Sentences with phrase «human destiny in»

The main shared convictions are: (i) that science should serve the cause of progress and of humanity, in the whole sense of these two terms; (ii) that the human destiny in the universe is the most important quest, and to clarify this point is the ultimate goal not only of religion, but also of science, in their unending search for truth.

Both the teaching of Jesus and the young church's teaching about him established the framework for our understanding of time, of history, and of human destiny in the purposes of God.

This in itself is important, showing us how Israel's concern to see the meaning of human destiny in the scene of human history itself and not the unseen world of the gods, came to a consummation in the Christian faith.

An important philosophical principle was at stake: whether the immutable laws of science held human destiny in their iron clasp — whether, indeed, human destiny was fixed irrevocably in the remote stellar constellations and the laws of physics.

Not exact matches

With this free agency comes a heavy burden of responsibility; witness the crushing defeat in Professor Brand's vain struggle to enact the destiny he so desires for the human race.

In 2003, he took a job at Silicon Knights in St. Catharines, Ont., the studio responsible for such console games as Too Human and X-Men Destiny, for a third of the salarIn 2003, he took a job at Silicon Knights in St. Catharines, Ont., the studio responsible for such console games as Too Human and X-Men Destiny, for a third of the salarin St. Catharines, Ont., the studio responsible for such console games as Too Human and X-Men Destiny, for a third of the salary.

This marks a major shift in the meaning of death, from ineffable human destiny to legislated human right.

In a 1989 interview published in the same issue of the Hastings Center Report in which Kass's tribute appears, Jonas said that his purpose was to examine «in precise philosophical and metaphysical terms the ultimate bases of morality and human destiny.&raquIn a 1989 interview published in the same issue of the Hastings Center Report in which Kass's tribute appears, Jonas said that his purpose was to examine «in precise philosophical and metaphysical terms the ultimate bases of morality and human destiny.&raquin the same issue of the Hastings Center Report in which Kass's tribute appears, Jonas said that his purpose was to examine «in precise philosophical and metaphysical terms the ultimate bases of morality and human destiny.&raquin which Kass's tribute appears, Jonas said that his purpose was to examine «in precise philosophical and metaphysical terms the ultimate bases of morality and human destiny.&raquin precise philosophical and metaphysical terms the ultimate bases of morality and human destiny.»

Each of the eleven essays in On the Unseriousness of Human Affairs reflects upon an important, but all - too - often overlooked, fact: «It is only when we realize that human affairs stand not simply by themselves but relate us to our end» to our transcendent destiny» that we can relax about what we are, indeed, become what we are.&rHuman Affairs reflects upon an important, but all - too - often overlooked, fact: «It is only when we realize that human affairs stand not simply by themselves but relate us to our end» to our transcendent destiny» that we can relax about what we are, indeed, become what we are.&rhuman affairs stand not simply by themselves but relate us to our end» to our transcendent destiny» that we can relax about what we are, indeed, become what we are.»

I believe in the power of my own destiny and the human capacity for love kindness as well as the deep human ability for hate and cruelty.

The emphasis has characteristically been on «a theology of the infinite» — an inquiry into the identity and existence of divine beings, divine activity in history and nature, the purpose and destiny of human life as these are revealed by a being called «God» to others called «persons.»

Whether one is a determinist or a believer in self - transcendence, HGI may provide information that makes it possible to influence human destiny through biological engineering.

Human origins and destiny are linked together in God's economy.

Only my realisation in that year that the whole human race was on a collision course with disaster shook me out of this dualism and forced me to rethink my theology in light of this most inclusive question of human destiny.

This is only fair, and returns us to the system of divine justice described in the Proverbs: the good are rewarded and the bad are punished in this life by the all - powerful Lord of human destinies.

A religion brooks no rivals, but destroys or converts or lives in uneasy tension with different ways of understanding human life and destiny.

In contrast to religious understanding of transcendence, Marx asserted that human beings shape the universe and their own destiny, and human being is not any more the object of history but its subject and agent.

Almost all affirm human participation in the decisions that shape spiritual destiny while affirming also the priority and primacy of grace.

Human self - adoration and self - assertion as the measure of our own truth and goodness is actually the negation of that destiny, the rejection of the One in whom it is given.

Huntington, for example, contends that «far more significant than the global issues of economics and demography are problems of moral decline», an «increase in antisocial behavior», decay of family structures, weakening of the «work ethic», and decreasing commitment to intellectual activity.12 Similarly Brzezinski refers to a current global crisis of spirit which has to be overcome if the human race is to regain some control over its destiny.

Whereas Marx defined transcendence as the human beings» possibility to move towards the future with freedom and choice, so that they could shape their own destiny, Bonhoeffer gave a this - worldly interpretation of transcendence in which the experience of transcendence is Jesus «being there for others».

Yet, if his body was raised physically from the grave and did not see corruption, or if his body was transformed after death into something different, in such a way that in itself it was annihilated, then he did not experience the whole of our human destiny.

«At work in all of Benedict's writings is a profound theological vision of the human vocation and destiny.

«Therefore the Church gives thanks for each and every woman: for mothers, for sisters, for wives; for women consecrated to God in virginity; for women dedicated to the many human beings who await the gratuitous love of another person; for women who watch over the human persons in the family, which is the fundamental sign of the human community; for women who work professionally, and who at times are burdened by a great social responsibility; for «perfect» women and for «weak» women - for all women as they have come forth from the heart of God in all the beauty and richness of their femininity; as they have been embraced by his eternal love; as, together with men, they are pilgrims on this earth, which is the temporal «homeland» of all people and is transformed sometimesinto a «valley of tears»; as they assume, together with men, a common responsibility for the destiny of humanity according to daily necessities and according to that definitive destiny which the human family has in God himself, in the bosom of the ineffable Trinity.»

How are freedom and human destiny bound up with time and becoming in the world?

Thus, the question arises, will they incarnate more historically than before their own belief in the «mystical body» of Christ, and the collective destiny of the fully redeemed or «liberated» human race?

Human temporality therefore tries to divine what the future may bring; it takes the whole of itself (past, present and its future) and puts its whole destiny in an Absolute (ideology, deity, even the self) in the hope and belief that it may be reborn to a new space - time dimension, the eschatological, and thus possess the fullness of time.

As created by God, human destiny is to exist in the image of God, a destiny visible in human «openness to the world.»

A human destiny clearly does imply a certain direction taken in life.

Aren't you just saying that you believe that there is an invisible man controlling our destinies and intervening in human affairs?

The easiest thing to grasp about the City of God is that it is not the City of Man — that is to say, that all existing moral - political authority is all - too - human, and that every individual represents some promise, some meaning, some destiny far beyond anything that can be represented in the economy of an actual political - cultural world.

All religions including Christianity, all cultures and all secular ideologies are in informal and formal dialogues about what is the meaning of our common humanity and about the path of common action - responses to the situation from their respective understanding of the nature and destiny of the human selfhood.

This side of the kingdom of God, the human destiny of communion is realized more purely in the Church, the body of Christ, than in the state, where it is disfigured by human self «love and lust for dominion.

Even when, like the characters in The Story of the Night, they seem to have fallen away from treating themselves, or their fellow human beings, with the appropriate respect, Jews and others in today's counterculture committed to the mystery of human responsibility before God, and charged with the task of pursuing our own unique individual and communal destiny in a conformist, uncomprehending world, need such reminders.

Rather, I argue that the profound and seemingly unmanageable pressures which marriage faces are a spiritual and not a psychosocial matter, one having to do with questions of human destiny: are we to live for ourselves, or for others, or for both in some yet undiscovered dialectic of being?

When he reflects on the meaning of the Kingdom of God, in The Nature and Destiny of Man, he does so in the light of the human struggle for justice.

I wish only to state that despite Macquarrie's fine presentation of the major themes in Heidegger's work, and despite his often engaging if not always successful argument that those themes «can be interpreted in a way that is compatible with Christian faith,» there remains the nagging question whether a God who is thrown into the rough mix of human destiny is enough to prevent us from repeating the horrors of the Holocaust and Hiroshima.

the belief on the existence of the devil was concieved by theologians of the past thousands of years, there was no other way of explaining the bad experiences of people in the past because we were not educated yet to the kind of what we have now, Why this happened because that was part of the learning process that God wants us to know, in pathrotheism, we are part of God, and He himself is evolving because He is the universe, We are now the conscious part of Him, our destiny in accordance to his will also be His destiny because it is His will.Although He prepared first all the material reality of the universe ahead of us, The experiences for us humans including the supernatural is just part of nirmal process for learning because its natural process, today we reach a point of not believing the practices of the past, but it does not mean its wrong, Just like a child, adults loved to tell mythical stories to them, because we knew children enjoys it as part of their learning process.

All this must be borne in mind when we come to consider human destiny and what might be beyond our death.

Let us then devote a few paragraphs to a serious consideration of those traditional «last things» and attempt to see what, in their own perhaps odd way, they may have to tell us about ourselves and about human destiny.

Thus it is established in a liturgical manner that at the heart of Christian faith is the conviction both that Jesus Christ is «risen from the dead» and also that «in Christ» our human existence finds its intended destiny and fulfillment.

In Chapter 13 I shall discuss such matters — our present existence, shot through as it is even now with «bright beams of everlastingness,» in the poet's phrase, and our possible human destinIn Chapter 13 I shall discuss such matters — our present existence, shot through as it is even now with «bright beams of everlastingness,» in the poet's phrase, and our possible human destinin the poet's phrase, and our possible human destiny.

The destiny of immortality - in the second stage is possible only through the rational functioning of the human being in this age.

The two processes are inevitably linked in their structure, the second requiring the first as the matter upon which it descends in order to super-animate mt.. This view entirely respects the progressive effective concentration of human thought in an increasingly acute consciousness of its unitary destiny.

In the end it is concerned with the eternal issues of human destiny, but this is not on the surface.

Our destiny is to be in God but whether this is negative or positive will depend upon the openness of the human person to the divine Love and the expression of that Love in and through the affairs of our daily living.

Fifth, human destiny is not exhausted by life in this finite world where we live out our days.

Human nature is such that we exist and come to understand ourselves, our identities, and our destinies only in community with others.

God, in whose loving reality made known to us in these brief glimpses in the act of worship, gives us «joy and peace in believing»; and that God is our human destiny itself.

Briefly, the point is that talk of human destiny must find its proper context in talk of the cosmos at large.