Sentences with phrase «for taking a human life»

Slippery slope arguments are often overdone, but the fact remains that virtually every argument for taking a human life in utero can be applied to a human life ex utero, including yours and mine.

In the day of Exodus the verse says he will not be punished (killed for taking a human life) if he lives because he is his property.

Not exact matches

With penetrating insights and pointed anecdotes, Covey reveals a step - by - step pathway for living with fairness, integrity, service, and human dignity — principles that give us the security to adapt to change and the wisdom and power to take advantage of the opportunities that change creates.

The newspaper also reported that like other heroes, Morris had never talked much about his military service, «out of respect for the gravity of taking a human life.»

When robots take over many humans» jobs, what will people do for a living?

«I think the self - driving car has the opportunity to not only improve productivity for the people in the car, which will be a huge economic boost for those people; Not only has the opportunity to save lives — over a million people die worldwide in road deaths today caused by human drivers, and I think we can take that very close to zero, which is very good for both human welfare and for economic productivity — it's a very serious dent in productivity when people get killed; And then all the ancillary industries that end up getting built out.»

Richard Dawkins merely states in unvarnished form doctrines that other scientific metaphysicians take for granted: In the beginning were the particles and the impersonal laws of physics; life evolved by a mindless, non-teleological process in which God played no part; and human beings are just another animal species.

But if we put that matter aside, and if our main interest lies in protecting the lives of our people, why do the mavens on national security show no concern for the 1.2 million innocent human lives taken each year in abortion?

And while I'm grateful believers and unbelievers can agree that the taking of innocent human life is wrong, without a basis for this knowledge, this is a position can turn on a dime.

Believe it or not, a true Muslim (the one who surrenders to the Will of his Creator) would rather die but not to keep silent about the disrespect of God's Words which take place at a country that had enough of disrespect to human life for more than a decade of aggression and atrocities.

Let's see, a guy named god impregnated a woman with himself so that he could die for himself in a blood ritual so that he could redeem the human race and make them live forever because of a moral stain on the entire human race because a dirt man and rib woman took dietary advice from a talking snake.

It is a way of faith that does not challenge the status quo, for it does not take the elements of human life seriously.

These it takes as the conditions for nurturing «qualities of mind and character» (ICC 25) that have enabled and should again serve to enable «generations of men and women to grasp a vision of the good life, a life of responsible citizenship and human decency» (ICC 6).

For a guide I would suggest Benedict XVI, who understood deeply that the quest for the truth of God which takes a living form in monasticism must lie at the foundation of any social order that is finally human and any political order that is truly free (See here and herFor a guide I would suggest Benedict XVI, who understood deeply that the quest for the truth of God which takes a living form in monasticism must lie at the foundation of any social order that is finally human and any political order that is truly free (See here and herfor the truth of God which takes a living form in monasticism must lie at the foundation of any social order that is finally human and any political order that is truly free (See here and here).

The Magi represent forever for all of us the wisdom that recognizes human life to be a journey taken in search of One who calls us beyond ourselves into faithful service.

Taken for granted here is that family and friends share a conviction that living virtuously is the only truly good human life, and that we need friendship and social solidarity in pursuing that great good.

It is rather that in the incarnation of the Word of God humanity has been taken into unity with God; human life has been sanctified; and a way has been opened for all men in every century and in all circumstances to enter into their right relationship to the Creator (the relationship of sons to their Father) through God's gracious approach to them in Christ and the response of trust and obedience which God in Christ evokes from them.

We are encouraged to take responsibility for our own lives, to follow our convictions, to realize our full human potential.

It may sound harsh to say so, but a certain proportion of human life could be saved if areas known to be dangerous for human habitation were avoided, or the proper steps to control the forces of nature were taken where this is possible.

It is realized in what makes our everyday life specifically human: in the patience that can wait, in the sense of humour which does not take things too seriously, in being prepared to let others be first, in the courage which always seeks for a way out of the difficulties.

Atheism takes for many something away that is essential to the fabric of human life and we have to come to some decisions about what is true, what is lovely and what is just and kind.

Now, if they take another person's life maybe, but certainly not for the «sin» of not following a certain human created religious system.

On the other hand, the same time it took for life to evolve is relatively really, really long compared to the lifespan of human.

On the question of taking a human life, for example, the church has always distinguished between killing and murder, murder being the morally condemned act, and killing the physical act which is not always wrong.

But God does allow and demand instances for human life to be taken, and he does it for the best interests of humanity and his chosen people ultimately.

The original document explained that to craft incipient human life precisely in order then to disaggregate it for materials crosses a moral boundary set when the first in vitro experiments took place.

The act of swimming the length of a pool can be taken as a metaphor for human life.

then there is no need of hell and heavens, no need of good and evil... every one will be a good one... but because of free will we have human doing wrong things to others in terms of preaching them to take them away from worshipping one God and so on... and also no will be accountable for others... its like you are on your own on that day and no counselor / helper... the only helper will be your good deeds that you have done in this earthly life...

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.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

There have been many other theories of atonement, each picking out what a given generation took to be the worst possible human situation and going on to affirm that in the action of God in Jesus, God met us precisely at that point: slavery to demonic powers, from which we have been delivered; actual slavery to human masters, with manumission accomplished in Christ; guilt for wrongdoing, with Christ as the advocate who pleads for, and secures, our release; corruptibility and mortal death, met in Christ with healing and eternal life....

This is true whether a Christian soldier is sacrificing his life for the sake of Country, or taking the life of another human in an act of war.

God's receiving the world's achievements into his own everlasting life; God's remembering for ever that which is thus received; God's using for further good the achievements which have taken place in the created order — here are points which need to be emphasized when we begin to think of the worth or value of human existence.

They embed the evolutionary data, often unconsciously, in a purely physicalist worldview, taking Darwinian science to be the ultimate explanation of life's complexity They have no room for any theological «argument to design» since to them it is clearly blind physical processes alone, and not God, that account for what seems to us humans to be so design - like in finches» beaks and dinosaurs» plates.

We may prepare for our next section, then, by affirming that, for Christian faith, by the prevenient Action of God a human life was taken and made into the instrument for the gracious divine operation; in more traditional idiom, the eternal Word, Self - Expression of very God, was clothed with a true humanity, crowning the rest of God's work in and for God's human children.

His own pet proof of «why there almost certainly is no God» (a proof in which he takes much evident pride) is one that a usually mild - spoken friend of mine (a friend who has devoted too much of his life to teaching undergraduates the basic rules of logic and the elementary language of philosophy) has described as «possibly the single most incompetent logical argument ever made for or against anything in the whole history of the human race.»

Or arguing in the other direction, if we take Jesus as significant for human life and history, He must also be seen as having some relationship to the setting of that life and history — the natural order — and hence be as much a «disclosure» of that as He is of man's existence.

Yet he «could not be holden of death», because the human love which was his was taken into the divine life and there abides for evermore.

But this was a dim and vague affair, presumably taken to be a way in which the «spirit» breathed into human life when God shaped the «dust of the earth,» as the legend in Genesis tells the story, would never be utterly destroyed — after all, it had been breathed by God and hence must be indestructible even if largely irrelevant to whatever the future, beyond death, held for men and women.

(Crandall does not address the point, but it is difficult to see that bringing a doctor in for consultation would change the nature of the decision about taking human life.)

The marital union of a man and a woman who have given themselves unreservedly in marriage and who can consummate their union in a beautiful bodily act of conjugal intercourse is the best place to serve as a «home» for new human life, as the «place» where this life can take root and grow in love and service to others.

But a human being is not God; and the visual representation of a human being can not be taken for God — only the living person is this image.

Clearly this activity will be taking place somewhere, because human existence is too problematic for people to stop searching for ideas and ways of living that will make everyday life meaningful.

Taken as the sole moral principle it undercuts our ability to articulate an ideal for human life.

This trivialization of nuclear concerns was a misreading of the across - the - board struggle taking place with issues of life and death, of the widespread sense that this may be the «last chance» for human civilization.

12 It may well be a legitimate and well - founded thesis of the philosophy of nature (and in what follows we will confidently take it for granted) that infra - human living things are not reducible to purely material factors.

In his recent book, Life, Liberty, and the Defense of Dignity, he offers «four benefits» of mortality: interest and engagement, suggesting that adding, say, twenty years to the human life span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy caLife, Liberty, and the Defense of Dignity, he offers «four benefits» of mortality: interest and engagement, suggesting that adding, say, twenty years to the human life span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife for a worthy cause.

To Ken Margo: I am totally agree with you about this evil thing going around the earth... this evil minded people is there everywhere regardless of faith... that was not what i was trying to say... my point was to be able to recognize the One True God who is Unseen and who has no partners as He is not in need of any partners but we the creation is in need of Him... thats all... I wish I could do something to stop all these taking place around the earth... I think we human fear the fed laws more than we fear the laws of our Creator, for example not to associate any partner with Him, taking the life of others, drug dealing, human trafficking, believing in hereafter and so on... I remember a story that I was talking with one of my friends... I was telling him look we all obey the law of the land so much like for example when we drive and no one moves even an inch when there is a school bus stop to pick / drop kids as it is a fed laws but when it comes to the laws of our Creator, we don't care... like having physical relationship outside of marriage and many more... then he said something nice... he said that its because we see the consequence of breaking the law of the land but we do not see the punishment of hereafter even though it is mentioned very details in Quran, it even gives pictures of hereafter....

Human life continues to be «historic» even when it is eschatological — for that I take it is what you mean by «the eschatological judgment still lies in the future» — and it issues forth in a new life.

When life is taken as the basic category for interpreting the meaning of cosmic and human history, the good or the aim of life is understood in terms of the enjoyment of existence.