Sentences with phrase «matter is evil»

The Gnostics are right, matter itself is evil!

If matter is evil, how could it be liberated?

«Never say, «Matter is accursed, matter is evil»: for there has come one who said, «You will drink poisonous draughts and they shall not harm you», and again, «Life shall spring forth out of death», and then finally, the words which spell my definitive liberation, «This is my body».

Western church fathers condemned him as a gnostic, but he was not a gnostic except in that he thought that matter was evil.

Not exact matches

Whenever I hear folks whine about the evils of capitalism and corporate America — how corporations are not people — I wish they could understand that it's not the size of an organization that matters, but how well it maintains an innovative culture as it grows.

Outside of being evil, of course, it doesn't really matter what if it is work, fitness, collecting stamps, gardening or almost anything.

To endorse gay marriage, abortion and distruction of innocent human life, no matter what color of that child is unnatural and evil.

Your disgusting evil god is nowhere to be seen, fortunately no matter what you think the voices in your head are telling you.

Religious leaders free themselves from the obligation of talking about evil, by pretending that it's only a matter of free will and people can choose what they want and the consequences are only personal («between you and God»).

Where we draw that line between good and evil — between what can be done and what must never be done — is a matter for debate.

Giving or taking access to items doesn't matter (so long as the item itself isn't evil) but a firearm is nothing but a tool... no different than a hammer or a saw... using it for self defense is openly condoned by the Bible.

Thus Evangelical Catholicism, knowing that its being a Church of sinners is another impediment to mission, emphasizes that friendship with the Lord Jesus is a matter of constant conversion of life; that this conversion involves the rejection of evil and sacramental reconciliation with Christ and the Church when we fail; and that there are degrees of communion with the Church that are not identical with the canonical boundaries of the Church.

A kid may not understand «why» you tell him / her not to do something (that something they are about to do is dangerous, illegal, immoral, or «evil»); it only matters that you have commanded him / her not to do it.

For many years I believed, like you, that it was a matter of whether I did more good than evil to be saved... until I discovered otherwise.

@Gaunt Good and evil do matter, however, just being good doesn't get you into heaven.

But, as John Paul, Havel, and others said at the beginning of the revolution and say now, it was above all a matter of people discerning the possibility and moral imperative of «living in truth» and «calling good and evil by name.»

CommonSenseSam - I think self righteousness is the root of all evil, no matter what someone chooses to believe in or not, and I will not tolerate it from anybody.

It doesn't matter that everything they do is evil, vicious, and criminal.

I often ask my wife if what i did or said was evil and i more often then not get «yes» so as i said before, i believe its a matter of perspective of those involved and the society it takes place in — but now in the modern day where your actions are on youtube in a seconds notice — the world is the final judge... and that does» t bode well for the U.S.

Plotinus recast the Platonic unease with the material world in a straightforward manner: «The nature of bodies, insofar as it participates in matter, will be an evil» (Enneads, 1.8.4).

«Good versus Evil: it is that simple,» declared a businessman's letter urging Bloomington citizens «to prayerfully make it a matter of immediate personal decision: to shun the sodomites and their supporters, to use every lawful device to eliminate homosexual activity in this area, and to rededicate our community to standards set forth by God.»

But until that summer, this litany of evils, one that could be greatly extended, had seemed a matter of miscellaneous problems against which some headway was being made.

It is so obvious that: a) those held in slavery were human beings (a biological category); b) all humans are by nature persons (a philosophic category), that is, beings with inviolable worth that ought never be treated as means to an end; and c) the evil practice of slavery was not a private matter - the whole community is harmed because we are all communal beings by nature, in solidarity with those who are treated unjustly.

In this kind of theodicy Gethesemane, the cross, and the resurrection are important foci for understanding the depths of God's love, who, in creating an unimaginatively complex matrix of matter eventuating finally in persons able to choose to go against God's intentions, nonetheless grieves for and suffers with this beloved creation, both in the pain its natural course brings all its creatures and in the evil that its human creatures inflict upon it.

If a person bearing the name of magistrate is doing evil rather than good, where does that leave the matter of submission?

«God loves you, no matter who you are or what you've done» sounds much better than «you're gonna burn in a lake of fire if you don't change your evil ways!»

If, again, we look at God - become - man we find that as a matter of course and of habit he opened his personality to God not merely to be sure that he was following the divine plan of action but to receive potent spiritual reinforcement for the overcoming of evil.

Now in this country of traditional Christian values, a land which may well lead the world in matters of justice and liberty, it is very easy to underestimate the powers of evil.

But so are the structures as such in bondage, so that no matter what one does and however noble one's intentions, there is something of evil in the result.

Professor Hartshorne, who has much more to say on this matter, believes that «the Christian idea of a suffering deity» «symbolized by the Cross, together with the doctrine of the Incarnation» (C. Hartshorne: Philosophers Speak of God, p. 15 [University of Chicago Press, 1953]-RRB- may legitimately be taken as a symbolic indication of the «saving» quality in the process of things which despite the evil that appears yet makes genuine advance a possibility.

Religion, no matter which you choose, is not evil.

No son of God is going to be fooled for a moment by your evil diatribe, we will trust our heavenly father no matter what lies you tell.

The word «God» is irrelevant to the religious problem unless the word is used to refer to whatever in truth operates to save man from evil and to the greater good no matter how much this operating reality may differ from all traditional ideas about it (MUC 12).

It makes you feel imprisoned no matter whether your jailer is supposed to be benevolent or evil.

The existence of evil, its cause, God's attitude to it, the relation of God's omnipotence to it — these are all matters for an irrelevant metaphysical dissertation.

I will conclude by saying that on the atheistic there is no objective morality anyways so I don't believe that the atheist has any grounds for accusing God or anyone else for that matter if doing anything evil or wrong.

33 It is no easy matter to change such a steady disposition for evil.

The problem is that the attackers no matter that they were a minority ot not, carried out that evil act in the name of a religion.

Because no matter how evil a person may be, he is made in the image of God and only God has the right to erase this image.

Likewise, wrestle as we may with the problem of evil, the heart of the matter is found in the great refrain of this Genesis story after the account of each «day» of creation, which says, «And God saw that it was good.»

The insistence that communism and fascism be weighed on different moral scales continues, says Martin Malia in his introduction to the American edition of The Black Book, because «no matter what the hard facts are, degrees of totalitarian evil will be measured as much in terms of present politics as in terms of past realities.»

The problem of evil in such matters is not the intellectual question of why a good God lets these things happen.

Or are they the same, but you think our senses of good and evil don't matter, only God's does?

Why does it matter whether it's «evil»?

No excuse for being evil and inflammatory, no matter which side you are on.

Yet when we look at the matter closely, we shall find that not only are they not good, but on the contrary deleterious and evil passions.

In Adam's case, however, it is a matter of «becoming - like - God» through knowing good and evil, whereas in Yima's it is a matter of «being - like - God» through proclaiming oneself as the creator both of one's existence and of the values by which that existence is judged.

For political realism as for philosophical idealism Evil was not a very serious matter.

Adam and Eve (real or representative beings matters not) began to doubt when they looked at the tree of the knowledge of good and evil before they were fully prepared for it.

Thus what is good is not pure spirit, any more than what is evil is matter.