The last point assumes considerable importance when we ask just what it is that constitutes
a genuinely human existence.
Not exact matches
A genuine philosophy of history regarding the beginning8 of
genuinely human history, and a genuine theology of the experience of man's own
existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.
For after all, in any faith which is
genuinely theocentric or focused upon God, it is essential to make sure that it is God, not
human desires or wishes or aspirations as they now stand, who is to be «given the glory»; and it is in God, and in God alone, that we may speak meaningfully of the significance of our own
existence.
In that event, with a distinctive clarity, God is seen to be actively present, to have made himself or herself one with, and thus
genuinely a sharer in, creaturely
existence at our
human level.
In him divinity and humanity were
genuinely united; his
human existence was the organon (as Athanasius later put it in the early years of the fourth century) for God in the outgoing world - ward expression of the divine reality.