Sentences with phrase «human existence takes»

Moore shows us that human existence takes place within a much longer timeline and a wider context than we are able to control.

Hence the understanding of human existence takes on an added depth of importance.

Not exact matches

Concepts such as «state» and «society» and «government» have no existence save as physically exemplified in the acts of self - responsible individuals, just as blame, guilt, responsibility etc. are matters taking place inside human beings singly and nowhere else.

«Although I am an atheist, I respect all religions and take them seriously as vast symbol systems containing deep truth about human existence.

Christians claimed that their god took on human bodily existence, and with it an actual human appearance.

All that we can say with confidence, however, is that our earliest knowledge of humankind takes us back only to the point where humans were already scattered into groups, living a tribal existence, each with its own language and culture.

That sounds more like Oprah optimism than a reasoned take on human existence.

God, this Yahweh, is the be-all and end - all of Israel's existence; and if that summum bonum of the knowledge of God is to be had, it must be had in the knowledge of what takes place in the human arena of history.

While the major part of human existence is taken up with the routine affairs of work and family life, to be authentically human something more is needed.

We never have seen anything pop into existence ever, everything we see or build starts with some type of creation from some creator whether it be from humans or whatever, not one single example of anything would prove otherwise, so going about everyday life feeling confident that everything just magically popped into existence without a magician really takes a lot more faith than what I have.

All this has been taken into God; all this is immediately known to God; all this is treasured in the divine memory; all this qualifies whatever we are prepared now to say about God and about the divine relationship with the world and more especially about that relationship as it has to do with human existence.

In the progress of its philosophizing the human spirit is ever more inclined to regard the absolute which it contemplates as having been produced by itself, the spirit that thinks it: «Until, finally, all that is over against us, everything that accosts us and takes possession of us, all partnership of existence, is dissolved in free - floating subjectivity.»

Further, we have argued that the notion of divine memory enables us to say something helpful in our attempt to see how that which takes place in the world, and not least in human existence as we know it, can have an abiding value in God.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

By the same token the summons of our human existence can not be to overcome the division of being and reality in order to let the divine take seed, grow, and ripen in the perceptible world.

God's receiving the world's achievements into his own everlasting life; God's remembering for ever that which is thus received; God's using for further good the achievements which have taken place in the created order — here are points which need to be emphasized when we begin to think of the worth or value of human existence.

This, of course, is in accordance with our earlier comments about direction or routing; and any accurate portrayal of human existence is to be found, not in some static cross-section at this or that moment, but rather in the movement which that existence is taking from the past, through the present, towards the future.

Any scheme that is taken as a final and complete blueprint for human felicity functions as an idol, for no such plan can possibly encompass the fullness of excellence, and no humanly contrived pattern or program can embody the ultimate meaning of human existence.

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.

Or arguing in the other direction, if we take Jesus as significant for human life and history, He must also be seen as having some relationship to the setting of that life and history — the natural order — and hence be as much a «disclosure» of that as He is of man's existence.

He offered a forceful «Christian» view of man, comparing this view with others that fail to take into account all the facts of human existence — Greek classical views in the ancient world, and naturalism in the modern world.

In the first place, so far as its theological aspect is concerned, we can see that those who respond in faith to Jesus Christ are impelled to read the whole of human existence, indeed the whole of their experience of the created world, in the light of that which has taken place in that important moment.

It does take faith in evolution because that is not a repeatable experiment in relation to human existence.

In Eliade's words: «Since God was incarnated, that is, since he took on a historically conditioned human existence, history acquires the possibility of being sanctified.

Clearly this activity will be taking place somewhere, because human existence is too problematic for people to stop searching for ideas and ways of living that will make everyday life meaningful.

Something has happened, something has taken place; the questionableness of everything human has been revealed and accentuated, and the riddle of existence cries out even more tragically for its ultimate solution in God.

Niebuhr (in a rather inexact way) wanted the concept of the devil to act as a symbol of the mysterious offer presented to man to take the alternative to God's established order of human existence.

So we have to take from the traditions as well as from modern developments certain values which do justice to the wholeness of human existence and find a new way of going forward fighting against both the traditional and modern injustices.

If in the Old Testament, in Judaism, and in the New Testament, the unworldly takes the form of a future hope, of eschata — «last things» in the traditional sense — that is only one among other possible conceptions of man's relation to the unworldly, though no doubt it enshrines a genuine insight into human existence, namely that from a human perspective the eschaton can only be future.

When life is taken as the basic category for interpreting the meaning of cosmic and human history, the good or the aim of life is understood in terms of the enjoyment of existence.

THE THEOLOGY WHICH CAN BEST SERVE THE CHURCH IN ITS MINISTRY TO THE SOCIETY OF THE FUTURE WILL TAKE THE FORM OF CHRISTIAN BIOPOLITICS — A UTOPIAN APPROACH TO THE ORGANIZATION OF THE QUEST FOR A DESIRABLE FUTURE, WHICH TAKES AS ITS CENTRAL THEME THE FULFILLMENT OF LIFE WITHIN THE TOTALITY OF THE NATURAL, SOCIAL, AND TECHNOLOGICAL SETTINGS OF HUMAN EXISTENCE.

It is the allowing of our human existence to be taken up into a cosmic story whose final meaning is promised but not yet clear.

But this takes place not by his reproducing the events of the past in memory, but by his encountering in those events of the past (as his own history) human existence and its interpretation.

Our identification with the death of Christ, it maintains, is not merely a present event, but a present event controlled by a real event of the past — i.e. the dying of Christ: «Bultmann takes over from Heidegger the concept of existence, and uses it to describe the stripping away of illusions and the consequent entry into the authentic human existence.

For the society in question is an instantiation of objective Spirit because in its corporate existence and activity it transcends the being and activity of its members taken singly; yet it itself comes to be and is sustained in existence only in virtue of the mutual interrelation of those same individual human beings.

I take it very seriously too: as one of the most dangerous threats to human civilization in existence, behind the Koran and, perhaps, Mein Kampf.

Whichever of these traditional positions we take, we see that our view of the place of love in human existence is at stake.

Taking as his starting point Benedict XVI's appeal for a liturgical understanding of human existence, Caldecott shows how the rationalism that has reduced western education to something purely utilitarian will be overcome through a fresh appreciation of the transcendentals of truth and goodness, but only where the neglected transcendental, beauty, is allowed to work its influence.

He has pointed out that a theology which is strictly confined to the world of «here and now can not take account of the ultimate questions which men must ask, whereas every sound Christian theology is required indeed to speak of that «here and now», but to relate it to God as a creative principle and to see God at work in the immediacies of human existence in the whole range of what we style «secular existence».

Transfer is not involved because the act of prayer takes place solely within human experiences in which the person is confronted immediately (i.e., without mediation) with the reality of his own existence and of his world on the deepest levels of awareness (change, dependence, etc.).

Since human existence is a direction taken, rather than a point at which we have already arrived, further movement (together with an awareness of our human identity) will depend largely upon how we respond both to the past and to the impact of the present upon us.

Why then should we take marriage, something which in the past is so fundamental and basic to all of human life, and allow it to be changed into something that is not even remotely fundamental to any human life in existence?

They took the mystery and tragedy out of human existence, made a success story out of the profoundest of humanity's dramas.

What he painfully learns is that «growth is betrayal,» that we abandon those who have given us life, that to live at all is to make choices and commitments which exclude the many roads and selves not taken, that human existence is thus an endless trail of guilt and harm which can be traveled only in perpetual confession and forgiveness.

When it does take its social responsibility seriously it all too often thinks of society as a physical and not a spiritual form of human existence and it tends, therefore, to confine its care of society to interest in the prosperity and peace of men in their communities.

It is more comprehensive since it takes into account more caringly those segments of cosmic process that appear to us to be regressive, to move away from further enhancement of consciousness and away from the ideals we set up for our human existence.

If we take seriously the creativity in human nature and the language that points to and shows the rich meanings to he found in human life, we can talk about the existence of God.

If, as we shall be arguing in a moment, we may be sure of «objective immortality», the taking into God's life of every good that has been achieved in the creative process; and if, as that understanding of the world order implies, one of the goods is the agency by which these given goods have been achieved, including at this point the human agent as a peculiarly significant focus — may it not be the case that not only the good which has been achieved but the agent who has achieved it (himself good, despite defect and the instances of his failure in this mortal existence) will be preserved beyond the «perishing of occasions»?

One's view of the later - term fetus, however, is more a matter of what might be called sympathetic identification — seeing the image of a recognizable human infant and, now, hearing from the experts exactly what it takes to «terminate» its existence.

And the public worship of the Church, in which he is to take part, must somehow be relevant to all these aspects of human existence.