Sentences with phrase «human mystery for»

Psychologists have been trying to solve the human mystery for a long time, everything is not simply explained like love, hate, devotion, etc..

Not exact matches

Here, we learn how to prepare for our own end and how to help others transition... Unreligious and truly transformational, this book continues to inspire and provide endless wisdom on the great mysteries and challenges of our human existence.»

the negation of ideology, the political secularization of the doctrine of original sin, the cautious sentiment tempered by prudence, the product of organic, local human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking of the mysteries of free will, divine guidance, and human agency by existing in but not of the confusions of modern society, no framework of action, no tenet, no theory, and no article of faith, a distrust of the systems and processes of the idol of self and of the lust for power and status, scorn to all approaches of ideology and meta - narrative.

in some ways memory is a better key to the nature of experience than perception, not only because, by the time we have used a datum of perception, it will already have been taken over by memory, but for the additional reasons: (a,) in memory there is less mystery concerning what we are trying to know than there is in perception [i.e., «our own past human experiences»]; also (all) the temporal structure of memory is more obvious.

In a time in which the human body seemed to lose any iconic significance, in the weakness of his failing body, John Paul participated, as Cardinal Lustiger noted, in the suffering of his Redeemer, for the «mystery of salvation happens when Christ is on the cross and can not do or decide anything other than to accept the will of the Father.»

This mystery of human selfhood, with its connection to but also its freedom from the body, is the best evidence I know for the presence of transcendence in our world.

In garden design, gates and curved paths and alcoves satisfy a human desire for mystery and resolution.

It certainly may try, and even if it hits on the truth of the matter, since the human is a Mystery unto Itself (and set within the context of Ultimate Mystery), are we not left with a great many perspectives on the matter, which might indicate that a more tentative approach may be the best way to go regarding the question of the OP, so as to make room for those who are just as caught up in the Mystery as we ourselves are?

For the first time since the destruction of the Temple, Jews and Christians are working respectfully together to unravel the human mystery behind this Jesus acclaimed as the Christ.

It is because there is a reason and purpose for the division of human nature into male and female in God's plan, which gives men and women different and complementary, but equally valuable, roles in the Mystery of Salvation.

As for the fall of Satan, I think that is a mystery that is so deep, maybe the human race is not supposed to know.

Serious social scientists have no professional vocabulary to deal with the mystery of death, the human search for meaning, the moral struggle, the primacy oflove or the drama of salvation.

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

His mysterious judgments - the mysteries of His love - have to be accepted if there is to be any hope at all for human intelligence.

(3) When an entire continent — healthier, wealthier, and more secure than ever before — deliberately chooses sterility, the most basic cause for that must lie in the realm of the human spirit, in a certain souring about the very mystery of being.

If all we can say of Jesus and of God is that Jesus is God — all the God of God there is — then we have effectively ruled out all other attempts of the human spirit to glimpse the mystery of the ultimate; and this is all the more conspicuously the case when our understanding of «Jesus,» in the first place, is really a dogmatic reduction of his person, his «thou - ness,» to the «it - ness» of christological propositions that, most of them, enshrine little more than our own religious bid for authority.

Moreover, if there is in fact a basic human need for deliverance, salvation, etc., then it may well be manifested in part as a need for deliverance from mystery, salvation from ignorance, etc..

Unlike finite human love that draws up conditions for its wants and needs, God's love is unconditional and totally self - giving... In Bonaventure's view, the mystery of cruciform love leads us into the very heart of the mystery of God.»

Indeed, the truth of the matter can never be fully explained, for like all personal relationships in their depth and in their strange yet wonderful capacity to enrich our living — of human life with God's life, of men and women with each other — there is a mystery here which we must accept with «natural piety» but which we can never hope to explicate with utter clarity.

Surely spirit is the best category we have, for in our human experience it describes responsible creative being, and yet it suggests the mystery of that being.

This realization, perhaps combined with the aboriginal human «restlessness» of which Augustine spoke in the first paragraph of the Confessions, has engendered in many a new and (even when it is packaged in tinsel) entirely earnest search for some sense of transcendence and mystery.

Since «human understanding of life and death, the world and its mysteries, is never final,» the association endorses the «free search for truth,» or more precisely, «unfolding truths» over time.

And when we lose that impression of being challenged by the mystery of the transcendent, our world becomes closed in on itself in a way that is too suffocating for the human spirit.

In the unceasing human striving from the good to the better, in the contempt of the base and mean, in the universal homage to the true and noble and unselfish, there was, for Israel's thought, just as for ours, a profound mystery that compelled speculation to venture beyond the immediate and tangible, out into the region of cause and nature and being.

For the mystery of love has become incarnate and wishes to be understood in and through human concepts.

Mystery is a fact of human knowledge and experience: it is embedded, for example, in the relationship of child to parents.

One of the great mysteries of the natural world is that out of it has evolved the human species, which has the capacity to think, to ask questions, to look for meaning and to be creative.

In the words of an ancient prayer, it is the visible expression of «that wonderful and sacred mystery» which speaks to us and works on us, through the very imperfection, weakness, error, and even the sin of the empirical institution, to manifest in the world of time and space the abiding reality of God's operation in the event of Christ for human wholeness.

The power of the human Orpheus to coerce nature and the gods of the underworld was an extraordinary message in traditional Greek religion.11 This image of human triumph helped make Orpheus founder and hero of the Orphic mysteries, a cultic practice noted for personal asceticism and accomplishment, 12 that demonstrated the immortality of the human soul.

The lesser kinds of reverence have been noted only in order that we may be quite clear that even in Catholic circles the term worship is applied normally to God and none other, although it is important that we understand that by association with God and His presence and work, creatures are seen in the Christian tradition as worthy of something even more remarkable than the respect for personality of which democracy has spoken — they are worthy of reverence which is religious in quality, reverence about which there is a mystery, just as in human personality itself there is a deep mystery by reason of its being grounded in the mystery of God.

However distinct Christian revelation may appear to be, it is still linked to the long human search for meaning and mystery upon which our earliest human ancestors embarked as long ago as the Old Stone Age.

There seems to be little to gain by speculating what Joseph thought about why he had to travel to Bethlehem for the census or if the Magi picked up their gifts in the market on the way over to the stable, in comparison to the great mystery of the Creator of the cosmos taking on human form in order to save us from the fires of Hell and restore us to how we were created to be, let alone «considering afresh the Holy Incarnation».

The relationship of the cross to our salvation, the connection between the suffering of Christ and human suffering, the need for God to become physically entangled in the world's evil and pain — this is too great a mystery for intellectual comprehension.

In «The Mystery I'm Thankful For» (22 November) he describes himself as «an atheist with sympathies for the sacred character of human experience&raquFor» (22 November) he describes himself as «an atheist with sympathies for the sacred character of human experience&raqufor the sacred character of human experience».

There is a right and proper fear; it is awe or reverence toward God — and love does not cast that out, for men must worship and adore, in all reverence and awe, the holy Lover who is God; while true love respects the mystery and wonder in the Other (and also in the human beloved one, too).

While Catholics and Protestants alike typically read Aquinas first for his natural law doctrine and next for his proofs of God's existence, topics which seem to stress the human capability of discovering God's truth, these volumes portray an Aquinas far more focused on the mystery of God.

NFP is founded on an attitude of humility in the face of the mystery of fertility, whereby human beings cooperate with God in the creation of an immortal being destined for heaven; contraception is the result of a Baconian - Cartesian «mastery of nature» mentality that puts man in God's place.

Nothing less than inexhaustible mystery can be the appropriate abode for the human spirit.

True, Ivan's Christ has offered the world freedom, which the world has forsaken for bread, but what Ivan leaves out of his «respondeo» to his brother is that Christ by his crucifixion has also offered the world the divine exemplar of suffering, the one interpretation of the mystery of human suffering that can stand up to Ivan's withering attack.

For Augustine, the consonance of the octave — i.e., the musical expression of the ratio of 1:2 — conveys to human ears the meaning of the mystery) of redemption.

The dialogical relationship in love fostered among human beings becomes the appropriate language and sacrament for the experience and expression of the divine mystery.

The papers in Part One, «The Evolution of Mind,» describes the mystery of the rise of self conscious, human, purposive action out of a flux in which it has been customary to find no grounds for such an emergence.

When an entire continent — healthier, wealthier, and more secure than ever before — deliberately chooses sterility, the most basic cause for that must lie in the realm of the human spirit, in a certain souring about the very mystery of being.

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.

According to Carol Gilligan, for example, «the elusive mystery of women's development lies in its recognition of the continuing importance of attachment in the human life cycle» (IDV 23).

Why do we accept behavior from our deity that would never be appropriate for human beings, no matter how intriguing the aura of mystery they cultivate?

Judge Miner, writing for the majority in the Second Circuit, asked: «What concern prompts the state to interfere with a mentally competent patient's «right to define [his] own concept of existence, of meaning, of the universe, and of the mystery of human life,» when the patient seeks to have drugs prescribed to end life during the final stages of a terminal illness?»

This does not mean, however, that they are permitted to isolate themselves from the ongoing human quest for mystery or from the many and various symbolic traditions that speak of mystery in other ways.

Partly it was simple lack of knowledge of how thunder and lightning work and a hundred other mechanisms of the natural world; partly it was response to the mystery of life itself, the human potential for malice and for love, a mystery which still calls for answers beyond those easily formulated by the human sciences.

It is not an act of speculation, but a direct grasp of this mystery — that things had a beginning, and that all that preceded and concerns this beginning has a considerable weight for human existence.