God precisely such an opening on the human side; and it is used by him to deepen his relationship and thereby enrich both himself and the life of those children.

The capacity to speak, symbolized by the physical tongue, is the primary way through which we human beings express ourselves, and nothing reveals more deeply the biblical insight into the sinfulness and brokenness of human life than our verbal means of self - expression.

This organic conception is another way of expressing, in the sphere of human relationships, what we have consistently designated by the word «community».

For some, it is ordained by God; for others, it arises from the nature of human beings, even if we are evolutionary accidents; or it may simply express the requirements for anything recognizable as a society.

He resists Novilla's sterile ethos by instead holding up experiences that are weighted with «all the gravity of bloodletting and sacrifice,» experiences that express the human condition in its fullness, whether religious, romantic, or familial.

Recent papers on process thought and feminism have used the term «androgynous to depict the range of maleness / femaleness expressed in both humans and God.1 In a similar sense, «gynandrous» has been proposed.2 To be sure, the aim is to capture, by means of an appropriate term, the rich texture of human differences, that one is...

To suggest that we ought to return to «orthodoxy» is to suggest that we can best express our faith today by disregarding the development of human philosophy subsequent to the original, or «orthodox» expression of that faith.

These words are not the dominion of God, they are words... created by human beings to express their feelings toward a particular subject.

Symbols still maintain contact with the deep sources of life; they express, we may say, the «lived» spiritual... they disclose that the modalities of the Spirit are at the same time manifestations of Life, and, by consequence, directly engage human existence....

The programme sets out marriage as the morally right context within which sexual intimacy may be expressed while, of course, acknowledging that this moral teaching is rejected by many and infringed by others through human weakness.

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 comprehensive view of human being is memorably expressed by Reinhold Niebuhr, in the opening chapter of The Nature and Destiny of Man:

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.

As these illustrations suggest, congregations are only one of several sorts of collectivities by which human beings corporately express their religion.

It is the realm of art: the effort to express by one's chosen medium the inexpressible, something of the wonder and mystery with which human life is suffused and sub merged.

The Darwinian metaphor of evolution was used to express a faith in a Historical future, in either the coming end of History (Marx) or a more indefinite perfectibility in which our alienating technological progress would finally be ennobled by a corresponding moral progress (say, John Stuart Mill or Walt Whitman) that would be the source of the elusive human happiness promised by modern liberation.

Simplistic growth models such as unfolding flowers are deceptively attractive but inadequate when applied to the complexities of human life The recognition that «dying» precedes rebirth is a valuable part of ancient Christian wisdom (expressed symbolically by crucifixion preceding resurrection).

Human integrity should be judged by two criteria: (1) the steadfastness of character it expresses, and (2) the values chosen as the basis for that integrity, for they must be sufficiently inclusive in order to serve as a satisfactory guide for the resolution of all particular crises.

I maintained that, contrary to the commonly expressed or tacitly accepted view, the era of active evolution did not end with the appearance of the human zoological type: for by virtue of his acquirement of the gift of individual reflection Man displays the extraordinary quality of being able to totalize himself collectively upon himself, thus extending on a planetary scale the fundamental vital process which causes matter, under Certain conditions, to organize itself in elements which are ever more complex physically, and psychologically ever more centrated.

The significance of intuitions is also indicated by Bergson's view that it is by intuition that humans have access to reality It is also significant that these intuitions are expressed in metaphorical language (in «fluid» thoughts).

20This is not, however, to say that all interest is «biased» or «ideological» in the sense that it expresses, in Ogden's words, «a more or less comprehensive understanding of human existence, or how to exist and act as a human being, that functions to justify the interests of a particular group or individual by representing these interests as the demands of disinterested justice» (The Point of Christology [San Francisco: Harper & Row, 1982], p. 94).

It can mean, then, the development of those principles which most adequately express what we experience and know, in the full range of our human encounters; and the result is a «vision» which can be tested by reference back to experience and to the world experienced.

In this respect Enns, an evangelical, is close to Catholic theology, expressed by Pius XII in Divino Afflante Spiritu: «Just as the substantial Word of God became like men in every respect except sin, so too the words of God, expressed in human languages, became like human language in every respect except error.»

Expressed in a manner which is truly human, these actions promote that mutual self - giving by which spouses enrich each other with a joyful and a ready will» (my emphasis).

The three books — Science and the Modern World, Process and Reality, Adventures of Ideas — are an endeavor to express a way 0f understanding the nature of things, and to point out how that way of understanding is illustrated by a survey of the mutations of human experience.

Rather, it is a gospel of the free experience of God's engagement in the lives of God's people, which is freely and creatively expressed according to the particularities of various human communities, especially as represented by the Dalits and Adivasis.

We have only to open our eyes, to understand how dearly we are loved by a creator who is not malevolent, who understands our human condition, who despite our sad history continues to express faith, hope and love for us by these daily decision to create life in the form of innocent children and then to entrust them to us.

He will mistrust or reject, however, specific moral maxims which, by their universality and eternally permanent character, claim to bind men in every situation without exception, on the sole condition that the universal norm, expressing an essence, is relevant to the particular human being in this or that definite situation, precisely because of the presence there of what the maxim in question designates and applies to.

It is a process that has involved various levels of human invention, expressing itself mainly in the development of technology and various other fields of human knowledge and endeavor, and I should add emphatically the various stages of human hubris that has expressed itself in the oppression and conquest of peoples by other peoples.

As James Hopewell points out, the distinctiveness of this social form can be seen by contrasting it with other «sorts of collectivities by which humans corporately express their religion.»

... Since man enjoys the capacity for a free personal choice in truth... the right to religious freedom should be viewed as innate to the fundamental dignity of every human person... all people are «impelled by nature and also bound by our moral obligation to seek the truth, especially religious truth» (Second Vatican Council, Dignitatis Humanae, 2)... let me express my sincere hope that your expertise in the fields of law, political science, sociology and economics will converge in these days to bring about fresh insights on this important question andthus bear much fruit now and into the future.

Above all, though, Paul VI's concern and care for the family is expressed at length in the Council's Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, which notes that «the well - being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family».

The idea that the aim of human evolution is the unfolding of the human being, the creation of «wealthy» human being who has overcome the contradiction between self and nature and achieved true freedom, is expressed in many passages of Capital, written by the mature and old Marx.