Sentences with phrase «natural orders of this world»

This Jesus is proclaimed as the revelation of a God who is not dependent on the natural orders of this world to achieve his ends.

From the natural order of the world comes its dependability, without which there would be no science, no ordered control of physical forces or events, none of the security which comes from knowing that the physical world is at least in large measure calculable.

Eating fruits and vegetables that are in season puts us in harmony with the natural order of the world around us, and nourishes our bodies in the best way possible.

Most of us don't take time to think about what the true natural order of the world is.

Not exact matches

In order for this to work, as Bill Nye pointed out there have to be natural laws established and provable, repeatable and predictive of future experimental results that hold up to peer review by the whole world of true scientists.

There is order ALL around, and it is a corollary of the matter and natural forces which shape the world.

Now, you are telling us that it's about the «proper order» of temporal, natural things here in this world (family, church) which, as far as you know, will cease when we get to heaven.

The inventiveness of human beings has devised new means for exploiting the natural resources of the world — tools and machines of all kinds; and materials have been contrived by human beings out of combinations of natural materials in order to satisfy new wants.

A justified process - rooted philosophical appreciation of social canons can be taught through a pedagogical strategy that begins with their critique, that expunges them from the natural given furnishings of the immediately real in order to rediscover them as the inherited cultural accretions by which we transform the immediately real into a world of enduring meanings and human significance.

What ties together Shenk's different arguments is what I call the divine inversion — the many ways in which God acts contrary not merely to physical nature, but to what humans take to be the natural order of things in the social and political world.

In starting with the evolving world, I do not presuppose like the naturalists or Marxists that the world is self - sufficient, i.e., that it has all the powers needed to evolve itself, for this presupposition which is really nothing else but the notion of an Aristotelian nature has not really transcended the dualism of a natural and a supernatural order.

We do not need to reject or twist defined doctrines in order to present our faith credibly in this new age of discovery, neither do we need to distance ourselves from the scientific consensus about the natural world.

Just as Thomas Malthus had shown how population had the capacity to increase faster than the food supply, so this computer - based report concluded that world order would collapse if population growth, industrial expansion, increased pollution and the depletion of natural resources were to continue at current rates.

Is it not a scandal how few of the clergy and professors of theology decide to devote their lives directly to the study of the natural order — as more of them did in centuries past to the world's everlasting benefit?

This is clear in Whitehead's description of the natural social order: «In reference to any given society, the world of actual entities is to he conceived as forming a background in layers of social order, the defining characteristics become wider and more general as we widen the background» (PR 98 / 150).

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.

Even granting something like the teleological order I have asserted, however, some may doubt that this formulation adequately states our responsibilities to our natural habitat, especially responsibilities to the diversity of species in the nonhuman world and to individual animals, at least within species whose members exhibit the capacity to suffer.

This insight explains the vehemence of his attack upon the German quest for the historical Jesus, just as it illuminates his behavior» during his first years at Lambaréné, when he ransacked the intellectual storehouses of the world's religions in order to find some way to conceive of an affirmation of the world that was not merely mindless hedonism, a way that could motivate a powerful urge toward human betterment, toward perfection within the structures of natural existence.

A «specific divine action» is required in order to produce «a new level of being,» one which the natural world can not reach on its own resources.

The natural scientists, especially the elite group who are members of the National Association of Scientists, have taken Einstein's advice that a personal God could not intervene in a world of «ordered regularity of all events» and that «religion should give up a God who concerns himself with fates and actions of human beings.»

God the Creator in his wisdom and goodness has chosen to make a world of human freedom, of natural order, and of intricately interwoven physical and social relationships.

By «modern common sense» we mean the basic understanding that in order to explain the events and circumstances of this natural world we must look to other events and circumstances within this natural world.

The conception of God as immanent in the world order was one of the ideas by which nineteenth - century theology sought to get God back into the world from which a strictly Darwinian interpretation of the natural processes would seem to have excluded Him.

Insofar as God controls the world, he is responsible for evil: directly in terms of the natural order, and indirectly in the case of man.

And the reason I still pray for a divine interruption in the natural order of things, in the way of the world, is because I believe that God is, truly, wonderfully, redemptively, Love.

But the root cause of the opinion that God is a threat to human creativity is due not to a defect in logic but to the false assumptions derived from a static frame of reference that pictures God as a metaphysical and Transcendent Other, and this world as an autonomous natural order.

The basic realities they conceptualized in order to explain the phenomena and natural events of their world they spoke of as gods and spirits.

It is an absurd, but nonetheless real, challenge to defend the idea that «true» and «false» exist, that «right» and «wrong» have meaning, that the contours of the natural world have significance, and order, and law.

They saw the connection between our industrial system, the striving everywhere to extract more from the natural world in order to expand the artificial one, and the decay of eco-systems.

This self - activity is denied to the world as a whole if God is its primary (coercive) cause, and it is denied to the individual parts if they are determined by the secondary causes of the natural order acting in God's stead.

As natural men, Paul is saying, we die; as members of the new community we share proleptically in the life of the world to come, the new and divine order which is indeed already breaking in upon us.

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

The latter are needed in order to check the tendencies of the former to replace the natural world with an unsustainable and inhuman artificial one.

The practitioner must avoid such laziness and actively root out deceptive ideas in order to be fully available to the awesome dimensions of the natural world.

Science presumes an intelligible underlying order; and also, given that the human mind is directly related to the natural order and thus to the whole of the cosmos, this relatedness means that the world can not be accidental.

The Beatified Scientist An important part of combating the myth of the opposition of faith and science is a proper historical appreciation of the irreplaceable contribution of men of faith to the rise of science and its great leaps: scientists who rigorously studied the natural world precisely because it is God's own order given to the world that makes it rational and worthy of investigation.

A brilliant school of interpretation of Greek mythology would have it that in their origin the Greek gods were only half - metaphoric personifications of those great spheres of abstract law and order into which the natural world falls apart — the sky — sphere, the ocean - sphere, the earth - sphere, and the like; just as even now we may speak of the smile of the morning, the kiss of the breeze, or the bite of the cold, without really meaning that these phenomena of nature actually wear a human face.

Darwin's theory of the natural selection of chance variations put an emphasis on the role of chance in determining the order of nature in the living world.

Scenic vistas are certainly to be valued, but one of the things that has to be resisted is a knee - jerk impulse to keep things in the natural world exactly the way they are in order to continue looking at them.

The image of God as a supernatural being, who from time to time intervenes in the affairs of the natural world in clearly recognizable ways, and who can suspend or reverse the usual behavior of natural phenomena, if He so wishes, in order to perform His will, is one which has become less and less tenable as the new world has emerged.

Yet it can not be denied that many persons have been impressed by the order and beauty of the world, the intricate complexity and interdependence of natural forms; a response of wonder in confronting nature is not confined to primitive man.

In any case, the hypothesis of physical chance posits an indeterminacy at the base of cosmic reality, and this again forces us to ask whether the natural world is influenced by any sort of ordering principle.

I was simlpy making the point that in the natural world all things tend toward decay or disorder, and that any order (ie the resence of intelligent life), is a strong evidence for the existance of God (Higher intelligence).

He is also in relationship to the world of nature, from which he has been produced through the purpose and act of God; he is not a stranger in the natural order, but genuinely a part of it, although as human he is also distinct from it.

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.

This is observable law all around the entire known universe, and without the intervention of intelligence there is not one singe recorded instance of the natural world resulting in greater order or organization.

For process thought, «nature» includes the total experienced and experienceable world; it comprises the whole natural order with its power of creating, recreating, and redeeming the human person.

Indeed, in my experience, visiting the Bodies exhibit was much more like reading the scientific writings of a J. Henri Fabre or an Erwin Straus (in short, of scientists who reveal beauty, order, and meaning in the natural world) than like reading a clinical biology textbook.

Loren Eiseley thought that much of the modern scientific enterprise had removed humanity ever farther from its sense of responsibility to the natural world it had left in order to create an artificial world to satisfy its own insatiable appetites.

We then talked about the inevitability of progress by natural evolution and were quite sure the perfect world order was soon to come.