Sentences with phrase «life meaning concerns»

Kevin frequently works with clients dealing with the emotional, mental and spiritual dynamics of depression, anxiety, grief, attention deficit, trauma, vocation and life meaning concerns.

Not exact matches

As far as the financial services industry and virtually all the exhaustive research is concerned, meeting retirement needs means replacing a percentage — the most commonly cited figure is 70 % — of earnings during your working life.

They're not concerned about living within their financial means but find more value in money and success.

The company is by no means a charity, but as long as the bills are paid and everyone makes a fair living, all other financial concerns are secondary.

It's inevitable, I think, that these issues be thoroughgoingly «pop» — by which I mean concerned with the moral life as we live it today.

To postmodern critics, such concerns suggest that life has a «plot,» as in a well - crafted novel, but of course what they are really pointing out is that such issues have no meaning in the absence of a transcendent grounding.

In recent years there has risen a new type of the same concern in that the advancement of human ability to control and manipulate the natural forces by means of science and technology has created life threatening situation in terms of the pollution, nuclear weapons, and intervention of the natural process with the unforseen consequences.

The report we cited concerning recovery from heart attack, if proved correct by more trials, would mean that for years now our health professionals have been killing heart attack patients, whilst trying to save their lives.

But this concern has led me also to try occasionally to deal directly with the meaning of a holistic faith for the practical day - by - day life of Christian churches.

But these legends are the historical witness for the meaning of Jesus» message concerning the Kingdom, which tears men up by the roots from their business life and from their social relationships and commands the dead to bury their dead.

Yet through all these diversities of phrasing — whether faith was thought of as a power - releasing confidence in God, or as selfcommitment to Christ that brought the divine Spirit into indwelling control of one's life, or as the power by which we apprehend the eternal and invisible even while living in the world of sense, or as the climactic vision of Christ as the Son of God which crowns our surrender to his attractiveness, or as assured conviction concerning great truths that underlie and constitute the gospel — always the enlargement and enrichment of faith was opening new meanings in the experience of fellowship with God and was influencing deeply both the idea and the practice of prayer.

Usually, even a non-Christian knows something about the earth, the heavens, and other elements of the world... Now it is a disgraceful and dangerous thing for an unbeliever to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics... How are they going to believe these books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven?

Whether it is expressed in religious terms or not, the meaning of life, values, destiny — ultimates — are matters of faith and therefore are religious concerns.

We already found that Jesus being there for others means that the transcendent is met in the concern for others as given to us in the life and way of Jesus and our faith is nothing but «participation in this being of Jesus».

This means that environmental concern and care for animals is part of living according to the gospel.

In our discussion we shall ask first what theological statements can be made on the subject of private prayer, examining afterwards if liturgical prayer (as distinct from the Eucharist and the administration of the sacraments with which we are not here concerned) can be preferred to it at all, and if so, what such a preference means for the practice of the Christian life.

If religion is significant when it deals with the whole range of man's experience (which it is the business of reason to co-ordinate) and when it is concerned with the widest meanings, connections, and implications (all of which are the province of reason), and if religion is good when it promotes community (which is the function of reason in the life of the mind), it follows that reason must be a powerful ally of significant and good religion.

I use the term «moral consequences» because being unemployed affects the meaning and quality of life for the person concerned, his or her family, and society as a whole.

Concern with internal relations means, not that one disavows structured meaning to which intelligible inquiry can address itself, but that, to attend to it with any sense of reality, one must employ a mode of inquiry that is appropriate and adequate to deal with structure that is living, that is, dynamic in an organic sense.

Following James Gustafson, I have taken as a central concern the task of finding the most appropriate means to articulate how Christians have understood, and do and should understand, the relationship between Christ and the moral life.

One does get the impression, however, that if Farley had his way, there would be in many of our seminaries much less preoccupation with education for the professional tasks of the clergy and much more concern with learning how to discern theologically the meaning of «ecclesial presence» in the various situations of life in the world.

And what he seems concerned to emphasize in this recent article is that (assuming the truth of the Christian understanding of existence) the Christian revelation embodies a view of life that objectively represents the meaning of human existence, so that if a person is indeed to grasp in a reflective way what the meaning of life in fact is he or she must understand it precisely in the way represented by the Christian witness.

Not sure i am convinced because how do you explain the verse an eye for an eye in the old testament there have always been consequences for wrong doing and stiill are for sin.If we believe the word then that word is from God not satan.As far as satan is concerned he uses violence as his tools of trade he works on our fears and is limited to robbing stealing and destroying he does nt have anything else.Violence confirms to us that there is a spiritual battle going on both on the earthly plane and in the heavenlys and the battle is over souls.The verse the kingdon of heaven is expanding and violent people take it by force is referring to that spiritual battle and as satan uses violence to expand his dominion so does God use violence to counter him.So what does he mean by that term for me i think it is saying that the the force of evil that satan uses or violence is overcome by a greater violence or force a more powerful one that being the Love of Christ.Through the cross we see that clearly portrayed and in our lives that very same battle is still happening right now for dominion be clear if we walk in the flkesh satan will have dominion over us but if we walk according to the spirit and abide in Christ we have freedom from our old nature.and satan.He can oppose us but he wont be able to influence us if we are in Christ.

Jeremy Myers, i think you are wrong and David is right, so many out there are preaching you can live any way you want and be right that Grace covers any sin, they really believe that, that is not what the bible says, God was very concerned about sin so much he sent Jesus his son to die on a cross for us, if we accept Jesus as our savor then we are to obey his commandments, not break them, we are to live a righteous and holy life as possible, the bible plainly list a whole list of things if we live in will not to to heaven unless we repent, if we die while in these sins, we will not go to heaven, what is the difference, between someone who said a prayer and someone who did not, and they are living the same way, none, i think, if we are truly saved it should be hard to do these things let alone live and do them everyday, i would be afraid to tell people that it does not matte grace covers their sins, i really think it is the slip ups that we are convicted of by the Holy Spirit and we ask for forgivness, how can anyones heart be right with God and they have sex all the time out of marriage, lie, break every commandment of God, i don't think this is meaning grace covers those sins, until they repent and ask for forgiveness, a lot of people will end up in hell because preachers teach Grace the wrong way,, and those preachers will answer to God for leading these people the wrong way, not saying you are one of them, but be careful, everything we teach or preach must line up with the word of God, God hates sin,

If this is what it means to be human, it may be no surprise that bioethics — concerned as it is with Bios — should, especially at its most philosophical, focus so much attention on the beginning and end of life, on birth and death.

The result is that America is a nation deeply divided between people who are concerned about real - life issues — war and peace, social justice, the health and welfare of people — on one hand, and other people who are concerned, instead, about «values,» by which they mean adherence to ancient taboos, dependence on a magical God, enforcing acceptance of ancient creeds, requiring everyone to believe as they do, and finding safety in raw (though often hidden) social and economic power.

It is when we look at the meaning of life within its broadest possible context that we become concerned with hope at its deepest level.

There is a «practical» meaning of practice, which concerns the preservation or definite improvement of mundane human life, and which therefore is bound up with a more or less articulate understanding of the human condition and its limits.

This chapter deals with religion as a particular facet of education in a democracy, but more significant is the fact that all of the preceding chapters set forth a religious point of view by demonstrating what the life of ultimate devotion means in a wide range of human concerns.

This deepening and solidification has produced several highly significant developments in Buber's thought: a growing concern with the nature and meaning of evil as opposed to his earlier tendency to treat evil as a negative aspect of something else; a growing concern with freedom and grace, divine and human love, and the dread through which man must pass to reach God; a steady movement toward concern with the simpler and more concrete aspects of everyday life; and an ever greater simplicity and solidity of style.

He is concerned with the theologico - philosophical, epistemological, psychological, phenomenological and historical analysis of the nature and meaning of religion and with the forms of expression of religious experience and the dynamics of religious life.

This concern with the students» personal lives do» not mean that the students do not learn the classics, Jewish and otherwise, but they do so in order that they may become whole persons able to influence others and not for the knowledge itself.

It has a broad meaning describing the beginning of life in Christ now, but here it concerns the church's future at.

For eternal life does not mean the endless prolongation of a conscious self but a life of such quality that, having no further concern for self - interest, can transcend death and rise to a fresh mode of manifestation in the lives of men who follow.

For, if faith is «trust in God's love alone for the ultimate meaning of our lives and loyalty to this same love and to all to whom it is loyal as the only final cause that our lives are to serve,» then a concern for justice, including political justice (the creation of a more humane and just social order), clearly follows from an attitude of faith without being identical with it.

Thus in our present situation the hermeneutical problem (how traditional words, concepts and symbols are to be interpreted intelligibly in our cultural present) on the one hand remains the problem for those concerned with the theoretical issues of theology, and on the other the issue of liberation represents the center for those concerned more with the meaning of theology in life and in action.

His voice and thoughts are ripe for the world to glean from... It's as if he is saying, «Listen, you normal people, I don't get why you think you have this burden or voice to try and make a difference, voice concerns, create a place for commiseration and though experiments... leave that to us, the few who should have the loudest voice, who are apart of an elite line of life commentators... I mean, for me, it's my God given job... For God's sake, I HAVE TO do this to support my family.

«If God is not personal,» wrote Fosdick, «he can feel no concern for human life and a God of no concern is of no consequence» (The Meaning of Faith [Association, 1918], p. 64).

It means concern, not only for those near us but for all God's children — our brothers of every race and nation, of every part of the world, and of every station in life.

But here we see what the kingdom means for daily living in terms of its worth which calls forth quest, the conditions of its entrance, the call to continuing obedience, and the assurance of divine control and concern which undergird hope.

Resurrection does not mean the endless prolongation of a conscious self but a life of such quality that, having no further concern for self - interest, can transcend death and rise to a fresh mode of manifestation in the lives of men and women who follow.

Life does not mean the endless prolongation of a conscious self but a life of such quality that, having no further concern for self - interest, can transcend death and rise to a fresh mode of manifestation in the lives of men who folLife does not mean the endless prolongation of a conscious self but a life of such quality that, having no further concern for self - interest, can transcend death and rise to a fresh mode of manifestation in the lives of men who follife of such quality that, having no further concern for self - interest, can transcend death and rise to a fresh mode of manifestation in the lives of men who follow.

The teacher's approach to such problems might start from three assumptions: (a) the teacher should be concerned with how science fits into the larger framework of life, and the student should raise questions about the meaning of what he studies and its relation to other fields; (b) controversial questions can be treated, not in a spirit of indoctrination, but with an emphasis on asking questions and helping students think through assumptions and implications; an effort should be made to present viewpoints other than one's own as fairly as possible, respecting the integrity of the student by avoiding undue imposition of the lecturer's beliefs; (c) presuppositions inevitably enter the classroom presentation of many subjects, so that a viewpoint frankly and explicitly recognized may be less dangerous than one which is hidden and assumed not to exist.

«To be religious,» said theologian Paul Tillich, «is to be grasped by an ultimate concern, a concern which qualifies all other concerns as preliminary and which itself contains the answer to the question of the meaning of life.»

Gestalt therapy challenges the «aboutism» of endless intellectualizing (in theology and philosophy) concerning the «ultimate meaning of life» which so often becomes a substitute for the direct, enlivening experiencing of spiritual reality.

In the first place such education, now as always, is concerned with the nurture of men and women whose business in life it will be to help men to see their immediate perplexities, joys and sufferings in the light of an ultimate meaning, to live as citizens of the inclusive society of being, and to relate their present choices to first and last decisions made about them in the totality of human history by Sovereign Power.

By social ethic I do not mean something opposed to a personal ethic, but one which is concerned with the issues between groups and nations where the decisions taken alter the lives of multitudes of people and the direction of history.

His principal message at present is about evangelisation, echoing the call of recent popes, and giving voice to a widespread concern about a sense of life having lost its meaning for many people «There is this reduction of living to a general soft - core list of things: money, health, individualism.

Thus, whether we begin with the meaning of the self - image or with the meaning of acceptance, the religious question concerning that reality which is the context of our lives becomes the existential question, that is, one concerning which we have to make a decision.

Spiritual intimacy is the nearness that develops through sharing in the area of ultimate concerns, the meanings of life (to both partners), their relationship to the universe and to God.