Sentences with phrase «images of nature as»

Throughout his career, Morris Graves has used the images of nature as visual metaphors for the mysteries of life, or as he describes, «the inner eye».

Slogans such as the «survival of the fittest» and images of nature as «red in tooth and claw» seem far distant from the lessons of humility and community found in church and synagogue.

For there is no image in Whitehead's language of nature as an «other,» no image of nature as outside, or even as simply and only being there.

These graphic works challenge the image of nature as free and uncontaminated, as projected in nineteenth - century American painting and photography, and show that man and beast are in reality forced to live side - by - side.

It's an intriguing concept that reinvents the image of nature as something sentient, but in terms that us technocratic «moderns» might understand.

Not exact matches

Another Super Bowl first - timer, Fiji Water makes its debut at the big game this year with an ad pitching the water as «Nature's Gift» while showing images of the Fiji islands juxtaposed with urban cityscapes.

The collection includes Linda McCartney's portraits of The Beatles, The Rolling Stones and Jimi Hendrix as a well as images from nature and...

Or, if you use a lot of images of nature, along with some motivational quotes, your audience will see you as someone who wants to encourage and inspire others.

They noted the «increasing departure from the basis of the WCC» — which they defined as primarily to restore unity to the Church — and cited «a growing departure from biblically based Christian understandings» of the Trinity, salvation, the gospel, the doctrine of human beings as created in the image of God, and the nature of the church.

When we understand these two bookends of the Bible as framing the whole Christian mystery, the marriage of man and woman takes on its true nature as an image that points us towards our ultimate destiny marriage to God.

Nor is avoiding questions compatible with our nature as rational beings made in the image of God.

What we know as the traditional image of the Incarnation is precisely the means by which Christendom laid the ground for an inevitable willing of the death of God, for this traditional image made possible the sanctification of «time» and «nature,» a sanctification finally leading to the transformation of eternity into time.

I came across a sarcastic poster that sums up well the image of God one ends up with if they view a personified deity as behind forces of nature and natural disasters: http://www.patheos.com/community/exploringourmatrix/2011/08/27/the-connection-between-hurricane-irene-and-gay-marriage/

Miller, along with many others who are convinced of the shroud's authenticity («shroudies» as they are sometimes known), believe that the clarity and three - dimensional nature of the image show that it was caused by a strong burst of radiation from the body lying beneath the cloth.

Irenaeus championed this understanding explicitly: «The Father of all» [47] is no less than «He who is impassible» (Against Heresies, 2.12.1).30 For Clement of Alexandria, this is true both for the nature of God (Stromata, 2.16) and for the highest achievable good of those who would truly embody the divine image: «Endurance also itself forces its way to the divine likeness, reaping as its fruit impassibility» (2.20).

A theology of nature is needed when the guiding images at the center of theology as such are not informed by what needs to be learned in reflection on nature.

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.

Nor were animals and the forces of nature to be bowed down to by man as in pagan religion; rather man, as a rational being made in the image of God, was to exercise dominion over them.

In any case, even when allowances are made for heightening and expansion inherent in the nature of the tradition, even admitting that a purely «photographic» image is ultimately irrecoverable, Samuel and Moses are in a unique class as performers on behalf of Yahweh.

If a new meaning of nature has pervaded modern history, an autonomous world existing in - itself, then so likewise man himself no longer appears as the image of a transcendent Creator.

Jules is a Caltech graduate who now makes his living as a professional photographer; he combines an artistic talent with his scientific abilities in the darkroom to produce some astonishingly beautiful images of nature that now adorn his living room.

In as much as Alpha even mentions our human nature the emphasis is the protestant one upon the image of God being «almost eradicated by sin».

But the eventual result of exorcising nature (as it were) was to generate an image of the natural world wholly devoid of value, the mere concatenation of events.

I would put it the other way and say that God deifies himself in us when we become perfectly detached, and that's the nature of God's creation of humanity as the image and likeness of God — imago Dei.

This type of democracy is here referred to as the democracy of desire, since the image of human nature upon which it is based is that of an intelligent organism striving single - mindedly to fulfill its desires.

To exalt him as a great thinker, as though he could take delight in being praised for having honed his mental tools very sharp, no matter what they cut; to speak admiringly of him as an excellent orator, as though adeptness in the use of images were an enviable thing, no matter what they imaged; to do him reverence as a great student who learned from Newton and Locke and the Platonists, from nature itself, no matter what he learned — to honor him thus is to do him no honor that he could accept — or which, accepting, he would not thereafter bitterly rue.

The parables in Mark 4, based as they are in the context of agriculture, make use of several images derived from nature and the divine activity in the process of nature, to speak of the concept of the Kingdom of God.

But taken at face value, they are alienating insofar as they betray us into placing our own possibilities outside of us as attributes of God and not of humanity, viewing ourselves as unworthy objects of a projected image of our own essential nature.

They thus came naturally to him to be used as metaphors in his parables proclaiming the Kingdom of God, to an audience predominantly consisting of peasants and others who belonged to the deprived and alienated social groups.40 The images from nature, therefore, become meaningful to an audience who were in constant relationship with nature in their daily activities on the farm, with its experience of pathos and joy.

The parables with their central message of Jesus regarding the rule of God, through their images drawn from nature, serve as the medium of generating understanding regarding that rule.

«80 While Jesus» use of the images from nature holds on to its naturalness as nature raw and real, his creative adaptation of the function of nature to emphasize the values of the divine rule stands apart.

These images include those that relate to human life in its social milieu as well as in the wider setting of nature.

«Pope Benedict XVI thawed his previously chilly image yesterday» wrote Bates, «by producing as his first message to his world - wide flock a notably warm rumination on the nature of love.

Angels, who are created as the images of the One God, also aeviternity, had a free choice in determining the nature of their being.

That image of the philosopher - king's perfect freedom as philosopher and as king is the tyrant's dream of perfect freedom from who he is by nature.

The true paradoxical character of man's nature (as image and creature) is indicated in the concrete and earthly choices of man.

This system includes contextual charac - teristics such as the tendency to simplify and sensationalize events and issues and to promise and provide instant gratification, and conceptual characteristics such as particular and recurring images of power, happiness, meaning, and the nature of success.

Within the context of special revelation, Niebuhr turned to two distinctive biblical teachings about man, man as creature and image of God, and used these two doctrines to clarify and substantiate his original assumption about man's paradoxical environment of nature and spirit, and to refute the competing anthropologies of modern culture.

Tanner begins with an extended discussion, stretching over three chapters, of human nature as oriented from the beginning by grace to the image of God, the second person of the Trinity.

In seeking to develop a theology of nature, process theologians are supportive of endeavors to appropriate other images from the tradition, such as St. Francis» compassionate love for the poor and treatment of animals as sisters and brothers, the Orthodox view of the church as inclusive of all of creation, and the use of the elements of bread and wine in the Eucharist, products of the interworkings between God, the non-human natural world, and human labor, that speak, to contemporary needs.

For a theology of nature from a Reformed perspective not directly influenced by process thought but one that sees the image of God in relational terms, see Hall, Douglas John, Imaging God: Dominion as Stewardship (Grand Rapids, Michigan: Eerdmans Publishing Company, 1966).

The interpretation of the present nature of human beings in any situation, as «made in the image of God» and as «brothers for whom Christ died» should be as Persons - in - Relation and destined to become Persons - in - Loving - Community with each other in the context of the community of life on earth through the responsible exercise of the finite human freedom reconciled to God.

The process - relational model of God as the most extensive exemplification of primordial creativity, with every worldly occasion in its own process of becoming; the process - relational concept of God as the principle of order channeling the world's becoming toward ever richer and more harmonious experience (the primordial nature); and the process - relational concept of God's preservation of every worldly occasion in God's own everlasting becoming (the consequent nature), with each such occasion evaluated and positioned for its greatest possible contribution to the divine life — these perspectives on divine reality which process - relational thought claims to find exemplified in the very nature of things are separately and together congruent with and supportive of the biblical images and events which describe the «already» in inaugurated eschatology.»

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 visioAs 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 visioas pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific vision.

I would only hope we recognize that our new nature (which can not sin) is alien to our old - nature we drag with us, and it is by God's grace any of us are subject to God's conforming us into the image of The Son and building us up as a whole with all the saints into the full measure of spiritual adulthood belonging to the Humanity of our great God and Savior Jesus our Lord and Master.

`... we now need to consider how the discovery of «natural cooperation» — as what Martin Nowak calls the «third fundamental principle of evolution» (alongside mutation and natural selection)-- might (help)... theology and metaphysics (need) together (to) strive to complete the vision toward which evolutionary cooperation seemingly gestures... the phenomenon of cooperation... provides a significant modification of the «nature red in tooth and claw» image that Darwinism early accrued to itself...

What if most of the problems in our relationships with other people — the way we «see» and are «seen» by them, the way we interpret their lives, actions, and / or attitudes (and inversely the way others interpret our own), the way we treat and respond to others (as well as the ways they treat and respond to us)-- every single thing that each and every one of us do that damages our relationships with one another * stems * from an inherent misunderstanding of the nature and the goodness of the God in whose image we ourselves were created.

Irenaeus therefore made a distinction between the image of God which is man's distinctive endowment of reason, his dominion over nature, and his creaturely dignity; and the similitude to God which is faith, hope and love, that is, the full and righteous relation which man is supposed to enjoy as God's creature.

This notion requires much more elaboration, but the main point is that the «image of God» is not an uncorrupted one in human nature as it actually exists, and this fact prevents us from taking too sanguine a view of our divinely given, unique powers.

This is precisely the outcome of his investigation into the essence of modern scientific research wherein its «representing pursues and entraps nature as a calculable coherence of forces» - or nature as a system artificially challenged forth by the image of the world as picture and the picture as world.