Sentences with phrase «natural order of creation»

The wise sought guidance in the natural order of creation itself, in the visible workings of a stable world.

Not exact matches

KFC is experimenting with a new creation, so ghastly, it may it fact threaten the very foundations of natural order.

Röpke locates wealth creation «not in «capital,» machine models, technical or organizational recipes or natural wealth, but in a spirit of order, foresight, combination, calculation, enterprise, human leadership and the freedom to shape life and things, also in citizenship, responsibility, loyalty to work, reliability, thrift and the urge to create, and in a civil middle class, providing the humus for all this» things, in short, which can neither be conjured up from the soil, nor imported.»

Haught clearly sees Jesus» death on the cross as a natural event in the order of creation.

One might call this natural law, or, in good Lutheran fashion, speak of the orders of creation to point toward the given structures of life and the human person.

For Christians, concepts of reason, natural law, orders of creation, and civil virtues are true for all humankind.

Yet for all the affinity between the Thomist - Aristotelian theory of natural law and the Lutheran theology of the orders of creation, we will need to observe the fundamental differences between them that Barth's criticism blurs.

Barth's relentless attack on natural theology motivated his rejection of the orders of creation, because of its family resemblance to the idea of natural law.

As the empty tomb of Christ above all reveals, the verdict of God that rescues and redeems creation also overturns the order of the fallen world, and shatters the powers of historical and natural necessity that the fallen world comprises.

In striking contrast are those who regard advances in natural science primarily as a deepening of insight into the wonders of God's creation, as an opportunity, therefore, to understand better the intricacies of the natural order that allow the purposes of that creation to be realized.

Over against such a view, the biblical perspective stresses the contingency of natural order, as it is dependent on the free act of creation.

Understandably, Barth reacted to these distortions by rejecting such «natural theology» root and branch — Catholic natural law, Luther's «orders» and Emil Brunner's «orders of creation,» along with «natural» orders of race and nation proclaimed by the German Christians.

That Word spoken in the creation of the natural order also brought Israel into existence, and that Word incarnate in Jesus of Nazareth became the means whereby the church, the body of Christ, was created.

God's natural order can still be grasped at by the common sense of men of good will, but the full truth and meaning of creation, the separation of the sexes and of human nature, will only ever be in part and obscurely viewed when the determined and determining purpose of the mind of God is recognised in creation, holding all things relative to Himself — and to His plan to enter creation as its Lord and King.

The biblical view, by contrast, considers creation fundamentally good; it takes a positive view of the natural order and is concerned about events within history.

Then, the recently translated lecture, the third, extends into a discussion of the growing multiplicity of forms in creation, through evolution, and specifically tackling the question of causation by God as creator, and secondary, natural causes within the created order.

Second, this gathers up all of creation into a natural, organic social structure which evolves towards order and fulfillment.

It was natural for the medieval thinker to see purpose and order in creation because of their theistic and teleological worldview.

Again, the insistence on the societal nature of the world, and on man's genuine participation since he himself is organic to that world, illuminates the Christian belief that man belongs to the creation and that the whole natural order, as well as human history and personal experience, is integral to the purpose of God.

Dust and Water are vital natural phenomena, which can be understood as ecological orders describing the cycle of creation and extinction.