Sentences with phrase «mystery of being»

She broke open the nard of mystery of our being, of who Christ was, and Jesus stated the she «has done a beautiful thing to me.
God gains nothing by being adored, but we gain everything because we are blessed by being drawn ever deeper into his presence, knowing and loving him more and more as he allows us to enter the endless mystery of his being as Father, Son and Holy Spirit.
There are many mysterious things about the modern world, but the biggest mystery of all is how «the sexual revolution» is viewed as some sort of feminist triumph, when the objective truth is that if the most despicable, cretinous, woman - loathing men of a century ago had outlined their....
(3) When an entire continent — healthier, wealthier, and more secure than ever before — deliberately chooses sterility, the most basic cause for that must lie in the realm of the human spirit, in a certain souring about the very mystery of being.
And the greatest mystery of all is how Apted corralled a cast of such high quality.
How will you grasp what Gadamer is saying if you are resolutely unprepared (as most philosophers are) to acknowledge the ontological mystery of a Being that speaks directly to us» that is, to our troubles, our innermost issues of identity and value?
By Trapani's account, Maritain was able to show how art and poetry bring together two infinities: the irreducible complexity of human personality («the Self») with the superabundant mystery of being («the Things»).
Through this transparency we see not a loving Father, as tradition has asserted, but the awful mystery of being.
Indeed, our knowledge of the Universe as well as our role within it lead deeper and deeper into the impenetrable mystery of Being.
The axiom of Feuerbach's criticism of religion is that anthropology is the mystery of Christian theology: «Man is the God of Christianity, Anthropology the mystery of
Everything both reveals and conceals the all - embracing mystery of being.
They have differing theologies and politics, but are united by a love of food and the eternal mystery of being men and women.
We turn to the arts to help us understand and gain perspective on what remains: our emotions, our unanswerable questions, and the general mysteries of being alive.
But she agrees that in some odd way her life illustrates the glorious mystery of being chosen and redeemed by a sovereign God.
The biggest mystery of all is the one cited by Stephen Hawking in A Brief History of Time: Why is there something rather than nothing?
When an entire continent — healthier, wealthier, and more secure than ever before — deliberately chooses sterility, the most basic cause for that must lie in the realm of the human spirit, in a certain souring about the very mystery of being.
All human beings have what Cicero called a sensus divinitatis, an unshakable intuitive knowledge that there is a God, a feeling that back of being of the world lies the even greater mystery of the being of God.
These laws are thought to exclude the possibility of anything beyond them, of any mystery of Being or of any God.
Egotheism, by contrast, is awestruck wonder and thanksgiving to God for the staggering miracle of unrepeatable life, the utterly unique self - consciousness that enables one to say «I.» In a 1960 remembrance of his childhood, Updike traced his transcendent sense of self - importance to the mystery of being an incarnate ego: a self within «a speck so specifically situated amid the billions of history.
To make a mystery of it is to misunderstand it.
Surely spirit is the best category we have, for in our human experience it describes responsible creative being, and yet it suggests the mystery of that being.
Hart correctly emphasizes that for Heidegger thinking is an «attentive awaiting on the mystery of being as such,» while the sciences «are of their nature quantitative investigations of the physical realm» and thus concentrate on measuring extant «things.»
Furthermore, as I have indicated, this is implicit in what Tillich says about the revelation, although he identifies the revelation with the mystery of being and not with the communion.
By contrast, the phenomenological awakening to the mystery of being reserves a unique role for thinking, which both elevates and humbles its mission in contrast to any regional investigation.
According to one interpretation there is the mystery of being, as Tillich says.
His suffering, his rejection, his crucifixion, the apparent futility of all his striving, combined with his unwavering devotion, as pictured in the New Testament, obliterate the significance of the man except as a transparent medium through which we become aware of the mystery of being.
I claim that the communion revealed in the fellowship of the disciples with Jesus is what has the power to do this and not the mystery of being.
For those of a philosophical bent, this chapter looks like a Magisterial response to Martin Heidegger's 1953 essay «The Question Concerning Technology», which suggested that the modern fixation with technology has made men think falsely that they can control the mysteries of Being.
Therefore, a theology of revelation has to be concerned with the question whether religious symbols are only our imaginative human constructions, as theologian Gordon Kaufmann asserts, (see Gordon Kaufmann, An Essay on Theological Method [Missoula: Scholars Press, 1975]-RRB- or whether they can be taken as interruptive, revelatory mediators of a mystery of being and new life that lies beyond our own power to penetrate.
However one interprets the «mystery» of existence, the mystery of being, and of being human, there is palpably a real mystery.
He never refuses to love, but the specific action of his love lies within the mystery of his being which no ontologieal analysis can fully penetrate or exhaust.
A renewed trust in our capacity for rational objectivity opens the mind to the mystery of being, just as a deep engagement with the revelation of Christ leads the mind toward a more realistic, honest approach to all of reality.
More and more, our culture has become incapable of reverence before the mystery of being, and therefore incapable of reverent hesitation.
In the pearl - pale dawn of philosophy, in the writings of the pre-Socratics, the mystery of being showed itself with rare immediacy.
It demarcated a boundary between the sacred and the profane and thereby created a sheltered place in which the encounter between human beings and the divine (which is the mystery of being in its most eminent and compelling splendor) could occur.
If we should ever achieve this attitude, then perhaps the mystery of being might open itself anew to us, God or the gods might return in the glory of true divinity, poets might arise again to speak the names of being...
Under the intellectual and cultural regime announced in Descartes» writings, the mystery of being has simply become invisible to thought.
It is at least still pious; it still feels wonder before the mystery of being even if it has largely forgotten how to name that mystery.
All true art, everything worthy among the works of our hands, comes into being in the space that our intimate closeness to the mystery of being opens before us; our art (especially poetry) is the highest way in which being gives itself to us in any age, showing itself in the creative response it evokes from us, both by its generosity and by its elusiveness.
Hence, rather than beginning from wonder before the mystery of being (the origin of all philosophy), Descartes began by trying to certify the reality of his perceptions and on the foundation of his own irreducible subjectivity as a «thinking substance.»
This, for Heidegger, was the first obvious stirring of the will to power in Western thought, the moment when philosophy first tried to assert its power over the mystery of being by freezing that mystery in a collection of lifeless, invisible, immutable «principles» perfectly obedient to the philosopher's conceptual powers.
As a cultural reality it is the perilous situation of a people that has thoroughly — one might even say systematically — forgotten the mystery of being, or forgotten (as Heidegger would have it) the mystery of the difference between beings and being as such.
As Paul Tillich has put it, revelation is the «manifestation of the mystery of Being
They are events of philosophical inquiry and of religious revelation — events though which humanity becomes attuned to the mystery of being.
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