Sentences with phrase «human souls as»

In ancient Mexico, the ancestor of the modern Chihuhua was thought to hold mystical powers, acting as a spirit guide to protect human souls as they travelled to the underworld.

In the mysterious doctrine of the «receptacle,» or cosmic subject of changing predicates, Plato seems to lean toward monism; however, in his belief in individual human souls as immortal he seems inordinately pluralistic.

No wonder that Cheever has been called «the Dante of the cocktail hour» and compared not only with a social documentarist like John Marquand but also with such real physicians of the human soul as Hawthorne, James and Fitzgerald.

The human soul as the supreme reality next to God was no discovery of Hebrew or of Christian faith.

To grasp what is entailed in this definition, it must be understood that the cosmos includes the human body and even the human soul as a whole.

The author reflects the Platonic view of the human soul as that entity which pre-exists before coming to dwell for a time within an earthly body, as in a prison, and which later survives the death of the body, thus regaining its freedom.

Not exact matches

The words, Socrates tells us, were to be construed as both a greeting and an admonition to worshipers from the Greek god of music, poetry and healing: Know thyself — know your truthful soul, your imperfect and human self — before entering this hallowed ground.

Although he has never concealed his own fringe political views — such as his contention that human freedom and representative democracy are incompatible — Thiel's open embrace of Trump has inspired some soul - searching in the proudly progressive technology sector.

So whether the human body was specially created or developed, Catholics are required to hold as a matter of Catholic faith that the human SOUL is specially created; it did not evolve, and it is not inherited from our parents, as our physical bodies are.

It is the soul that we have to purify whether being religious or not religious to live in a code of understanding as the only judge is God and no human is to judge another although might try to guide but not hart..

All human beings face contradictions and sharp differences within their souls, but few have the conflicts in their souls put on display as a national tragedy no less than a personal contradiction.

He makes some surprising claims in the chapter on human beings, arguing for a strong Cartesian dualism of soul and body for humans, but claiming that dogs and cats have immaterial souls as well.

Most importantly, note this: I am a Christian, I'm gay, I'm a recovering alcoholic, I believe in Evolution, I believe the universe is 13 billion years old and that the Earth is 4.5 or so billion years old, I believe man evolved from lower primates and that Adam was the first man who God gave a soul and sentience, I do not believe in hell but I do believe in Satan, I do not believe the Bible is a book of rules meant to imprison man or condemn him but that it is rather a «Human Existence for Dummies» guide, I believe Christ was the son of God but I do not believe Christianity is the only «valid» religion, I do not believe atheists will go to hell, while the English Bible says God should be feared, the Hebrew word used for fear, «yara», such as that used in the Book of Job, actually means respect / reverence, not fear as one would fear death or a spider.

They bring students into «the company of great souls» (TRL 11), confront them with «the questions that are central to human existence» (TRL 29), and so by the universality of that encounter provide them with a common heritage that serves as «the glue that binds together our pluralistic nation» (TRL 30).

The question is, not only as a consumer but as a human being, how do you find your soul and dig underneath the veneer?

«If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, «Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned» (Rom.

As we are all a part of God, the only place our souls go after the human body dies and rots, is back to that of which we are all a part!

«The Christian vision of the human person made in the image of God with a spiritual soul as well as a body is of central importance.

The main caveat is that the first resource fails to show the human spiritual soul, which our tradition has seen as so fundamental to a coherent presentation of the Catholic Faith (and the FAITH movement agrees!).

Because, my God, though I lack the soul - zeal and the sublime integrity of your saints, I yet have received from you an overwhelming sympathy for all that stirs within the dark mass of matter; because I know myself to be irremediably less a child of heaven than a son of earth; therefore I will this morning climb up in spirit to the high places, bearing with me the hopes and the miseries of my mother; and there — empowered by that priesthood which you alone (as I firmly believe) have bestowed on me — upon all that in the world of human flesh is now about to be born or to die beneath the rising sun I will call down the Fire.

The findings in these new fields of inquiry may possibly require important modifications in the scientific account of human thought, but not, as far as now appears, in the direction of re-establishing a simple body - soul duality.)

No, all animals have souls and we eat other souls to survive because the bible has taught us that we are somehow superior to animals, a convenient lie to justify the inhumanity we show to farm animals and other humans as well.

According to this account, the human being is a single total organism with many specialized functions, amongst which are thinking and feeling (generally regarded as operations of the soul in the traditional view).

Further, while some contend that the soul sanctifies biology, thus delineating the uniqueness of human life, the simple presence of the soul fails to engender life as the Christian faith understands it.

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

And all this labour was set in motion by the active, creative awakening of his soul inasmuch as that human soul had been chosen to breathe life into the universe.

The deep pain in the human soul sometimes caused by that which happens to us can cripple a person and destroy a life just as surely and effectively as any physical ailment.

And just as that kingly grief of which we have spoken can be found only in a kingly soul, and is not even named in the language of the multitude of men, so the entire human language is so selfish that it refuses even to suspect the existence of such a grief.

It carried to fulfillment a long development of thought, disentangling persons from submergence in the social mass and giving to each one status, meaning, and rights of his own; it concentrated attention on the spiritual value of personality and its possibilities; it created a religion to be entered by free personal choice, regardless of race or nation; it set persons to building a social fellowship for the redemption of souls; and it proclaimed as the ultimate goal of divine creation and human hope the kingdom of God in «new heavens and a new earth, wherein dwelleth righteousness.»

Routine is the god of every social system, as Whitehead puts it in Adventures of Ideas, and this includes the human soul.

By the deliberate choice of evil, the first generation of human beings did not just lose «preternatural gifts», they tore themselves away from their true source of control and direction, damaging their own integration and ontological harmony as creatures of body and soul.

Underlying this erroneous tendency, as Faith has pointed out many times over the last forty years, is the implicit or explicit denial of the transcendence of God, the Divinity of Christ, the historical objectivity of revelation and the authority of the Church in matters of faith and morals, and also the denial of the spiritual soul as a principle of existence that is distinct from yet integrates the material within the unity of our human nature.

Building on the Platonic understanding of hell as the place where unpunished violations of justice are requited, Schall argues it is the consequence of our free will («the other side of human dignity») and of the significance of human action, opening up trains of thought in the direction of the immortality of the soul and the resurrection of the body - and finding this all pleasurable, «even amusing» (p. 121) in terms of logic and reason.

He sets forth his views on the universal human need for religion, Freud's and Jung's views of religion, and the psychoanalyst as physician of the soul.

As we navigate the uncertain waters of human interaction together, I encourage you to «keep your grip tight» and allow words of life giving water to both flow from and revive your soul.

For, as Caldecott highlights, the Catholic tendency, from Thomas Aquinas through to the contemporary Catechism (one might also add St Augustine and the 14th - century papal Encyclical Benedictus Deus) has been to emphasise that the human soul is not physical, but rather spiritual, in the image of God's divine nature, and directly created at conception.

In humans, organs have purposes, as they do in animals, though in us the spiritual soul controls and directs so as to give «unity» to what is «related».

What we pray for, as what we work for, may well be determined by whether we believe that a human soul is precious enough in God's eyes to be everlasting.

Indeed, the classical Aristotelian nature and the Christian idea of the human being as body and soul united as an indivisible and integrated whole are excluded from the outset.

But as «spirit» the human soul simultaneously belongs to another realm of being, the realm of immaterial forms, and as such is contrasted with other formal principles of nature, so that its ontological status is altogether different.24

The Faith movement's push for such coherence involves affirming, in a neo-Augustinian manner, the dynamic relationship of spiritual mind (whether of the absolute God or of the human soul in his image) with the objects of its knowing, as a metaphysical first principle.

As emotionally compelling of an idea as a soul may be, there is absolutely no evidence what - so - ever that a soul exists outside the cognitive functions of the very material human braiAs emotionally compelling of an idea as a soul may be, there is absolutely no evidence what - so - ever that a soul exists outside the cognitive functions of the very material human braias a soul may be, there is absolutely no evidence what - so - ever that a soul exists outside the cognitive functions of the very material human brain.

Indeed, no such abbreviated statement as we here are making, with a few quotations from the Hebrew Psalms, can begin to do justice to the Psalter as a compendium of all the moods and attitudes, conflicts, desires, and aspirations of the human soul in its relationships with God.

of, relating to, or affecting the human spirit or soul as opposed to material or physical things.»

As a Christian and SBNR, I embrace and advocate Empirical Science and Order, and I believe the human being is «spirit, body & soul.»

The complex of ordered energy that is the human body centred on the brain must itself be integrated through its own individual principle of transcendental control and direction - the centred knowing and loving as person which we call our «soul».

Some feel it reflects a negative valuation of human sexuality based on the dualism of Hellenistic thought, which saw salvation as a freeing of the soul from the body, rather than the biblical tradition which affirms the goodness of the whole creation.

He associates this with the «spirit» dimension of the «Renaissance - Platonic» view of the human person as body - soul - spirit, as retrieved by de Lubac.

There Statius explains to Dante the generation of the embryo, and how the embryo passes through various stages before it can be considered a rational human: «This active power,» reads Robert M. Durling's translation, «having become a soul like that of a plant, but different in so far as it is still under way, while the other is already in port,»

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.