Sentences with phrase «human life points»

Once again the shadow of the Christian understanding of human life points indirectly to an event beyond itself.

Not exact matches

With penetrating insights and pointed anecdotes, Covey reveals a step - by - step pathway for living with fairness, integrity, service, and human dignity — principles that give us the security to adapt to change and the wisdom and power to take advantage of the opportunities that change creates.

Growing up middle - class, well - educated at this point in history is pretty much the golden card of all golden cards in the history of human life on this planet.

But as the Silicon Republic series points out, the more computers, AI and digitization enter our work and lives, the more important focusing on the things that make us human becomes.

Around 70 percent of people over age 65 will need long - term care at some point in their lives, according to the U.S. Department of Health and Human Services.

By showcasing the most witty, joyful, bullet - pointed versions of people's lives, and inviting constant comparisons in which we tend to see ourselves as the losers, Facebook appears to exploit an Achilles» heel of human nature.

His point is that he thinks it is completely absurd theory that all 7,000,000,000 human beings on the planet are simultaneously being supervised 24 hours a day, every day of their lives by an immortal, invisible being for the purposes of reward or punishment in the «afterlife».

Ok, so maybe you have only seen one or two humans up to this point of your life.

thanks for providing an interesting view point about how God has been secularized and how we human beings are lacking the humility that can make this world, and this country a better place to live.

The «ephemera» of life in global society are points of human contact and opportunities for sympathy.

By extension, evolving from less advanced life forms is distasteful to those same individuals, as that necessitates a point in evolution at which humans are not really humans at all in the modern sense, which then brings up problems such as «do slugs go to heaven?»

From a human point of view it seems ridiculous that a human being could torture, maim, and kill others relentlessly during her lifetime or that he could sexually abuse child after child with no remorse and then upon a sincere deathbed confession of Jesus Christ as Savior, be granted eternal life, no questions asked.

Again, the point at hand is valuing human life in all its forms, from the zygote to our coffins, whether you are atheist or a theist.

It is a question of faith — faith that the truth of Christ, for which he gave his life, points beyond the narcissism of plausibility to the one thing necessary for our fulfillment as cognitive and loving human beings.

My point being that no one human being is worth more than another or deserves more comfort in life than any other no matter where he lives.

I noticed you didn't tell Marcel, There is a difference between humans and all other living creatures on this planet... we think — in his point.

One might go further and point out that the concept of «person» helps us understand human dignity as something deriving from the fact of one's intrinsic being» rather than from the extent of freestanding autonomy, the «quality of life,» that a person might demonstrate.

That human beings can not live without transcendent points of spiritual and moral reference is nicely illustrated by the fact that, as liberal mainline Protestantism was collapsing, those who previously might have been expected to have been among its staunch adherents found a new god: the earth.

All humans suffer somehow at some point in their lives.

For it endues us with super-vitality; and therefore introduces into our spiritual life a higher principle of unity, the specific effect of which can be seen — according to one's point of view — as either to make human endeavour holy or to make the Christian life fully human.

One might call this natural law, or, in good Lutheran fashion, speak of the orders of creation to point toward the given structures of life and the human person.

According to our present knowledge of physics, as already pointed out, the Second Law of Thermodynamics presents us in the material realm with the picture of a running - down universe which will ultimately be impossible for human life.

my point here is that atheism does not foster a respect for human life.

While economics as a descriptive study is not concerned with moral issues, the facts of economic life inescapably point to the moral element in human nature.

The issue of organs is very important because you still have not answered the big question, at what point is it wrong to kill the continuation of human life, which we both agree continues with the sper.m and egg and why is it at that point and not before?

Words of T. S. Eliot from his 1934 play The Rock point to the power of receiving life and nurturing life within the context of relating to other human beings.

Until this point, virtually no one within the evangelical community was even discussing the sanctity of human life, let alone defending it.

A wit who points out the amusing incongruities of human life «does not make them up.

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.

My point being that the possible elimination of a human life is a risk not tolerated anywhere else in society.

Are they really intent on proving that there is no point in human life?

Actually global heating (climate change) will make the point of whether these fantasy gods are whatever stupid people believe them to be a moot point in a few years as humans and all living things do a slow roast as temperatures climb higher and remain there for hundreds of years....

A historian of religion takes into account authentic factors of human life other than his historicality experienced in given point of time in history.

Presuppositionalist he was, but there are two things he would point to further: the coherence of the presuppositions in matching the world outside of the person, and the fit between the presuppositions and the human life as the holder lives it.

t its most fundamental level, Christianity requires a belief that an all - knowing, all - powerful, immortal being created the entire Universe and its billions of galaxies 13,720,000,000 years ago (the age of the Universe) sat back and waited 10,000,000,000 years for the Earth to form, then waited another 3,720,000,000 years for human beings to gradually evolve, then, at some point gave them eternal life and sent its son to Earth to talk about sheep and goats in the Middle East.

The point that Patrick G. D. Riley seems to have missed is that there is a fundamental difference between state - sponsored murder and the refusal of a state to fully protect all human life.

«If the story of Jesus,» Kaufman remarks at one point, «provides significant insight into and orientation for today's human life and problems, christology can and should continue to have an important place in our theological reflection and our religious devotion; if not, it should be allowed to fall away.

From the point of view of a Whiteheadian understanding, this is simply false, and an economy based on it will inevitably disrupt community and undercut many of the values of human life.

The above summary suggests that a large part of the motivation that Paul reveals in his narrative up to this point centers in his repudiation of his former way of life.26 The opposition between his old life and the new is patterned after the opposition between human and divine authority seen in vv.

4:14) Although we may never agree on the point at which a developing life becomes a human person, we are compelled to take nascent life seriously and to ask when it is no longer morally acceptable to experiment on or discard human embryos.»

Religion can also cause social / moral distant that enables killing but the difference is Atheism cheapens all human life to the point were monomaniacal tyrants can murder their own people without remorse and oppress the human spirit into complete fear and submission.

At what point did they pass from being persons to merely «human life»?

The eschatological elements of the salvation history theme have implied that the fullness of life lies only in the future; consequently, American churches have often responded to human suffering in the present by pointing the sufferer to God's future.

In the totality of Jesus» human life, obedient to the will of God even to the point of death, there is the enactment, on the stage of history and in the circumstances of human existence, of the right relationship of that existence with God.

The central point of the preceding criticisms is that it is not possible to understand human violence without acknowledging that human beings are addressed by the Word of God, and live their lives in reaction to this Word.

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.

This last point is particularly important because in the Psalms, God gives us permission to feel all that we experience as human beings living in a broken world, and he invites us to vocalize those feeling to him.

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....

Interestingly enough, what is suggested here is the same point upon which we have already insisted: that life for human beings is a process of «becoming» and is not to be understood as an entirely completed and finished affair.

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.