Sentences with phrase «human life shaped»

Not exact matches

But I think in the context of this piece about love and how connections shape lives, the tone of your response devalues humans AND animals.

Woodward invokes Walter Ong's insightful and undeservedly neglected book, Fighting for Life (Cornell University Press, 1981), that contends masculine and feminine are human contraries in a «ritual contest» that shapes maleness from «its biological base to its human heights.»

Röpke locates wealth creation «not in «capital,» machine models, technical or organizational recipes or natural wealth, but in a spirit of order, foresight, combination, calculation, enterprise, human leadership and the freedom to shape life and things, also in citizenship, responsibility, loyalty to work, reliability, thrift and the urge to create, and in a civil middle class, providing the humus for all this» things, in short, which can neither be conjured up from the soil, nor imported.»

Dialogue between these competing theological options challenges one to take a fresh look at the biblical record in the hope of uncovering new insights concerning the shape God intended human life to take.

It is a project in unearthing the «background understandings» that inform late modern social life and shape the way humans conceptualize the world they inhabit.

Within the biblical text can be found a God - intended shape for human life which maintains a crucial balance between work and play.

With the changing demographics in America, including the racial and ethnic, socioeconomic, immigration, and biblical justice challenges of our day, it is more important than ever for people of color to have safe places to live authentically, serve humbly, and use their influence and experiences to shape our theology (what we know and believe about God) and our praxis (the ethics of our human behavior or what we actually do).

In the company of discerning teachers and learners, my education was being shaped out of certain assumptions that had as much to do with living life as with thinking about it: that we are «in relation» whatever we may think of that fact, that the most basic human unit is not therefore «the self but rather «the relation»; and that this intrinsic mutuality demands — and should be the foundation of — our ethics, politics, pastoral care and theologies.

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.

The tension that Israel knew throughout her life as a nation between faith in an electing, acting, covenanting God on the one hand, and on the other the rational improbability, if not absurdity, of the divine promises implicit in her faith; the conflict between the divine demand to trust and the human doubt; the incongruity between divine promise for the nation and the incredible historical odds against fulfillment — all of this Israel is mindful of in the shaping of the stories, and in the reading and cherishing of the stories.

This new consciousness has begun to shape an emerging yet coherent view of an interconnected world, where humans are inextricably linked to one another, whether we like it or not, and where all are connected to and dependent on the natural world in which we all live.

Not only is IVF the most obvious source of «fresh» and cryopreserved embryos, but the growing acceptance of embryo creation and disposal through IVF has shaped our moral imagination, rendering us less and less capable of seeing any relevant moral claims attending the early embryo as incipient human life.

At its highest it meant this at any rate: God at last revealed to men in His power and glory, shaping human life to His will, and transfiguring it in the light of His presence.

It was in Jesus Himself and in His impact upon the situation that the Kingdom of God came upon men; that God was revealed in His power and glory, to shape human life to His will.

But because this human life is shaped by human powers and capacities, it invites us to «think in terms of comparative degrees of human distinction or dignity — and of some as more dignified than others.»

But this was a dim and vague affair, presumably taken to be a way in which the «spirit» breathed into human life when God shaped the «dust of the earth,» as the legend in Genesis tells the story, would never be utterly destroyed — after all, it had been breathed by God and hence must be indestructible even if largely irrelevant to whatever the future, beyond death, held for men and women.

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In a study of religion and nationalism, Ninian Smart writes that the flow of human events in society and individual life is such that entities that have phenomenological reality and a special shape (independent of whether they have actual existence) impinge upon consciousness and feeling.

Each one of us understands the world and interprets events from a particular perspective — and that perspective is profoundly shaped by our nonhuman and human environments, culture, socio - politico - economic location, and the myths and symbols that organize and give meaning and significance to our lives.

This type sees culture as the raw material that can be shaped by Christians according to the Christian vision of human life.

The contemplation of colored shapes is not an autonomous function of the human being, but occurs within the context of a rich mental life.

These symbols are rooted in historical circumstance, not human contrivance; they are «born,» «live,» and «die» within the life of the communities shaped by them.

All of this world's status, honor, and prestige can not overcome the insecurity of one human life, for we all have deep within us that God - shaped hole, and nothing else will ever fit there.

The Christian revelation has always been apprehended as the Word of God, not merely a word about life, but the entry into human history of a new meaning which has become operative in shaping the course of history.

Human life with its quest for enjoyment is then viewed in relationship to the natural, social, and technological environments which shape man's existence.

Within the changing conditions and evolving life on this planet, and out of the various developing cultures that have shaped us, we humans can and do create meaning for ourselves.

His consciousness is «the theoretical shape of that which the living shape is the real community «11 There is a mutual causality between the human person and society.

In Practicing Our Faith we talk about practices that address fundamental human needs: honoring the body, hospitality, household economics, saying yes and saying no, keeping Sabbath, testimony, discernment, shaping communities, forgiveness, healing, dying well and singing our lives.

Of architecture, Engles believes that there are even greater opportunities to shape the framework of human life by opening the doors to any imaginable possibility.

The author talks about practices that address fundamental human needs: honoring the body, hospitality, household economics, saying yes and saying no, keeping Sabbath, testimony, discernment, shaping communities, forgiveness, healing, dying well and singing our lives.

The truth of the concept of the prophetic stance is realized only to the extent that my life is shaped by my apprehension not merely of the concrete here and now but of the global situation and eternal destiny of the human race.

The shape of the deed of God, he declares, engenders a total human life in organic congruity with itself; and to be a Christian is to have one's life in its shape determined by the shape of what God has done.

Because belief empowered and shaped political life, they granted all religions the right of free exercise, and knowing the human desire to dominate, they courageously insisted that government not infringe upon religious life.

What is important here for my purposes is the great agreement between the two that Christian tradition has something to say about the shaping of human desire and thus about public life.

Even secularists must admit that all governments seek to shape human desire in one way or another as part of forging a common life.

They have concentrated on the minimal agreements necessary for human cooperation and overlooked the intricate web of beliefs by which individuals shape their lives and understand themselves.

What is re-presented to us in Jesus in the shape of a single human life is «man's original possibility of existence coram deo» (CWM 160).

But the shape of the city should not be determined solely by political and economic concerns, since the nature of metropolitan life, our responsibility to the earth, and the physical and social conditions necessary for human flourishing are deeply theological issues.

It may be that the later alienation of young adults from the redemptive tradition is, in some degree, due to this inability to communicate to the child a spirituality grounded more deeply in creation dynamics in accord with the modem way of experiencing the galactic emergence of the universe, the shaping of the earth, the appearance of life and of human consciousness, and the historical sequence in human development.

In this uniqueness of human freedom, man's power to shape the meaning of life in his own image, there lies a seemingly unlimited capacity for sensing the absurdity, the futility, the ambiguities of existence, and for rejecting any unifying order in things.

It is this impingement which has shaped the history of human beings and thus, being beyond history, it is the most dynamic force in human life to transform the world.

The faith of Israel, the interpretation of her historical life in Yahwism, inevitably poses the question: If the Word of Yahweh thus creates, shapes, and informs our life, if the life of Yahweh thus impinges effectively upon human history, what is his relationship, and ours, to the wide world?

Maybe it is the grindingly long, 162 - game season, which allows for so many promising and disheartening plotlines to take shape, only to dissolve again along the way, and which sustains even the most improbable hope past any rational span; or maybe it is simply the course of the year's seasons, from early spring into mid-autumn — nature's perennial allegory of human life, eloquent of innocent confidence slowly transformed into wise resignation.

His life provides an image ofauthentic human existence, a style of life, a norm ofintegrity and love, which shapes our own self - understanding and action.

It is significant that Vatican II (and also the Uppsala Assembly of the World Council of Churches) defines the church as the sacramental sign of the unity of all humanity, and also speaks of the presence of the Paschal Mystery among all peoples (see Decree on the Church, and the document on the Pastoral Constitution of the Church in the Modern World) This approach assumes that in Christianity, acknowledgment of Salvation (understood as the transcendent ultimate destiny of human beings) finds expression and witness in the universal struggle for Humanization (understood as the penultimate human destiny) in world history which is shaped not only by the forces of goodness and life, but also by the forces of evil and death.

In making this judgment they were shaped, as all Christians are, by the intellectual tradition centered on the question, «What is the best life for a human being?

They have much homework to do - seeking to penetrate that holy of holies of the human spiritual universe shaping believers» life history and culture, the universe not visible to the naked eye and not perceptible to the mind not able to penetrate the complexity of the heart and spirit.

And, as Baillie says, the more effective it is in shaping my life, the more fully I'm human, that is, the freer, stronger, more fulfilled and effective I am as a human being.»

They see more clearly than the liberal humanists that human devotion is shaped in communities of faith and life.

On the other hand, human beings are inherently unable to shape their lives and societies according to religious and philosophical visions of what is just and good.