Sentences with phrase «of body and soul as»

Not exact matches

And what I always find is a kind of real - time performance art — dynamic interactions between our frontline crews and constantly shifting casts of customers, with the overriding goal of ensuring that when customers exit our «stage,» they are nourished in soul as well as boAnd what I always find is a kind of real - time performance art — dynamic interactions between our frontline crews and constantly shifting casts of customers, with the overriding goal of ensuring that when customers exit our «stage,» they are nourished in soul as well as boand constantly shifting casts of customers, with the overriding goal of ensuring that when customers exit our «stage,» they are nourished in soul as well as body.

So whether the human body was specially created or developed, Catholics are required to hold as a matter of Catholic faith that the human SOUL is specially created; it did not evolve, and it is not inherited from our parents, as our physical bodies are.

On that day the interior motions of the soul and the motions of the body will course as one fluid movement when virtue begets beauty and beauty reveals virtue.

Rather than viewing it as a sign of sin or mistrust, let's view it as a temporary messenger, designed to slow us down and reorient our minds, bodies and souls towards the peace and the freedom that Christ promised.

(By the way, we believe in pre-mortal existence where we were born as spirit children, which we also believe in every living thing having a soul two but anyways thats not revelant...) Which was when they were at the «drawing board» of the plan of Earth and everything and how they were going to do everything i.e. who was going to be the savior (because every body needs an atonement so we can go back and repent).

Just as Hitler was a failure in his attempt to destroy the body of the Jewish people, the White Rose, and the moral interest of many Germans today in it, will hopefully show that Hitler also failed to destroy the soul of the German people.

In my little book As I Lay Dying, I reflected on the unity of body and soul and wrote, «The body remembers.»

He makes some surprising claims in the chapter on human beings, arguing for a strong Cartesian dualism of soul and body for humans, but claiming that dogs and cats have immaterial souls as well.

The second is eternal conscious torment rather than conditional immortality (aka anihilationism), and Jesus said «fear him who can DESTROY both body and soul in hell» and Psalm 37:20 «But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away.»

Christian asceticism is unique because, while it acknowledges the body and soul as good, it realises that they must be disciplined and put at the service of one another, in order that the full person will be made capable of elevation to glory.

As he finds the self - oblation and self - immolation of Christ in the Mass, he knows that «in the likeness of Christ, he has to give himself, body and soul, to be «bread broken for you» in the ministry of Christ.»

«If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, «Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned» (Rom.

That doctrine embraces the whole of man, composed as he is of body and soul.

As we are all a part of God, the only place our souls go after the human body dies and rots, is back to that of which we are all a part!

The soul is truly the «form» of the body as defined by the Church, for in this the unique and supreme case matter and form must be really distinct within the unity of the one being.

Now as the soul is more excellent than the body, and admits of far greater joy, so this spiritual union brings in more astonishing delights and ravishments than any other marriage relationship is capable of.

Could the average Catholic teacher in the UK give a reasoned account of the teaching that each of us has «a spiritual soul as well as a body», and that the soul is «irreducible to the merely material», to our scientifically aware but deeply secularised young people?

This role is fulfilled by her being fully assumed into heaven body and soul as the first fruit of Christ's redemption, the pledge and realisation of the victory of Christ's work for us.

Every day millions of faithful souls in monasteries and back pews and small apartments exercise the priesthood of all believers in prayer practices that bring life to the church as the beating heart brings blood to the body.

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

One of the few things I really know is that my state of being takes form and definition, and therefore meaning, only in relationship, as my body and soul take on the mystery of personhood.

Christian eschatology, he answers, has a similar playful focus, i.e., it must be viewed as «totally without purpose, as a hymn of praise for unending joy, as an ever varying round dance of the redeemed in the trinitarian fullness of God, and as the complete harmony of soul and body.»

As Moses kept the children of Israel alive on manna in the wilderness, so Jesus is prepared to feed them now with bread from heaven which will provide them with strength, body and soul, for everlasting life (Matt.

He never thought, after the Greek fashion, of soul as pure being, capable of disembodiment, but spoke, as his Jewish contemporaries did, of future life in terms of bodily resurrection, and on that basis he discussed life after death with the skeptical Sadducees, protesting only against the popular, contemporary ways of conceiving the raised body and its uses in the next world.

By the deliberate choice of evil, the first generation of human beings did not just lose «preternatural gifts», they tore themselves away from their true source of control and direction, damaging their own integration and ontological harmony as creatures of body and soul.

Building on the Platonic understanding of hell as the place where unpunished violations of justice are requited, Schall argues it is the consequence of our free will («the other side of human dignity») and of the significance of human action, opening up trains of thought in the direction of the immortality of the soul and the resurrection of the body - and finding this all pleasurable, «even amusing» (p. 121) in terms of logic and reason.

When a man dies that whole thing dies; that is to say, that subsistent thing, made up of body and soul, perishes as the soul is separated from the body.

Indeed, the classical Aristotelian nature and the Christian idea of the human being as body and soul united as an indivisible and integrated whole are excluded from the outset.

Holloway «sargumentation, however, is more technical: He argues that love is spiritual and is «made» «through the spiritual soul» «not through the body as [the] principle of eliciting», [3] and the body is not apt to be the cause of spiritual union per se.

Finally, the priest lowered it to her lips and said, as he had to the others, «The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life.»

He has been setting out his basic position that the soul is the actuality of a body and that, therefore, certain functions («parts») of the soul are inseparable from its body, such as, its nutritive function.

The complex of ordered energy that is the human body centred on the brain must itself be integrated through its own individual principle of transcendental control and direction - the centred knowing and loving as person which we call our «soul».

It is a grand and unique attempt to synthesise modern science with the history and philosophy of science of neo-scholastics such as Etienne Gilson, the metaphysics and theology of Hans Urs von Balthasar, the mysticism of Eckhart, and Henri de Lubac's retrieval of the pre-Augustinian tripartite (body - soul - spirit) anthropology.

Although Plato nowhere employs that exact image, he does speak of the soul as residing in the body as if in a prison and of the body as the sepulchre of the soul (see Phaedo62B3 - 4, Gorgias493A2 - 3, and Cratylus400B11 - C10).

All of a sudden, «The soul knew in its very depths that it was living a lie, and this knowledge, together with the will to perform could only be communicated to the body as a resistance against its law of total obedience to the universal law of the Good and the True.»

As Selvaggi writes, «the nature of consecrated virginity [is] holiness of body and soul, the one inseparable from the other, both for the glory of God in humble service and modest living in a stable way of life.»

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

This is to say much the same thing as that the soul is subsistent but as a genuine part: the directing part of the complete person, who is made up of soul and body.

Certainly, since these faculties of the soul are dependent upon the health of the physical brain, and the brain is dying as a result of being part of the physical body, our imagination, memory, reason, and emotions are not used to their full capabilities.

As a consequence, the old theology de-emphasized or conveniently ignored the fact of the resurrection of the body and the redemption of material creation and spoke instead and almost exclusively of the salvation of the soul pictured as being supratemporal and metaphysicaAs a consequence, the old theology de-emphasized or conveniently ignored the fact of the resurrection of the body and the redemption of material creation and spoke instead and almost exclusively of the salvation of the soul pictured as being supratemporal and metaphysicaas being supratemporal and metaphysical.

The ancients, too, vaguely sensed these difficulties, and always imagined the spirit or soul as having some body or form, even though, of necessity, it had to be of a ghostly or ethereal «substance», and pictured a spirit or soul world in which the soul found community.

a deep resignation to God's will, a surrender of ourselves, soul and body, to Him; hoping indeed, that we shall be saved, but fixing our eyes more earnestly on Him than on ourselves; that is, acting for His glory, seeking to please Him, devoting ourselves to Him in all manly obedience and strenuous good works; and, when we do look within, thinking of ourselves with a certain abhorrence and contempt as being sinners, mortifying our flesh, scourging our appetites, and composedly awaiting that time when, if we be worthy, we shall be stripped of our present selves, and new made in the kingdom of Christ.

The contact with Zoroastrianism, which was the dominant religion within the Achaemenid Empire founded by Cyrus the Great, as well as Hellenic thought led to incorporation of religious ideas from those cultures into Judaism, including the development of notions of an immaterial and immortal soul distinct from the body and a moralized afterlife.

He saw the soul as the source of movement in every body which moved of itself, and because the soul is thus self - moving, it must be unbegotten and immortal.

This dimension of Hellenism is an important source of much of our traditional dualisms, such as soul - body and the denigration of worldliness, which in part was adopted by the Christian tradition.

Lucretius thought that the soul nestled in the human breast; Descartes located it in the pineal gland; and process theologian John Cobb, following Alfred North Whitehead, hopes to find mind wandering as a thread through the «interstices of the brain,» But if we are truly dealing with metaphysics, then the mind and the soul, like the risen Christ, will not be anywhere, but holistically related to the body.

He emphasizes the affirmation of the goodness of the material world, the refusal to regard the body as evil, and the significance of the resurrection doctrine in opposition to the Greek views of the immortality of the soul.

Hartshorne describes the soul - body analogy for the relationship of God and world as follows:

Nevertheless, influenced by more atomistic modes of thinking inherited from the Greeks, many Christians came to think of the self as a soul isolated from the body and cut off from the world by the boundaries of the skin, an immortal substance in a perishable body.

Referring to Plato's depiction of a «world soul» in the Timaeus, Hartshorne posits that just as people have a mutual relationship of response and reaction between the cells of their body and themselves, there is a similar mutual relationship of feeling between God and cell - like elements within the world: atoms, cells, people.