Sentences with phrase «mystery of nature in»

It was part of the genius of Teilhard de Chardin, in The Phenomenon of Man, to relocate the chief mystery of nature in humankind itself.

Not exact matches

Paul that shed light on the beauty and mystery of ordinary and ephemeral moments in life and nature.

The «traditionalist,» unless he can ground his position more firmly than in a history or a nature so taken, hasn't moved very far toward the mystery of his own existence, toward discovering a Mystery engulfing the limits of his ordering mind.mystery of his own existence, toward discovering a Mystery engulfing the limits of his ordering mind.Mystery engulfing the limits of his ordering mind.»

In our age, in which we have lost the significance of the mystery in sign, let alone the limited signification of truth in any particular sign, it is not amiss in the poet, when he is confronted by inquisitive theorists and urged to pronounce upon the nature of his peculiar calling» the rescue of sign» to speak directly for that labor Eliot calls the purification of the dialect of the tribIn our age, in which we have lost the significance of the mystery in sign, let alone the limited signification of truth in any particular sign, it is not amiss in the poet, when he is confronted by inquisitive theorists and urged to pronounce upon the nature of his peculiar calling» the rescue of sign» to speak directly for that labor Eliot calls the purification of the dialect of the tribin which we have lost the significance of the mystery in sign, let alone the limited signification of truth in any particular sign, it is not amiss in the poet, when he is confronted by inquisitive theorists and urged to pronounce upon the nature of his peculiar calling» the rescue of sign» to speak directly for that labor Eliot calls the purification of the dialect of the tribin sign, let alone the limited signification of truth in any particular sign, it is not amiss in the poet, when he is confronted by inquisitive theorists and urged to pronounce upon the nature of his peculiar calling» the rescue of sign» to speak directly for that labor Eliot calls the purification of the dialect of the tribin any particular sign, it is not amiss in the poet, when he is confronted by inquisitive theorists and urged to pronounce upon the nature of his peculiar calling» the rescue of sign» to speak directly for that labor Eliot calls the purification of the dialect of the tribin the poet, when he is confronted by inquisitive theorists and urged to pronounce upon the nature of his peculiar calling» the rescue of sign» to speak directly for that labor Eliot calls the purification of the dialect of the tribe.

in some ways memory is a better key to the nature of experience than perception, not only because, by the time we have used a datum of perception, it will already have been taken over by memory, but for the additional reasons: (a,) in memory there is less mystery concerning what we are trying to know than there is in perception [i.e., «our own past human experiences»]; also (all) the temporal structure of memory is more obvious.

It is because there is a reason and purpose for the division of human nature into male and female in God's plan, which gives men and women different and complementary, but equally valuable, roles in the Mystery of Salvation.

The mystery of creation and the history of salvation can then be shown anew to the world with great clarity and power as the one unfolding plan of Gods Wisdom and Love in which all things are ordered towards the incarnate Lordship of Jesus Christ in whom we are destined to be made co-sharers of the divine nature (2 Peter 1:4).

These worlds were needed hundreds and thousands of years ago to explain mysteries that today are explained and understood as nature in public school classes.

However, through the mercy of God and to the praise of his glorious grace, the mystery of his purpose in Christ is upheld by the Son, who takes upon Himself the burden of healing and reintegrating our broken nature and vindicating the glory of God in creation.

In sum, even without making explicit reference to liturgical orientation, Pope Benedict's study of the Holy Week mysteries provides evidence for and confirmation of his insistence upon the essential nature of the ad orientem position during the Eucharistic liturgy.

He can not grasp the nature of this continuity, for it is a mystery; but it seems to him that there is an analogy in the relation of the grain that is sown to the corn that grows up.

Men have from time immemorial experienced wonder, mystery, awe, and dread in the face of the inexplicable and uncontrollable forces of nature and of their own inner nature, and have hypostatized these experiences in the gods.

It is an astounding detail when you think about it: The God of all creation, the One who knows every corner of the cosmos and fathoms every mystery, the One who could answer every theological riddle and who, I suspect, chuckles at our volumes of guesses, our centuries of pompous philosophical tomes debating His nature, when present in the person of Jesus Christ, told stories.

I am satisfied with the mystery of the eternity of life and a glimpse of the marvelous structure of the existing world, together with a devoted striving to comprehend a portion, be it ever so tiny, of the Reason that manifests itself in nature.»

The fourth step goes a bit further, to see «the trajectory eventuating in the creation of human historical existence» not «as a metaphysical surd but rather as grounded in the ultimate nature of things, in the ultimate mystery.»

My atheist friends who are emotional and highly sensitive react in awe to the beauty, mystery and complexity of nature, whereas my atheist friends who are cerebral dissect «nature» in a much more detached and analytical way.

It is dualistic, setting the complementary opposites of Grace & nature, Bible and Tradition, faith and reason, and Grace and faith in radical opposition to each other so that, becoming «spiritual» requires us to despise our own humanity — a humanity that God merely loved; but assumed in the Mystery of the Incarnation.

In this sense, and only this sense, I am a deeply religious man... I am satisfied with the mystery of life's eternity and with a knowledge, a sense, of the marvelous structure of existence — as well as the humble attempt to understand even a tiny portion of the Reason that manifests itself in nature.&raquIn this sense, and only this sense, I am a deeply religious man... I am satisfied with the mystery of life's eternity and with a knowledge, a sense, of the marvelous structure of existence — as well as the humble attempt to understand even a tiny portion of the Reason that manifests itself in nature.&raquin nature.»

It may be insight into the divine mysteries, the nature of Ultimate Reality, and of the laws governing the existence of the cosmos, of society, and of individual lives; or the gift of restoring into wholeness broken physical or spiritual health; or the ability to develop, by teaching and in other ways, the hidden possibilities in one's fellow men, and to give direction and purpose to their lives.

Out of this movement, a vision of the cosmos is emerging that is at once more purposeful, more respectful of the mysteries of nature, and more cognizant of the limitations of the human mind in attempting to comprehend it.

In the unceasing human striving from the good to the better, in the contempt of the base and mean, in the universal homage to the true and noble and unselfish, there was, for Israel's thought, just as for ours, a profound mystery that compelled speculation to venture beyond the immediate and tangible, out into the region of cause and nature and beinIn the unceasing human striving from the good to the better, in the contempt of the base and mean, in the universal homage to the true and noble and unselfish, there was, for Israel's thought, just as for ours, a profound mystery that compelled speculation to venture beyond the immediate and tangible, out into the region of cause and nature and beinin the contempt of the base and mean, in the universal homage to the true and noble and unselfish, there was, for Israel's thought, just as for ours, a profound mystery that compelled speculation to venture beyond the immediate and tangible, out into the region of cause and nature and beinin the universal homage to the true and noble and unselfish, there was, for Israel's thought, just as for ours, a profound mystery that compelled speculation to venture beyond the immediate and tangible, out into the region of cause and nature and being.

We are finite creatures, having our lives in the flux, the insecurity, the mystery of nature, of history, and of freedom.

In addition, however, we also recognize ourselves as a part of nature in all its complexity and mysterIn addition, however, we also recognize ourselves as a part of nature in all its complexity and mysterin all its complexity and mystery.

As I rooted around in the text, I discovered several eco-spiritual themes embedded within: the mystery of creation, the goodness of nature, the power of limits, the importance of diversity and sustainability, the ecology of time, the balance of work and rest, the interdependence of everything, and a sense of place, order, and harmony.

The power of the human Orpheus to coerce nature and the gods of the underworld was an extraordinary message in traditional Greek religion.11 This image of human triumph helped make Orpheus founder and hero of the Orphic mysteries, a cultic practice noted for personal asceticism and accomplishment, 12 that demonstrated the immortality of the human soul.

Nothing would be more out of character with mystery, with nature and its evolution, or with history and selfhood, than a drab homogeneity in any phase of cosmic emergence.

In our haste to assign value to the world of nature so as to maximally exploit it (chemists have reckoned that the material value of a person amounts to approximately $ 12), we have foolishly ignored the fact that what we are up against is mystery, God's grace at work.

The realms of mystery, nature, history, and personal existence can take on deeper coherence and significance as we view them in the light of the vulnerability of God.

Percy conveys the postmodern, post-Christian Tupperware partygoer's disappointment in the randomness of a world «lacking mystery and substance» as he employs a playful literary technique involving human «looniness» to explore the dilemma of man's uncertainty about the nature of existence.

The experience of wonder flourishes when one becomes aware of the mysteries and revelations of God in four areas — the inner life of man, interpersonal relationships, science, and nature.

We can only know of it insofar as it is expressed in the primordial nature, for in itself it is God in his hiddenness, in the inexhaustible mystery of his being.

NFP is founded on an attitude of humility in the face of the mystery of fertility, whereby human beings cooperate with God in the creation of an immortal being destined for heaven; contraception is the result of a Baconian - Cartesian «mastery of nature» mentality that puts man in God's place.

Christian theology, for example, continues to locate the arena of mystery primarily in the areas of history or existential subjectivity rather than nature.

Enough for me the mystery of the eternity of life, and the inkling of the marvelous structure of reality, together with the single - hearted endeavour to comprehend a portion, be it never so tiny, of the reason that manifests itself in nature.

The mystery of causation, then, lies in ignorance concerning the nature of change, and such ignorance is not restricted to the many.

Ethical mysticism, on the other hand (also called «mysticism of actuality»), results in world - and life - affirmation, holds that the World - Spirit or God remains ultimately a mystery, and bases its incomplete view of the nature of things on an encompassing life view.

It is enough for me to contemplate the mystery of conscious life perpetuating itself through all eternity, to reflect upon the marvelous structure of the universe which we can dimly perceive and to try humbly to comprehend even an infinitesimal part of the intelligence manifested in Nature.»

Similarly, he writes that in her flower paintings O'Keeffe «uncovers the mystery of nature and its curious affinities.»

Thus, «forms of abstraction» become «the way in which the forces and vitalities of nature [are] set before us as positive mysteries, echoing something about nature and about ourselves.»

It was probably not until the axial age, when the Israelites began to experience mystery more explicitly in the mode of future and promise, that humans began first to realize that we do not dwell in nature with the same instinctive ease that other species do.

Fundamentalism in all its forms, traditionalist and sectarian, affirms the ontological and the historical, but repudiates the category of the mythological, thus manifesting either insensitiveness to the vastness of the mystery of God's being and purpose, or else ignorance of the true nature and the necessary limits of history.

Far from being, as it later became, a too precise surveying of the divine nature, this trinitarian experience involved, at first, a humble and grateful acknowledgment of unfathomable mystery in the Eternal.

torrance's position, which i agree with, is that basically jesus, being in his very nature God, will always remain a mystery to us, not altogether knowable, because he simply can not be reduced to our observable categories that are a part of the created order

In that sphere, we are woefully inadequate to even address the subject; that being the mystery of the divine - human nature of the God - Man Jesus.

The nature of the Church's message and the power of the media to communicate are necessarily in tension, for at least seven reasons, which are worth enumerating: (1) The mystery of faith calls for an approach by reverence, by worship, while the investigative mode of the press makes for irreverence.

And though we may never fathom the full mystery of God's nature as Father, Son, and Holy Spirit, we still can know the glorious fact of his presence in our minds and hearts.

Although they generally agree that mystery is in some sense gracious, salvific, and fulfilling, there are endless variations in their imaginative envisagements of the nature of ultimate reality.

Staff of the Museum of Natural Sciences in Raleigh have hidden 500 «Mystery Boxes» across the Triangle to promote the opening of the museum's Nature Research Center on April 20.

But most of all diving offers a glimpse of something entirely different; a complex and beautiful world to which we can only be the most transient of visitors, but where the visit leaves one in wrapt contemplation of the mysteries of nature.

«Nature still has a lot of mysteries, even with very familiar phenomena like lightning,» says Teruaki Enoto at Kyoto University in Japan.