Sentences with phrase «nature of man such»

While it is true that Rahner's presentation of man as a «supernatural existential» does aim to maintain some kind of nature of man such that it can not be absolutely identical with his supernatural vocation, the texts quoted above appear to indicate that the supernatural life that is given to the believer is something already possessed by the non-believer in equal measure.

Clearly, with such a division of the realms of knowledge no conflicts about the essential nature of man such as arise from the usual body - mind - spirit trichotomy need occur.

Not exact matches

«By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is supported, — that the more we know of the fixed laws of nature the more incredible, do miracles become, — that the men at that time were ignorant and credulous to a degree almost incomprehensible by us, — that the Gospels can not be proved to have been written simultaneously with the events, — that they differ in many important details, far too important as it seemed to me to be admitted as the usual inaccuracies of eyewitness; — by such reflections as these, which I give not as having the least novelty or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation.

26 For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature: 27 and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness, and receiving in themselves that recompense of their error which was due.28 And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; 29 being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, 30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, 31 without understanding, covenant - breakers, without natural affection, unmerciful: 32 who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them.

The word was never meant to be such... It was meant to be divisive and pull apart our carnal nature of man and open up our real spirital man to renewal in God.

There would be no need to «make» God share in man's adventure or be affected by human actions according to Whitehead, for such is the nature of God: «Decay, Transition, Loss, Displacement belong to the essence of Creative Advance» (Al 368 - 69).

The code of laws provides the regulations which create the proper relations between man and God, such as saying prayers, fasting, and other religious duties; they guide man in his relations with his brother in Islam or the non-Muslim community, in organizing the structure of the family and encouraging reciprocal affection; they lead man to an understanding of his place in the universe, encouraging research into the nature of man and animals and guiding man in the use of the benefits of the natural world.

To Jesus the world is not evil, but men are evil; and not in the sense that the human race as such is evil because of its lower nature.

Jesus Christ is the «Elect One,» not by some effort of human nature alone, for that would not be real election, but by God's eternal purpose which «from the beginning of the world» — and long before it, too, if we may so speak — has determined that «in the fullness of the times» there shall be just such an actualization of the potential God - Man relationship as Christian faith discerns in Christ our Lord.

His most substantial work was Outlines of Cosmic Philosophy (1874), though smaller works such as The Destiny of Man (1884), The Idea of God (1885), and Through Nature to God (1899), were more influential.

«Jesus Christ, our Lord and God, when he was about to offer himself once on the altar of the Cross to God the Father, making intercession by means of his death, so that he might gain there an eternal redemption, since his priesthood was not to be extinguished by death, at the last Supper, «on the night that he was handed over», left to his beloved Spouse the Church a visible sacrifice, such as the nature of man requires, by which the bloody sacrifice achieved once upon the Cross might be represented and its memory endure until the end of the age, and its saving power be applied to the remission of those sins which are daily committed by us.»

To the Christian, such an atheistic approach to human nature is essentially inhuman, since men do not exist without a fundamental religious vocation any more than they exist in this life without physical needs, individuality or communities, all aspects of the human condition eagerly studied by social scientists.

It is not as if God were absent from it and then intervened in it now and again; in the more profound sense, the unexhausted divine self ever energizes in nature and history, and above all in the lives of men and women, expressing that self in such a fashion that the whole created order is in one sense God's body.

The apostle may be a commoner, a fisherman, a one - talent man by nature, or he may have ten talents — yet all that he has is dedicated to the service of the Eternal and as such is lifted up.

Gregory of Nyssa, (c.330 - c395), who was bishop of Nyssa, but exiled for a time by the Arian party» used this analogy: «We may be confronted by many who individually share in human nature, such as Peter, James and John, yet the «man» in them is one.»

Is the absolute demand that the physician should defend the life of every man as far as at all possible either the artificial and morally unreflected exaggeration of the biological zest for life which rational man opposes to the true «objectivity» of nature's action in life and death, or is such absoluteness a genuine ethical demand?

Certainly, similar to secular society the Church, too, rests on certain presuppositions which are not produced by the free decision of her members and their free association as such, but are the very conditions of her existence, namely human nature, the saving will of God, redemption through Jesus Christ, the general call of all men to the Church and the resulting «duty» to belong to her.

The fact that this authority comes from Christ in no way contradicts a democratic manner of appointing its ministers, nor does it contradict the fact that their decisions are determined by the nature of man as well as by the gospel in such a way that they are not without relation to the will of the Christian people.

He said immediately after the above quotation that «Such a system of maximum value is achieved insofar as all intelligent, self - conscious, goal - seeking activities of men, and as much of the rest of nature as possible» are brought into it (RR 156).

Love then, between a man and a woman, is a mimetic phenomenon in that it reflects God's reconciliation to man and nature; «For love does not exist where two beings are in need of each other but where each could exist independently, such as in the case with God who is already in and of Himself - suapte natura - the being God (der Seyende): here then each could be for itself without considering it an act of privation to be for itself, even though it will not want to...»

Some group of clergy who met back in Nice on several occasions over 1500 years ago because they couldn't agree on the nature of God, and that was causing such a rift in the church established at the time that they had to put it to a vote to decide what doctorine to follow, and then ended up excommunicating anybody who didn't believe that man had the right to decide the true nature of God?

There is no such thing as the nature of man.

How shall one describe the nature of such a man?

For such a man rivers are rivers, mountains are mountains, and trees are trees, things of differing natures, apart both from each other and from the man who observes them.

How can the seminaries train men for a work that is so tenuous, and concerning the nature of which such a diversity of opinion exists?

This could happen only if the guilty person were by nature endowed with extraordinary stupidity, and presumably by shouting in antistrophic and antiphonal song every time someone persuaded him that now was the beginning of a new era and a new epoch, had howled his head so empty of its original quantum satis of common sense as to have attained a state of ineffable bliss in what might be called the howling madness of the higher lunacy, recognizable by such symptoms as convulsive shouting; a constant reiteration of the words «era,» «epoch,» «era and epoch,» «epoch and era,» «the System»; an irrational exaltation of the spirits as if each day were not merely a quadrennial leap - year day, but one of those extraordinary days that come only once in a thousand years; the concept all the while like an acrobatic clown in the current circus season, every moment performing these everlasting dog - tricks of flopping over and over, until it flops over the man himself.

There are times in the life of an archeologist or historian when such immediate feeling would give great satisfaction to the man and hence to God through his consequent nature, yet still God doesn't make it available.

In the nature of things, such a covenant can not be exactly like an agreement on equal terms between man and man.

Those, on the other hand, who say that they are in despair are generally such as have a nature so much more profound that they must become conscious of themselves as spirit, or such as by the hard vicissitudes of life and its dreadful decisions have been helped to become conscious of themselves as spirit — either one or the other, for rare is the man who truly is free from despair.

The first wave of this revolution — inaugurated by early - modern thinkers dating back to the Renaissance — insisted that man should seek the mastery of nature by employing natural science and a transformed economic system supportive of such an undertaking.

But whatever hope I now have for such growth of man toward rational decency is rooted in faith that Jesus Christ has given us men our best clue to the natures of both man and God.

«Christianity has such a contemptible opinion of human nature that it does not believe a man can tell the truth unless frightened by a belief in God.

-- In such a way man does not devote himself; but the second form of despair expressed also the manly nature: in despair at willing to be oneself.

But whoever wants, on the other hand, really to behold and receive all truth, and would have the truth - world overhang him as an empyrean of stars, complex, multitudinous, striving antagonistically, yet comprehended, height above height, and deep under deep, in a boundless score of harmony; what man soever, content with no small rote of logic and catechism, reaches with true hunger after this, and will offer himself to the many - sided forms of the scripture with a perfectly ingenuous and receptive spirit; he shall find his nature flooded with senses, vastnesses, and powers of truth, such as it is even greatness to feel.

Newman explains: «A man who thus divests himself of his own greatness, and puts himself on the level of his brethren, and throws himself upon the sympathies of human nature, and speaks with such simplicity and such spontaneous outpouring of heart, is forthwith in a condition both to conceive great love of them, and to inspire great love towards himself.»

Such teachings turned the Calvinist view of the sinful nature of man almost into its opposite.

John Cobb, too, has discussed aspects of the nature of man, such as freedom, responsibility, and sin, from a Whiteheadian point of view.151 Like existentialism, he writes, process thought makes subjective categories central to the analysis of man, and it understands subjectivity to be «in a very important sense causa sui,» that is, self - determinative.

Third, scientific reflection (in the form of observation and much speculation) on the nature of time itself also has profound implications on how man conceives of his reality as a succession of events (how man connects events in his reality)- interpreted as the passage of time - and whether those events are intrinsically connected, and, if so, whether or not such a connection is changeable.

Why then, in the present order of God's supernatural salvific will, should it be impossible for a man's acceptance of the inalienable endlessness of his transcendence — an acceptance of it not as it is explicitly grasped by us but as beyond any control of ours it comprises us — to be more than simply and solely the transcendence of the created spiritual nature as such?

Such a view would have been a consistent development of the process interpretation adopted in the first half of the book, integrating both man and the divine activity in the world into the total process of nature.

But they forget, hindu filthy Enoch hindu's ignorant by faith prayed to as their RAM, deity of hindu pagan origin was married to his sister to keep hinduism racism intact, or their other hindu sanatans, filthy shaman man god such as Plato, Pythagoras and Aristotle along with King James author of King James bible were young boys abusers by faith and followed by hindu's pagans of hindered gutter land india along with hindu priest of hindu pagan Catholicism, as a some thing of holy nature.

The significance of Whiteheadian thought for an understanding of the nature of man lies in its ability to justify many of qualities necessary to the dignity of the human being, such as freedom, self - respect, self - creation, and responsibility.

And the issue between imperialist communism and the West is basically the problem of the nature of man: does the individual have rights and transcendent possibilities, such as the Bible taught, or is he a mere cog in a heartless machine?

The question of whether such structures exist and what they are is always an empirical question, but whatever they may be, in their transcendence of what man shares with the animal they may be thought of as part of human nature.

, 44b) It is only with effort that modern man can think himself back into such an intellectual atmosphere, and even then he could never accept it himself, because it regards man's essential being as nature and redemption as a process of nature.

Then, pious as it is to think of Him, while the pageant of experiment or abstract reasoning passes by, still such piety is nothing more than a poetry of thought, or an ornament of language, a certain view taken of Nature which one man has and another has not, which gifted minds strike out, which others see to be admirable and ingenious, and which all would be the better for adopting.

There is no belief in the inner superiority of spirit over nature, no conception of struggle between spirit and nature, nor of the inner growth which man can win in the battle with nature; there is lacking also the specifically modern pessimistic estimate of the world such as has received poetic expression from Strindberg or Spitteler.

It was believed that some of these things were so foreign to God that they must simply be avoided at all costs, a tomb, for example, or the shadow of a Gentile; but that others were of such a nature that if they were ritually purified they would cease to separate man from God, household utensils, for example, or the tools of one's trade.

Therefore, humanism denies the possibility of a permanent unity between man and nature; and it asserts that, in the long run, no human actions or values will make any difference whatever.9 And Hartshorne expostulates that such a creed is impossible for man to live by.

Imaginative reason in the form of a speculative philosophy such as Whitehead's can surmount the interminable conflicts between man and nature, mind and body, freedom and determinism, religion and science, by assigning each its rightful place within a larger systematic framework.