Sentences with phrase «from evil humans»

There is a bottom - up factor, meaning that almost all the new students who go into climate studies these days are motivated by a desire to «save the world» from evil humans rather than to be critical, skeptical or uncommitted observers.

A few days ago, I told you about a turn - based strategy game called Attack of the Earthlings recently released by Team Junkfish where the tables are turned and you get to play the aliens defending their way of life from the evil humans.

Not exact matches

An understanding of good and evil doesn't just come from religion, it comes from being human.

«We must never forget that the evil comes not from the actions of «subhuman vermin» but from the heart of a fallen, sacred yet degraded, human being,» I wrote.

Unfortunately in my case, I've probably gone to excess the other way... after 43 years of being (in my view) threatened with hellfire for every cotton - picking thing (including the «sinfulness» of being born in the first place because it's a well - known scriptural fact that every human is born sinful and separated from G - d, with a heart that does nothing but desire evil and no way to please G - d even when righteous), threatened with being «left behind» in the rapture (should I fail on some doctrinal (belief) point at the crucial moment)... I refuse to consider ANY possibility of hell at all.

Sorry, it is supposed to be «To err is human», to repeat it needs evil inside us or sanction from religion or both.

They are, therefore, genuinely evil both from the human and divine perspectives.

Creating the universe from nothing, forging a union of human and divine natures, and causing the defeat of evil — each of these events would involve full ontological determination by God.

The beasts receive their doom, and pass from the scene: the powers of evil are overthrown, not by any human virtue or strength, but by the presence and power of the living God.

It's interesting that all humans from all cultures pretty much share the same ideas about what is right and wrong, good and evil.

The new combat against «the evil empire» - the most complete human slavery from Von Hayek's point of view - strengthens inevitably the power of attraction of Neo-liberalism as political current.

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.

We need a much more realistic approach to the problem of human evil, and I am perfectly certain that no really effective way of dealing with it will be found apart from the rediscovery of true religion.

Human beings have brought much evil on the earth, God judges through a flood, Noah's family is saved from the destruction through the ark, and the human race begins again upon a renewed eHuman beings have brought much evil on the earth, God judges through a flood, Noah's family is saved from the destruction through the ark, and the human race begins again upon a renewed ehuman race begins again upon a renewed earth.

Understanding humans as connected inextricably to nature makes it very hard to distinguish human evil from natural evil, because we can not distinguish the human from the natural.

They deal with evil as it needs to be dealt with» from a human rather than divine perspective.

Although I am very far from subscribing to the doctrine of the total depravity of man, it does seem to me to have been proved within my own lifetime that the problem of human evil is not much affected by better education, better housing, higher wages, holidays with pay, and the National Health Service — desirable as all these things may be for other good reasons.

The relief of human suffering, of whatever kind, the liberation of human beings from fear, ignorance and evil, the compassionate use of human talents and personality — all these are shown to be of the highest importance.

Although Jesus had some decent ideals (regardless of what kind of being you think he was), history shows us that Christianity, the religion, for as much as it has aided people, has been political, corrupt (well just human to be kinder) right from the git - go, and the cause of enormous evil and suffering throughout its history.

The naive best you can say, Tiggy, from observation alone and not from theology, is that human beings are neither good nor evil, since they do both.

So, JUST from observation, even the «lovely» human beings constantly do much more evil than good, or even just act in compliance with evil systems as opposed to fighting for good.

Christianity + a belief that aliens from other planets mated with humans who will one day be gods, that Jesus and Satan were brothers, that the Israelis colonized America and that magic underwear will protect you from evil = Mormonism.

Does this new finding prove an invisible, all powerful, magic man who lives in the sky had an evil talking snake tempt a woman, made from a rib, to disobey him, whereby he put a curse on all future humanity, then later changed his mind and decides to lift his curse by impregnating a human woman with himself and having himself tortured, killed, and raised from the dead, so that if you believe all that, you get to live forever in heaven after you die, but if you don't, he will torture you forever in hell?

Rather than viewing it as a decision made for the sake of living a life free from the world's demands, Augustine agonized over the «evils» of sexuality in a doctrinal context that virtually denied the human capacity for free moral decision.

So we're at the place where we can say a couple - four things from the existential side of the problem of evil: [1] from the perspective that pain exists, and we perceive it, we as human beings (you could say «people») have an urge to do something about it when we see it.

The Gnostic and Marcionite position represented one extreme: The entire Old Testament comes from the evil demiurge who trapped humans in materiality.

The brainwashing from birth to take bronze age myths as truth and demonize those who don't as «evil communist atheists» has to stop before we humans finally emerge from the dark ages.

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...

69 The biblical interpretation of human history rejects the pathetic (the pain caused by unthinking natural evil) and the tragic (a conscious choice of evil for the sake of good) for the ironic (evil resulting from man's wrong use of his unique capacities).

If MacIntyre is captive to the terms of this disjunction, it is because, with Aristotle, he fails to distinguish adequately two branches of knowledge: eudaimonology, the object of which is human happiness and the means to attain it; and ethics, the object of which is human conduct in the light of reason as differentiating good from evil.

Secondly you state that without a divine law giver, humans can not determine good from evil.

The problem of modern man is not that of finding deliverance from the unseen powers of evil, or from the burden of guilt, but is the search for meaning in human existence.

Thus, while the two world wars may appear from a human point of view to have been evil, from the point of view of God's plan for restoration they were good and necessary.

But once this simple removal of our own consciences from the sphere of judgment has been shaken, once we see the conflict between good and evil in its true depth in every human heart, a deeper view of history must be found if we are to have a hope based on solid foundations.

Then and there I vowed to use whatever power that I had for good and against evil, to promote what is best in people, to work to free people from their self - imposed prisons, and to work against systems that pervert the promise of human happiness and justice (p. 179).

The two most basic ideas in this hope of the «parousia» are that the redemption of the world does not require the destruction of creation since creation is not itself evil, and secondly that redemption must come from God since every human action remains with the contradictions of sin.30

It is a long way from such an ideal of political activity to the actualities in which it is carried on; but it is essential to our human attempt to live together to see that the «game of politics» is not merely a necessary evil but that it has at its best a link with legitimate good.

It was appropriate, then, for early 20th - century Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human condition.

It does not follow, however, from Jesus» virtual silence about any human responsibility for the restraint of evil, that he believed this result would be attained as a kind of by - product of the growth of good.

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.

When we think of all that has come from him in the impulse toward human freedom and dignity — the challenge of ignorance and the attempt to remedy it, the concern for and conquest of disease, the sensitivity to the needs and plight of the weak, destitute, helpless, and those in every kind of suffering, the stabilizing of the inner lives of millions of his followers around the world, and the fostering of a prophetic attack on such giant social evils as prejudice, injustice, and war — when we consider the things that have stemmed from this «penniless teacher of Nazareth,» we are dull indeed if the wonder of it does not sweep over our souls.

The human constructs of good and evil are easily describable from an evolutionary standpoint.

From the standpoint of our interpretation of religion the central Christian experience just described is important because it provides an answer to the question regarding the relative power of community - creating and community - destroying factors in human history, i.e., to the question concerning the outcome of the battle between good and evil.

But in the seminar I attended (which was taught by a Pagan High Priestess, by the way...), I noted the belief of a creation, of an ongoing battle between good and evil, and of a coming final last battle, in which humans will join in the fight to defeat and vanquish evil from the universe.

The writer seems to think patriarchy exists as a PUNISHMENT from God for eating of the fruit, as opposed to a natural result of human evil.

Admittedly, it is bad news that Hartshorne postulates that evil will be forever with us and that there is no final redemption from it; but many traditional Christian versions of hell have implied that evil in the form of inconceivably brutal torture and suffering is the everlasting lot of most of the human race!

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.

If, for example, evil has been defeated from the very outset, and human history has already been secured by God in election, does this not render history a mere process by which God can effect the inevitable triumph of his grace, with human beings little more than the passive beneficiaries of his boundless and irresistible good will and grace?

The negative goals liberals pursue can be summarized under the heading of the avoidance of evil: to protect the liberty of individuals from «dictatorship, torture, poverty, intolerance, repression, discrimination, lawlessness,» and other affronts to human dignity.