Sentences with phrase «not of human origin»

Paul Called by God 11 I want you to know, brothers and sisters, that the gospel I preached is not of human origin.

I would have to agree with the above post that Christianity is the only faith that offers something so «other», as in not of human origin, as grace.

Paul went on to remind the Galatians that the gospel is not of human origin, and that its message should not be distorted or debased by the imposition of controversial human opinions.

Jesus was building a coalition — of tax collectors and prostitutes, of women and Samaritans, of wilderness preachers and leprosy patients, of the poor, the sick, the hungry, and the left - out — and nearly everyone could see that it was prophetic; it «wasn't of human origin.»

Not exact matches

While many of the space industry's heavyweights — Elon Musk's SpaceX, Jeff Bezos's Blue Origin, Richard Branson's Virgin Galactic — spent 2016 talking up their respective ambitions to go to Mars or build a space tourism business, Moon Express might be the company closest to getting humans to a place they haven't visited in 44 years.

The origins of morality in human cultures are not religion.

Its easier to related to Muhammad than to Jesus or Buddha because he never claimed that he was of divine origin, he was as shocked at his revelation as anybody else, he frequently said many times «I'm a man amongst men,» he frequently said «all the good that happens comes from Allah and everything that is not good is my fault,» he's very human and that is what makes him relatable.

Most highly educated people who understand quantum physics and it's related fields realize that humans might not ever be able to understand everything, including the origins of the Universe, but it is human nature to look for it and to try to understand as much as we can about the universe and how everything interacts.

Let's just admit we don't know the true origin of any «creator» and understand that morals, ethics and our human nature come from a deeper nature than we probably understand, but more likely from a desire to continue the human race, survival.

Evolution and the Fall is a collection of essays from a multi-disciplinary and ecumenical group of authors, which sets out to address «a set of problems that arise from the encounter of traditional biblical views of human origins with contemporary scientific theories» (p. xv)-- not, one might add, in general, to answer them.

'' If any one asserts, that this sin of Adam, which in its origin is one, and being transfused into all by propagation, not by imitation, is in each one as his own, is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator, our Lord Jesus Christ... let him be anathema.»

Therefore it is not affected by the profound wounding of human nature caused by the sin of Adam which happened at the origins of our species.

Whatever its origin — and I myself agree with Wellhausen and others in attributing the identification to the primitive Christian community, as their least inadequate and only possible term for one who was thus both human and divine and yet not God (which would have been unthinkable in their realm of ideas)-- whatever its origin, this first great step in the advance of Christology was of endless significance for the later development of Christian doctrine, and it was of paramount importance for the Gospel of Mark.

The time and place of the origin of the human species is not a religious question.

The doctrine of reincarnation is interesting because it attempts to provide an answer not only to the question of human destiny but also of human origin.

This means not only that we are approaching the texts as fully human productions — I point out that statements of divine inspiration are statements concerning ultimate origin and authority, not method of composition - but even more that we take seriously that aspect of literature of most interest to cultural anthropologists: how it gives symbolic expression to human experience.

I don't know much about the origins of sacrifice in human culture.

«In CV, however, you will never find a statement of religious origin without an accompanying human and rational justification, upon the condition, quite naturally, that reason complies in full with its duty and that the sciences do not let themselves be guided by ideologies.

One can not discuss human origins without dealing with the question of what it is to be human, which empirical science alone can not answer.

Reason must attain the dimension of faith to seek answers to questions of ultimate import and which will not go away, such as the reality of God, the origin and destiny of man, the ultimate worth of human life, etc..

If evolution explained only the rest of life and not human origins, there would be much more acceptance.

Through his knowledge of Indian religion and culture, he did not submit himself to a racial theory of any kind which will fit into the scheme of «human origin» advocated by the Naturwissenschaft school.

Every ethos has its origin in a revelation, whether or not it is still aware of and obedient to it; and every revelation is revelation of human service to the goal of creation, in which service man authenticates himself.

To say that the Holy Spirit is God, not anything man possesses, does not devalue the human spirit which bears the image of its divine origin.

Since not all personal conversions lead to fundamentalist views of the Bible, it would be preferable to emphasize a more universal tendency as the origin of conservative zeal: the human quest for absolute certainty.

Against this it is not possible to point with the same plausibility to the origin of a single infra - human organism even if we assumed like the Vitalists an intrinsically non-spatial substantial living principle.

The term moderate evolution might therefore be applied to a theory which simply inquires into the biological reality of man in accordance with the formal object of the biological sciences as defined by their methods and which affirms a real genetic connection between that human biological reality and the animal kingdom, but which also in accordance with the fundamental methodological principles of those sciences, can not and does not attempt to assert that it has made a statement adequate to the whole reality of man and to the origin of this whole reality.

Yet it stands head and shoulders above its nearest rival; its separateness inheres, not in theories of its origin and nature, but in the solid facts of its worth and of its impact upon human society in the way both of rebuke to the low and bestial and of exaltation of an impossible ideal, toward which, nonetheless, it has attracted and impelled.

If this divine causality is insisted upon in the official teaching of the Church in the precise case of the origin of the human soul, that does not of course mean that a divine causality of that kind is found nowhere else.

The activity of God in the origin of a human soul would only have to be termed predicamental if this origin could not also be ascribed to a cause within the world.

We have seen that the Qur» an could not have human origins traceable either to the experience of Muhammad in the environment of his time or to his ability to construct the Holy Book by use of his reason.

As regards the psychopathic origin of so many religious phenomena, that would not be in the least surprising or disconcerting, even were such phenomena certified from on high to be the most precious of human experiences.

The civil libertarians have not recognized the problem: by their lights, the liberties of the creationists and others who hold other - than - naturalistic views of human origins are not being infringed upon because only scientific truth is arrayed against them.

When the prologue of the Fourth Gospels says «The Word became flesh» it means by «flesh» not the historical fact in the manger at Bethlehem but the acquisition of a new understanding of human life which has its origin in that point of history.

That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins — all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand.

Not since the days of Clarence Darrow and the «monkey trial» has America been so caught up in the debate over human origins.

The origin of the Church's holiness, therefore, is found in the Lord and not in the cleric's human merits.

The Evolution of Adam: What the Bible does and doesn't say about human origins By Peter Enns.

Generis: «For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter - for the Catholic faith obliges us to hold that souls are immediately created by God» [italics added].

In September, Time magazine organized a debate between Collins and Dawkins which touched on all the crucial issues: the false idea that science and faith should be held as not overlapping; the place of Darwinian evolution in the plan of God; the fine - tuning of the physical constants of nature; the literal interpretation of Genesis; the place of miracles including the incarnation and the resurrection of Jesus; and the origin of the moral law within the human heart.

«As the prophecies to [siq] not owe their origin to the resolve of man, so their exposition is not left to human caprice.

That man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental concatenations of atoms; that no force, no heroism, no intensity of thought or feeling, can presume an individual life beyond the grave; that all the labors of the age, all the devotion, all the inspiration, all the noon - day brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruin... all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand.

As the prophecies do not owe their origin to the resolve of man, so their exposition is not left to human caprice.

FAITH: In 1952 Pius XII did indeed write in Humanae Generis that the Church is not closed to «the origin of the human body as coming from pre-existent and living matter», but that it «obliges us to hold that souls are immediately created by God».

The Bible, therefore, leads us to pay proper attention, not only to the significant events in the period of origins to which it gives first - hand witness, but also to the human scene of our own day.

James knew that the most challenging implication of Darwin's work is not its account of human origins but its claim that human existence and possible nonexistence is a matter of chance.

The fact that the Christian passion for humanity may resemble other forms of humanism which appear to owe nothing to specific Christian origin or inspiration, and that humanists outside the Christian tradition can make a common commitment with Christians to enlarge and enhance the human and humane, does not mean that these individuals» differing sources of humanism are to be treated deprecatingly or indifferently; Christians will see in those sources evidence of the radical freedom and the unpredictable activity of the Logos, to which the Fourth Gospel first gave witness.

Questions about the origin of the family and of human society are not yet answered, and may never be, but they are serious I questions now being dealt with enthusiastically in several disciplines.

Science has virtually no explanation pertaining to the origin of consciousness, ethics or even the human experience; and whatever explanations they have certainly don't suffice.

Pope Pius XII declared that «the teaching authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions... take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter --[but] the Catholic faith obliges us to hold that souls are immediately created by God» (Pius XII, Humani Generis 36)»