Sentences with phrase «human despair»

Adapted from the 2006, Pulitzer Prize - winning novel by Cormac McCarthy, The Road is an appropriately dark journey into the depths of human despair and desperation.

But, then, what about human despair and frustration as they are evident in human failure?

What he says about the forms of human despair and the sickness of the spirit is not intended as objective description of sin.

But the uniquely creative element in Christian experience is just the overflow of new life and power which come from the depths of that experience in which our human despair is met by the suffering love of God in all its majesty, humility, and holiness.

As a chaplain intern I was assigned to the cancer ward, where certain death added an extra layer to the human despair.

Not exact matches

Death obsession is a wail of despair that strives to overcome the enveloping darkness by imposing human control over death.

The human - ness of all of us calls us to look back to see how our lives were — can I leave this earth with a sense of integrity or am I filled with despair?

Inner cities throughout the nation are saturated with despair and broken systems that tragically limit the human potential within them.

Their probing examination of rescuers in the midst of that structured terror, and in the midst of a present world where cynicism and despair mark our accounts of human nature, amounts to a stimulating and much - needed «public processing of goodness.»

I agonize at the extraordinary waste of human potential which the despair of ghetto America represents.

Still, at the end of the day, when the atrocities in Bosnia and elsewhere make one despair of human perfectibility, of moderation, of a universal moral law based on reason, reading so fine, learned, and humane a book is, if not a consolation, at least a relief.

Augustine found himself turning in endless circles, falling deeper into despair, in his search for answers to his all - too - human condition.

Hope amidst suffering, hope when men know only defeat and despair, hope when death seems to smother out the shoots of life springing from the hearts of men, hope for our society, our world, our city, our schools, courts, prisons, legislatures, hope for our children, for our elderly, hope for all the millions of men and women over the face of this globe who simply want to live out their lives as free human beings not trampled down and stepped on by the overlords of this world.

And yet tragedy and despair and meaninglessness also abound, and we must not neglect addressing Ourselves to the human condition.

For human rights future and culture, is there hope or despair?

Whereas the Jansenism of old despaired that anyone could really be loved by God, be good enough to receive Holy Communion, or be saved, its newer version has so little faith in the power of God to change hearts that it presumes God does not care for something so insignificant as the human heart.

Both believe that human existence apart from «grace» can only culminate in despair, and thus both have developed a fundamentally hostile attitude toward the modern consciousness.

It is no exaggeration to say that human beings today experience life in terms of disruption, conflict, self - destruction, meaninglessness and despair in all realms of life.

Alfred North Whitehead brilliantly defines the human body as the primary field of human expression.14 So every bodily action becomes symbolically the incarnation of a human attitude in the whole gamut from ecstatic fulfilment to boredom and despair.

Over the centuries, human beings consistently broke and neglected God's law, then struggled with the results of despair and misery.

He neither denied the existing world nor despaired of its inhabitants, but by setting up an entirely different standard he showed the way of constructive human living.

How comforting it is to know that the rock has room for the presence of another human being who can offer God's hope and care in the face of despair and confusion.

And certainly, without access to resources of patience and compassion beyond one's normal human endowment, most of us would have to face life with no more than a stoic despair.

For Lutheran Christians, such despair in face of the universal and radical human predicament can only be overcome through the gospel, which announces forgiveness of sins and redemption of life under the conditions of an ambiguous world chained by sin and death.

If we hope to persuade people to live as lovers and not as brutes, we ought never to use human lawlessness and despair as a prolegomenon to the Christian faith.

We see only the thinnest slice of human violence and sometimes despair.

Its effort to create community in the face of suspicion, its combination of idealism and despair, its testimony to the corruption of both oppressor and oppressed, and its tragic heroism in trying to actualize human values against impossible odds is a kind of microcosm of much of American history, but it would take a book to do it justice.

Mary is the rebuttal to the despair that says human bodies and souls can not participate in God's supernatural life.

More important, as I have written, «In trying to reach a consensus of the faithful, the key to bringing persons together is in sharing opinions, ideas, dreams, hopes, doubts, feelings of despair or joy, and those normal human expressions that make us who we are.»

So a magical all - powerful being living in some fantasy world in the clouds created the earth, placed a modern day man and woman on the earth from whom all humans are modeled in a fantastical garden 4.5 billion years ago, allows «good» people to live in a cloud kingdom where everyone who has ever died lives (like a Florida retirement community in the sky), and sends «bad» people to a fiery pit of despair for all eternity.

For when the search is not successful, or when humans refuse even to pursue it, bitter despair may result.

It was only when He took our sin upon Himself on the cross, it was only when the crushing despair of being separated from God came upon Him, that He finally felt what we humans have lived with since we were born.

Every human existence which is not conscious of itself as spirit, or conscious of itself before God as spirit, every human existence which is not thus grounded transparently in God but obscurely reposes or terminates in some abstract universality (state, nation, etc.), or in obscurity about itself takes its faculties merely as active powers, without in a deeper sense being conscious whence it has them, which regards itself as an inexplicable something which is to be understood from without — every such existence, whatever it accomplishes, though it be the most amazing exploit, whatever it explains, though it were the whole of existence, however intensely it enjoys life aesthetically — every such existence is after all despair.

But it is also held that globalization has brought in its wake, great inequities, mass impoverishment and despair, that it has fractured society along the existing fault lines of class, gender and community, while almost irreversibly widening the gap between rich and poor nations, that it has caused the flow of currencies across international borders, which has been responsible for financial and economic crises in many countries and regions, including the current Asian financial crisis, that it has enriched a small minority of persons and corporations within nations and within the international system, marginalizing and violating the basic human rights of millions of workers, peasants and farmers and indigenous communities.

When this is lacking, when a human existence is brought to the pass that it lacks possibility, it is in despair, and every instant it lacks possibility it is in despair.

It is his disclosure of God's love, standing by man through all tragedy and despair, to which we give our witness in the faith that death can not hold or destroy what Jesus was and what he brought into human existence.

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

Ah, so much is said about human want and misery — I seek to understand it, I have also had some acquaintance with it at close range; so much is said about wasted lives — but only that man's life is wasted who lived on, so deceived by the joys of life or by its sorrows that he never became eternally and decisively conscious of himself as spirit, as self, or (what is the same thing) never became aware and in the deepest sense received an impression of the fact that there is a God, and that he, he himself, his self, exists before this God, which gain of infinity is never attained except through despair.

He felt that the biblical portrayal of the human predicament could liberate the liberal mind from its rationalistic fixations, show the limitations of all human schemes, and save men from guilty despair when their visions did not bring in the Kingdom of God.

There is a huge difference between Christian realism» which recognizes the limitations of human beings and their societies, while still working to elevate them» and worldly despair, which is the antithesis of Christian faith.

«In his preoccupation with the analysis of the capitalist system, he (Marx) failed to do justice to the sphere of the personal and the subjective, the sphere where the human drama of hope and despair, love and hate, death and survival is enacted... Had Marx paid sufficient attention to these existential problems, he might have been led to a more critical assessment of his atheist stance.»

; so why can't the philosophical realist state the obvious even in his despair: Jesus was an uncommon human being, filled with dignity and virtue, who is worth emulating and honoring (Is not this example of dignity and virtue enough reason to live?).

Surely if anything is omnipresent to our experience it is these two orders, yet to see them clearly for what they are has been very nearly the despair of all human philosophy.

Besides being explanatory models of the phenomena of life, they also provided personality figures with whom ancient man could identify in the variety of human experience, such as wonder, despair, joy, sorrow.

Some indeed appeal to us in these days who say it is only the despair of all human knowing and experience, which may open our minds to God.

There is no reason to think that all history is ending irrevocably for men because the human race quails before powers which it dare not trust itself to use, and before unanswered riddles it has come to despair of solving.

The vast, perfect muscularity of his earlier «Promethean» period continued to appear in his works, even though, as in The Last Judgment, these perfect human specimens were often shown grappling with despair, or, if redeemed, grasping a salvation that came from above.

Salvation works in the struggle for economic justice against the exploitation of people by people; in the struggle for human dignity against the political oppression of human beings; in the struggle for solidarity against the alienation of person from person; and in the struggle of hope against despair in personal life.

The parables disclose with what pleasure and tolerance he surveyed the broad scene of human activity: the merchant seeking pearls; the farmer sowing his fields; the real - estate man trying to buy a piece of land in which he had secret reason to believe a treasure lay buried; the dishonest secretary, who had been given notice, making friends against the evil day among his employer's debtors by reducing their obligations; the five young women sleeping with lamps burning while the bridegroom tarried and unable to attend the marriage because their sisters who had had foresight enough to bring additional oil refused to lend them any; the rich man whose guests for dinner all made excuses; the man comfortably in bed with his children who gets up at midnight to help his importunate neighbor only because he despairs of getting rid of him otherwise; the king who is out to capture a city; the man who built his house upon the sand and lost it in the first storm of wind and rain; the queer employer who pays all of his men the same wage whether they have worked the whole day or a single hour; the great lord who going to a distant land entrusts his property to his three servants and judges them by the success of their investments when he returns; the shepherd whose sheep falls into a ditch; the woman with ten pieces of silver who, losing one, lights the candle and sweeps diligently till she finds it, and makes the finding of it the occasion of a celebration in which all of her neighbors are invited to share — and how long such a list might be!

I do not intend to close on an eristically apologetic note; i.e., «See, oh moderns, how even the greatest genius of our age saw that the only reasonable response to the human dilemma without Christ is despair.»