Sentences with phrase «human perfection in»

@SisterChromatid it's true that Christians have had a sorted past and have blame to share... but there is no new found human perfection in atheism... which has no creed.

In theological terms, Volf's enterprise has some of the characteristics of eschatology, in that it addresses the theme of the achievement of human perfection in the context of a future whose dynamism gains its moment from the activity in society of the transcendent God.

Not exact matches

What is in view is the distinctive goodness and perfection of the human male and female.

You say that you don't see Jesus in the churches — I don't know what churches you have been to, but there are definitely churches that do well in representing and teaching Jesus Christ (not all churches of course) HOWEVER... if you think you will find perfection in a human being, you must know that your kidding yourself.

A thought, a harmony, the achievement of a perfection in material things, some special nuance in human love, the exquisite complexity of a smile or a glance, every new embodiment of beauty appearing in me or around me on the human face of the earth: I cherish them all like children whose flesh I can not believe destined to complete extinction.

Shatter, my God, though the daring of your revelation the childishly timid outlook that can conceive of nothing greater or more vital in the world than the pitiable perfection of our human organism.

The Quranic texts do not give in detail the code of laws regulating dealings — human actions — but they give the general principles which guide people to perfection, to a life of harmony — to an inner harmony between man's appetites and his spiritual desires, to harmony between man and the natural world, and to a harmony between individuals as well as a harmony with the society in which men live.

While humans press toward perfection in the personal and social spheres, they can not bring about a kingdom on earth precisely because of the second coming.

The fact that those who honestly felt that they had attained perfection in love found later that they were not in this condition adds weight to the assumption that there is more to human experience than what can be discerned by honest introspection.

For Bonhoeffer, the perfection of being is achieved through the transformation of human life by the redemptive activity of the transcendent God, who identified himself with human beings in order to effect wholeness.

On the other side, the summoned «believe in some form of original sin or the impossibility of human perfection, and therefore tend to be skeptical of the empirical attainability of any final solution to the deepest human problems» (p. 153).

R. R. Reno has written eloquently: «By clarifying what God has done in the person of Mary, the Church raises our eyes toward the highest goals, teaching the faithful that human flesh is capable of remarkable feats of holiness — even to the point of sinless perfection and fellowship with God in our flesh.»

This insight explains the vehemence of his attack upon the German quest for the historical Jesus, just as it illuminates his behavior» during his first years at Lambaréné, when he ransacked the intellectual storehouses of the world's religions in order to find some way to conceive of an affirmation of the world that was not merely mindless hedonism, a way that could motivate a powerful urge toward human betterment, toward perfection within the structures of natural existence.

By contrast, the perfection of the androgynous God of process thought consists in an ideal balance of these contrasting traits, not in the total exclusion of the traits this culture traditionally views as feminine, thus luring both human males and females to strive to create themselves in the divine image.

Meanwhile, Protestant thought, influenced by the moral idealism and historical optimism of the eighteenth and nineteenth centuries, followed a similar course but moved closer and closer to a form of utopian pacifism in which war would be eliminated because of the increasing perfection of human social institutions.

And once human will is accorded primacy in reaching that perfection — once obtension is sufficient to realize the First Good — the responsible self requires no memory at all beyond its recognition of the imperative to seek the content of correct conduct (the Second Good).

The First Good, when it is understood as fulfillment of a natural potential, seems adequately suggested in the word «self» — hence my own preference for «self - perfection» as the nontheological version of this human fulfillment.

A possible real connection with the animal kingdom is itself of relatively little theological importance, for anything in it that would be important for the theological interpretation of human life in the present, can also be known without it, that is to say, the vulnerability of man in face of the powers of this earth, man's temptation to see himself from the point of view of his animality, his liability to death, man's dynamic orientation and task of developing to his perfection from below upwards, beyond his beginnings.

Both the ascetic saint and the detached sage, exalted in various hagiographies as the true beacons for humanity, may in the final analysis in themselves prove to be poor human models, because they are, in spite of their perfection, incomplete human beings, static and unchanging.

Though there are many links in the chain, the theology of Scotus eventually leads to Feuerbach's progressive history of religion, according to which our successive ideas of the divine are simply projections of human possibilities of perfection onto a large screen that we call God.

It means first of all that God's perfection is in relation to our human world of experience.

An alternative understanding is that perfection is everything that is given in human experience, an «everything» that only God relates to but also an «everything» that is limited to each event.

But, at the same time that Hartshorne attributes such anthropomorphic qualities to God, he insists that in God they are perfections qualitatively different from their incarnations in imperfect ways in human beings.

The Church: A Sign of Contradiction Christ rightfully claims his place at the heart of humanity and at the heart of every human being, calling them to live the life of perfection in communion with Him.

The Protestant Reformation was in part a protest against what seemed to the Reformers an overly optimistic Catholic doctrine of human perfection through the infusion of divine grace.

Within the context of this discussion, including the redefinition of perfection and the divine attributes of omnipotence and omniscience, the idea of God is important because God is the supreme exemplification of character and virtue, the One that empowers growth in character and virtue, the One humans are called to imitate.

Rather than giving up when our hard work fails to result in perfection or to accomplish our goals, we are able to see that improvement in justice or compassion or social conditions can make a difference in the lives of our fellow human beings that really matters.

The individual in a human society in process of collective organization has not the right to remain inactive, that is to say, not to seek to develop himself to his fullest extent: because upon his individual perfection depends the perfection of all his fellows.

In biblical faith God is so different from us, and the sacred so remote from our profane feet, that when we violate perfection, God — in this picture drawn from human emotions — is wrathfuIn biblical faith God is so different from us, and the sacred so remote from our profane feet, that when we violate perfection, God — in this picture drawn from human emotions — is wrathfuin this picture drawn from human emotions — is wrathful.

From its instinctively cooperative origins in human nature to the self - initiated perfection of its civilized enterprises, a civilized society is, in Whitehead's metaphysical scheme, a community of social beings who belong to one another essentially.

As Niebuhr described it, the favorite strategy of avoiding the paradox is to claim the achievement of perfection (which in turn becomes a source of human arrogance).

In this way, human nature is internally brought to its perfection, not manipulated by external power.

that the human Earth should already have attained the natural completion of its evolutionary growth, then it must mean that the ultra-human perfection which neo-humanism envisages for Evolution will coincide in concrete terms with the crowning of the Incarnation awaited by all Christians.

We can not be sure that The Flood had no relationship to all flesh around that area having «corrupted its way»... The very protection of mankind from natural disasters that were inevitable from the contingent, limited perfection of the planet Earth as a habitat, might well have been mediated to human communities by great prophetic souls, even as Christ prophesied the destruction of Jerusalem as a consequence of his rejection, and because «in the day of your visitation, you did not know the things that were to your peace».

Because of this, Jesus as Lord is the norm by which everyone else is judged, for we are all meant to be as fully the embodiment, the fulfillment, the perfection of God's relationship in our human life as Jesus was in his.

Which is precisely why God allows human beings, who are not interested in the Holy perfection that He is about, to opt out.

In several places Oakeshott described it as Pelagian, insofar as it assumes the possibility of worldly perfection achievable through human action.

The secular substitute — the belief in the perfection of life on earth by the endless extension of a choice of pleasures — is not merely callow by comparison but much less realistic in its understanding of human nature.»

As the human nature of Christ is the perfect image, in the Son of Man, of our own identity and holiness, our wholeness in body and soul through God, so in the order of the spiritual soul, the Divine Being itself, as pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific vision.

Likewise against the Manichees in the matter of the goodness of sexual desire and function, and against the Pelagians in the matter of its perfection and the need of inner grace to attain that perfection, Augustine gave again to the Church a synthesis of divine and human reasoning which the Church in his day, and for a thousand years and more afterwards, recognised as true in fact to the consequences of her doctrine.

When God wills that, for the perfection of the work of creation and the salvation of mankind, he should take upon himself a created nature, he wills that T shall be a man, so that the human nature of God lives through the Divine 1», through the DivinePerson of the Word, who subsists in the Essence of God.

The Reformers» alternative conception of the way of love in the world begins with the insight that the tendency of man is to seek self - justification and to think of ethical perfection as an achievement of human freedom.

But, if God's luring of the world into reciprocity with Godself through the Logos proceeds until this reciprocity reaches the sort of perfection — the divine - human unanimity — which Cobb postulates in the case of Jesus Christ, then the God - World relationship is thenceforth qualitatively different, is fully self - conscious from both directions.

It is Christ Jesus himself, the God - man who both perfected human nature and perfectly exemplified its perfection, «one who in every respect has been tempted as we are, yet without sin.»

«For God has allowed us to know the secret of his plan, and it is this: he purposes in his sovereign will that all human history shall be consummated in Christ, that everything that exists in Heaven or earth shall find its perfection and fulfillment in him.

He argued: Where is the absurdity, then, in holding that there exist among men, so to speak, two extremes — the one of virtue, and the other of its opposite; so that the perfection of virtue dwells in the man who realizes the ideal given in Jesus, from whom there flowed to the human race so great a conversion, and healing, and amelioration, while the opposite extreme is in the man who embodies the notion of him that is named Antichrist?

The question remains, D'Arcy points out, «whether a human being imitates God by seeking itself and its own perfection or by going outside itself to want only God».35 There is a mystery here in the self - realizing love called Eros and the self - giving love called Agape.

Thus, he was always perfect: as a human person he was unsurpassable in divine perfection in conception or possibility, except by himself.

And now we meet Paul's question: If we are all involved in the sin of humankind and even saints are sinners too, if godly perfection does indeed totally escape us, and if our only hope lies in the sheer unmerited grace of God, then isn't the whole Christian view of human existence reducible to some pathetic farce?

My thesis is that the many visions of perfection are more or less the same or at least analogical, and therefore if each Faith keeps its ethics of law dynamic within the framework of and in tension with its own transcendent vision of perfection, the different religious and secular Faiths can have a fruitful dialogue at depth on the nature of human alienation which makes love impossible and for updating our various approaches to personal and public law with greater realism with insights from each other.