Sentences with phrase «human actions which»

In The Liturgy as Dance Carolyn Deitering writes, «Processions, prostrations, encircling of the altar or Torah, bowing, lifting the hands in prayer, swaying and dancing were all embraced as human actions which assisted the community's prayer to Yahweh.»

Except that all the the human actions which I described above to which you describe as describing religion are all also human actions that Atheists preform in their non-religion activity.

Human action which is not respectful of nature becomes a boomerang for human beings that creates inequality and extends what Pope Francis has termed «the globalization of indifference» and the «economy of exclusion» (Evangelii Gaudium), which themselves endanger solidarity with present and future generations.

Not exact matches

The honorees will include Joanne Smith, the Chief Human Resources Officer for Delta Air Lines (No. 98 on this year's list), for helping the airline to build a more inclusive workplace by pushing it to commit to the White House Equal Pay Pledge, which encourages U.S. companies to take action to advance equal pay among men and women.

So as human beings continually act on their misconceptions, Reflexivity says that those actions then begin to distort the financial markets themselves, which actually impact the actual fundamentals of the markets themselves.

Mr. Axworthy said that he'll be raising the issue in late September in New York with the Commonwealth Ministerial Action Group which investigates human rights abuses in the 54 - nation group.

She eventually sought help from human resources, which told her that corrective action would be taken.

But in the two recent crashes, which involved vehicles using different kinds of technologies, neither of the human drivers took any action before the accidents.

Then based upon your false choice which I will indulge, there is no need for funerals, hugs, sympathy letters or cards or any other human action or interaction which brings true consolation.

In his examination of personal acts, Wojtyla seeks to describe the complex of elements issuing forth in human actions, and also to ask the further question about the good towards which such actions must tend.

nobody has a right to mock about others, you are judged by your actions and deeds, it's not possible to know about every faith in this world, but how ignorant can human mankind be especially after innocent Sikhs killed in Oak creek Wisconsin which was very widely covered.

Human action is rational when it pursues one or more of the basic human goods, which are «irreducible» and «incommensurable.&rHuman action is rational when it pursues one or more of the basic human goods, which are «irreducible» and «incommensurable.&rhuman goods, which are «irreducible» and «incommensurable.»

And yet what is equally true is that we are each made in the Image of God, which means (among many other things) that our worth as humans is never diminished by our actions.

Most Western Christians, especially fundamentalists, define what it means to be human by the Original Sin, not the Original Blessing — which is not only unbiblical, but puts the emphasis on the human rather than Divine action.

Metaphysical realism, understood in a processive way, requires this triple sense of objectivity: novel human doings in need of guidance, long - enduring systems of belief that provide the schemata of interpretation by which that guiding can be done, and opportunistic skill in sculpting act and theory, fact and canon, into a coherent, fruitful basis for intelligent action.

For Calvin, God places individuals where He wants them to be, which explains Calvin's criticism of human ambition as an unwillingness to accept the sphere of action God has allocated to us.

The value of human dignity, which takes precedence over all political action and all political decision - making, refers to the Creator: Only He can establish values that are grounded in the essence of humankind and are inviolable.

The Programme of Action is comprehensive and seeks to build and strengthen «adequate national structures which have a direct impact on the overall observance of human rights and the maintenance of the rule of law.

The Quranic texts do not give in detail the code of laws regulating dealings — human actions — but they give the general principles which guide people to perfection, to a life of harmony — to an inner harmony between man's appetites and his spiritual desires, to harmony between man and the natural world, and to a harmony between individuals as well as a harmony with the society in which men live.

That is to say, most human action consists of learned responses, which depend on mental capabilities.

It is at best a prolegomenon which seeks to suggest an element in the ministry of Jesus that gives it a constitutive as distinct from an exemplary character, that makes it the supreme action of all history (action that is fully and entirely human, yet unique), action which crowns a ministry in which the ambiguities of human life are progressively articulated, being action in which their burden is endured à l'outrance.

Here, of course, we encounter the formidable element of human freedom of action, of which it is endlessly repeated that its unpredictable interference with the established proceedings of Nature threatens constantly to disrupt and frustrate them.

It does not necessarily mean observing the rules or codes recognized in any human society, except insofar as these represent the attempt of that society to make actions express the nearest thing to full realization of affected interests which is possible to the average human being.

With a certain simplification of the state of affairs, which however brings out more clearly the decisive factor without falsifying it, we might say that formerly the object and situation of a man's action were simply data supplied by nature with which he was in contact and by simple human realities which recurred from generation to generation again and again.

He describes with great accuracy the necessities of Christian existence in which love is the meaning of all knowledge and action, but in which man must cope with vast and threatening powers and institutions which are ruled by the distorted and misdirected passions of the corrupt human spirit.

Personic action, he thought, is essential in defining personhood since acts of will are the only vehicles through which the «purposes and designs» of the human spirit can be established.

The frequent presence of a «value vacuum» (Frankl) in the personality and relationship problems brought to counselors emphasizes Erich Fromm's conviction that every human being needs a «system of thought and action shared by a group which gives the individual a frame of orientation and an object of devotion.»

To all appearance the ultimate perfection of the human element was achieved many thousands of years ago, which is to say that the individual instrument of thought and action may be considered to have been finalised.

The reaction of nature is a blindingly flashing red - light that man's actions are unnatural; that he need be true to his inner demands, which acted upon automatically set a proper balance within human consciousness and adjust the physical conditions in the entire creation around him.

MacLeish's changes between the manuscript and published form of J. B. move the play from specifics to the universal, from the allegorical to the human, from mediated to unmitigated suffering, from imposed rationalizations to the dramatic action which is left to speak for itself.

«5 The full account of the human ousia in De Anima and in the Nichomachean Ethics is a dynamic one, in which the rationality of the agent shapes, by virtue of his choices and his actions, his own coming - to - be.

This is the phenomenology, particularly as practiced by Max Scheler, of which Wojtyla became a student, and which would in time lead him into novel, but orthodox, expositions of sexual ethics (Love and Responsibility), and into even more novel, though no less orthodox, expositions of the human person as the self - possessed locus of action and thought (The Acting Person).

He has inaugurated a new history by an action which restores the possibility of loyalty in this broken, suffering, yet still hopeful human community.

Indeed, chimps are so skilled at deception that human observers often miss the whole action unless he or she witnessed the moment at which it began.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

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....

What matters here is that the total witness found in the Gospels, as well as in the epistles of Paul, John, and others, is to an activity of God in human existence and through a human activity, through which «newness of life» has been known; God has been seen as sheer Love - in - action, and human existence has been given meaning and value as a potential agency for divine Love in the world and in human affairs.

And it is not so much imitation of the picture of Jesus given in the New Testament as it is imitation of the response which is God's action and to which the New Testament witnesses, whereby God's intention in creating us «toward the divine self» is manifested in a concrete human life.

If we rightly understand the point of God's action in the human existence of Jesus Christ and all that his existence implies, then we must say that the Church is the community in which God's active love is both disclosed and released into the world.

In such an event, democratic institutions become mechanisms of injustice and oppression, thus defying the moral law to which they, like all human institutions and actions, are subject.

But just as ego therapy must generally be accompanied by some attempt to handle deeper anxieties and conflicts, so must social action and the kind of therapy that it provides be accompanied by auxiliary resources to handle the deeper human problems which an unsophisticated program of social action can unwittingly repress and deny.

Many of these creation imageries are found in the agricultural parables which focus on similarities of natural processes and the working of the Kingdom of God, unlike parables with human characters that center around human actions.

It is therefore very probable — and at least demonstrable for the single sections by electrophysiological methods — that a human brain - guided action, which is released by a sensation, is a gapless sequence.

Fifthly, the Eucharist as action is given an imperative quality in that it results in a «sending out» or a mission received by the worshipers, which they are to carry on in their daily life of witness and work in the world of human affairs.

remains a discipline which aims not at a theoretical system of truth but at action in human society.

When, speaking informally of two human beings, we say one thinks the other is God, and worships the ground he walks on, we are summing up many thoughts and actions, and although the cases are not quite parallel, to say that Christians believe in the divinity of Christ is to sum up beliefs, attitudes and practices which may vary slightly from one Christian or group of Christians to another.

We may recall that Christianity is in the first instance a gospel, a proclamation, in which it is declared that the eternal Reality whom men call God has crowned His endless work of self - revelation to His human children by a uniquely direct and immediate action: He has come to us in one of our own kind, the Man of Nazareth, uniting to Himself the life which, through His purpose, was conceived and born of Mary, and through this life in its wholeness establishing a new relationship to Himself into which the children of men may enter.

But these people will not abandon their affiliation to the sense that there is «something out there,» so they do not go along with a rationalist and materialistic explanation of the world, in which humans are responsible to themselves and one another for their actions - and for the future.

«they do not go along with a rationalist and materialistic explanation of the world, in which humans are responsible to themselves and one another for their actions — and for the future.»

But he believes that such images and concepts can acquire fresh meaning if considered in terms of the Whiteheadian understanding of Jesus as our model of what it means to overcome the common divergence that we as humans experience between that course of action which God presents to us and that course of action we find ourselves naturally wanting to follow (104).