Sentences with phrase «human life of any kind»

There's NO excuse for taking innocent human life of any kind; no matter what your perspective may be.

Not exact matches

«Any time you look at any kind of real life piece of text or utterance that one human wrote or said to another human, it's filled with analogies, modal logic, belief, expectation, fear, nested modals, lots of variables and quantifiers,» Lenat said.

I warned then that tricked traffic, vicarious visitors, and the kind of morons attracted to the latest news on Momma whoever's new diet weren't worth reaching or pitching to in any case because they weren't buying anything worth selling — but at least we thought they were living, breathing human beings.I said:

It's the kind of attitude that permeates Paradox Sports, the group Skelton and co-founder Timmy O'Neill launched to provide «inspiration, opportunities, and adaptive equipment to the disabled community, empowering their pursuit of a life of excellence through human - powered outdoor sports.»

For people living in rural areas, where wait times for driverless Uber or any kind of public transit are completely unreasonable, yet don't have money to burn an extra $ 10k on their car to make it autonomous, will continue to buy old - fashioned human - driven cars with gas pedals and steering wheels long into the future — and will not accept not being able to drive their cars into cities.

The connectivity between any kind of object and humans will reinvent life in terms of sustainable energy, smart living and healthcare.

If you read the sentence, the words — who the child in the mother's womb will be — mean what his / her life will lead him / her into becoming which kind of human, that is, what kind of temperament, attitudes, talents & gifts, and such that human will have.

so, if God created humans, they would all be perfectly formed, experience absolutely no health problems of any kind, and either live forever, or evaporate into thin air upon reaching their 100th birthday?

These have been formulated in different ways, but a typical list would cite life (including health, safety, and procreation); knowledge (including appreciation of beauty); holiness or religion (in the sense of harmony with ultimate reality); self - integration, justice, friendship (including marriage); and the kind of exercise of skill in work or play that enriches human life.

Religious folks tend to think humans have some kind of divine character given to them by God whereas we tend consider ourselves as members of the ancient primate family of life.

«Whatever salvation is... it includes the total transformation of human life, forgiveness of sin, healing from infirmities, and release from any kind of bondage.

But when, by contrast, parental love is grounded in the facts of biological and historical bonding, the child lives in a setting offering the kind of acceptance human beings need in order themselves to become capable of adult commitment — a setting in which individuals who are separate but connected can grow and flourish.

Ours is indeed a consumeristic culture, the kind that too often turns people into commodities, and I believe Christians can speak into that culture in a unique, life - giving way — not only as it concerns sex - on - demand, but also as it concerns food - on - demand, celebrity - on - demand, stuff - on - demand, cheap - goods - on - demand, pornography - on - demand, entertainment - on - demand, comfort - on - demand, distraction - on - demand, information - on - demand, power - on - demand, energy - on - demand, and all those habits that tend to thrive at the expense of the dignity and value of our fellow human beings or our planet.

We look to the Bible for insights about the nature of God, the nature of humans, the nature of our relationship to God and the world and each other, and the kind of life that is appropriate to these.

Whatever impulse his followers have had to labor for the amelioration of human life in ministering to the sick, the weak and helpless, the ignorant, the poverty - stricken, the imprisoned by any kind of chains, owes its primary origin to the love of God for persons as this was manifest in Jesus.

Requiem for a Dream looked at humans as the kinds of beings who are driven by a desire for fulfillment and the good life, no matter how delusional.

Dear brothers and sisters, Blessed John Paul II reminded us that «man is called to a fullness of life which far exceeds the dimensions of his earthly existence, because it consists in sharing the very life of God».4 The sexual intimacy of marriage, the most intimate kind of human friendship, is a pathway to sharing in God's own life.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

In their life and reflection, human beings possess various items of knowledge which, though they lack the ultimate degree of clarity, certainty and obligation of a theoretical and moral kind, yet are and must be valid for them, at least until they attain better insight.

His attitude was proper, granted his presuppositions, and, without the kind of legalism his presuppositions represent, the conduct of human affairs and the regular business of living in family or community would rapidly become impossible.

Not only is the mutable world separated from its divine principle — the One — by intervals of emanation that descend in ever greater alienation from their source, but because the highest truth is the secret identity between the human mind and the One, the labor of philosophy is one of escape: all multiplicity, change, particularity, every feature of the living world, is not only accidental to this formless identity, but a kind of falsehood, and to recover the truth that dwells within, one must detach oneself from what lies without, including the sundry incidentals of one's individual existence; truth is oblivion of the flesh, a pure nothingness, to attain which one must sacrifice the world.

Atheism takes for many something away that is essential to the fabric of human life and we have to come to some decisions about what is true, what is lovely and what is just and kind.

Pius XII, in a further clarification of the standard argument, holds that when the State, acting by its ministerial power, uses the death penalty, it does not exercise dominion over human life but only recognizes that the criminal, by a kind of moral suicide, has deprived himself of the right to life.

Value is related to change as a kind of dynamic element or tension in human life.

In short, anyone who appreciates the rapid change in historical circumstances and does not flee from this into a ghetto; anyone who knows that there is and always has been a mutable, human law of the Church, and that this kind of change has always been practised; anyone, moreover, who reflects that the Church not only has the right but the duty of shaping its canon law in accordance with changes in the times, will not be surprised at the change in many legal regulations which he is living through at the present time, but will recognize and accept this as a sign of the vitality of the Church and its pastoral care.

Orthodoxy is being able not only to repeat the same teachings but also to show their relevance to the new context.2 Other individuals, on the other hand, interpret religious beliefs as merely expressions of the human community's search for some kind of meaning, an accumulated source of information built up over the years as the community reflected on its life and activities.

Because humans are flawed, some more than others, depending on what has been learned and experienced though out life; also the kinds of sin and wounds we have been exposed to, which determine gateways that give access for evil to dwell in us.

Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western religious traditions) so utterly irrelevant for public life.

The Spirit was Jesus as Thought who received actualization in the form of a particular historical human kind, «a living being from clay».

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

I mean the burning passion of lived awareness that we occupy a precarious existence on this planet together with the soil and its flowers, the water and its fishes, the air and its birds, the fire and energy sources; that our fellow human beings are truly brothers and sisters with whom it is better always to make love - justice than war; and that gentleness lasts longer and touches more deeply than other kinds of power.

Yet his words were filled with power — the kind of power that transforms human life, crystallizing it into social and community action.

On the contrary, every time a biblical author sketches the eschaton, humans are on earth using various kinds of cultural goods, cooking meals, living in houses, walking on roads, raising banners, blowing trumpets, using domesticated animals, sitting on chairs, reading books, and so on.

To talk in that fashion is not to speak of a kind of meaningless re-enactment of what went on in the creation; it is to speak of a vital, living, and ongoing movement, where God knows and experiences (if that word is, as I believe, appropriate to the divine life) that which has taken place, but knows it and experiences it with a continuing freshness and delight — and, if what has taken place has been evil, with a continuing tinge of sadness and regret — such as must be proper to the chief creative and chief receptive agency who is worshiped and served by God's human children.

But since humans live on ground and fish live in water, it is kind of like fish are from a different world.

In these quite different ways, something is being said about a refreshment or enablement which is provided for human existence; and something is also being said, even in a fashion which sometimes seems curiously negative (as in Indian religious thought and observance), about a relationship with a more ultimate and all - inclusive reality that establishes a kind of companionship between our own little life and the greater circumambient divine being.

The first kind is founded on the principle of organizing life to insure maximum satisfaction of human interests or claims.

(Gen. 6:3) The tyrannies and destructions of our day are really the same in kind as those that made human life either a shambles or a prison house, or both, in the days of Nero when this earliest Gospel was written.

But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well - known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self.

Human dignity is «to be found in the kind of life that honors and upholds the peculiar nature that is ours.»

To act and know that we are acting, to come into touch with reality and even to live it,... such is the function of human intelligence... From the ocean of life, in which we are immersed, we are continually drawing something, and we feel that our being, or at least the intellect that guides it, has been formed therein by a kind of local concentration.

If the church did not maintain a voice in the contemporary debate about the nature of reality and the purpose of human life, it could not hold or attract the kind of leaders it needed for the future.

This narrative gives a kind of «cavalcade» of human life through many centuries, beginning in the cloudy realms of myth and legend, and emerging into straightforward history.

Their act remains the kind of bodily act — in fact, the only kind of bodily act, «apt» for generating human life.

Anarchy and license are not the kind of liberty in which human life is fulfilled.

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.

Among other topics, Volf discusses faith in the public square, and asks what kind of religious conviction will be able to give meaning to human lives and help people seek the common good.

Added to the reasons already given to show how homosexual acts violate the nuptial meaning of the body and the unity of the human person as a bodily being, respect for the health and life of homosexual males ought to make one realize that anal sex, the characteristic kind of homosexual male behavior, is morally bad.

The presence and operation of power are not limited of course to the life of human - kind.

Whenever this same kind of communion that is revealed in the fellowship of Jesus Christ rises to dominance over all other processes in human life, we have recurring the eschatological event, to use the language of Rudolf Bultmann.