Sentences with phrase «of body substance»

According to Ayurveda, the food that we eat gets assimilated by the digestive system and gets converted to the «saptha dathus», the seven types of body substance that constitutes the body.

Not exact matches

The EpiPen is a so - called «auto - injector» which delivers a jolt of epinephrine to the body in order to counteract anaphylaxis shock from allergies to peanuts, shell food, and other substances.

The brain and other organs feed on ketones, a type of organic substance formed by the breakdown of fatty acids in the diet or body fat.

When something actualizes its potential, it becomes more itself; if material bodies become divinized when they become all that they can be, then they must have always had the form of divinity implicit in their very substance.

This form of the cosmic conception was then related to God through the use of a body - soul metaphor and a unique substance - accident theory.

Roman Catholics have often insisted on a transformation of the substance of the bread and vine into the substance of the body and blood of Jesus.

It is on account of the quantity of a material substance (like a human body) under certain dimensions that it is located in a place.

When something is transformed — when, for example, grass is eaten and digested by a sheep — one substance is converted into another substance, since the grass is taken up (at least in part) into the body of the sheep.

The pronoun «this» implies a connection between the bread and the Body, such that the substance of Christ's Body comes out of the bread.2 Finally, there is a powerful argument of fittingness.

If substance is distinct from accident (and so accidents can change without the substance changing) then, while it is amazing that what appears to be bread is actually the Body of Christ, this is not a contradiction, because in this case, the substance has changed without the accidents changing.

On the one hand, we assent to the presence of the substance of Christ's Body because we accept the truth of Christ's own words that «this is My Body» (Lk 22:19).

At the heart of the doctrine of the Eucharist is the assertion that while the appearance before us is one of bread (or wine), the substance present after the conversion is Christ's Body (or His Blood).

Every created agent is limited to bringing about a change in form only (a sheep can transform grass into its own body matter by digestion), but God — as the ultimate cause of all being — can surely bring about changes at the level of being: converting one entire substance into another.

They can not exist in the substance of bread since the bread is no longer present and they can not have their existence in the substance of Christ's body because the substance of a human body is not the proper substance for the accidents of bread: human bodies simply do not have the texture, colour, and so on, of bread.

This says that the conversion is a two - step process: first, the annihilation of the substance of the bread; second, the coming to be of the Body of Christ where the bread once was.

Later Jesus shows Jared's brother his whole body, which, it turns out, is a pre-mortal spirit body, comprised of a finer material substance than anything known on earth.

A Being was taking form in the totality of space; a Being with the attractive power of a soul, palpable like a body, vast as the sky; a Being which mingled with things yet remained distinct from them; a Being of a higher order than the substance of things with which it was adorned, yet taking shape within them.

When the erosions of age begin to leave their mark on my body, and still more on my mind; when the ills that must diminish my life or put an end to it strike me down from without or grow up from within me; when I reach that painful moment at which I suddenly realize that I am a sick man or that I am growing old; above all at that final moment when I feel I am losing hold on myself and becoming wholly passive in the hands of those great unknown forces which first formed me: at all these sombre moments grant me, Lord, to understand that it is you (provided my faith is strong enough) who are painfully separating the fibres of my being so as to penetrate to the very marrow of my substance and draw me into yourself

the Greek word for body here is strong's # 4983 meaning large group of men in this instance, not substance as some translations have it.

Such a split makes no sense in our world: spirit and body or matter are on a continuum, for matter is not inanimate substance but throbs of energy, essentially in continuity with spirit.

The body is not an inert substance which is put into action by explicit acts of intending.

v, 8 (1017b12 - 13), Aristotle acknowledges that a part of something can be substance: a part of something (such as a hand) is not «in» a body in the way white is but in away that allows it to be found at the bottom of a stack of accidental and / or essential predications, as when we say that a hand is a limb or an instrument or whatever.

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.

There is much truth in the saying, at least if we think of the self as a self - enclosed substance isolated within the body and cut off from the world by the boundaries of the skin.

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.

Anyway, your point leads to the speculation that the difference between the physical body and the spiritual body is not so much of substance as of degree.

Where Descartes turned to the language of substance to explain certain philosophical problems, social theorists like Morton frequently establish a body / culture dualism in its place.

Beginning even before we are born, we live necessarily as consumers of the substance of others — of their bodies and labors, their time and energy, their attention and care, their love.

Lumen gentium teaches that «Christ... has founded... his Holy Church»; «has made her visible framework... the dispenser of grace and truth»; «she is a society equipped with hierarchical organs and the Mystical Body of Christ, a visible assembly and a spiritual fellowship»; «we must not think of the Church as two substances, but a single, complex reality, the compound of a human and a divine element» (n. 8).

He is a free creative subject, and body and mind are simply objectifications of spiritual substances.

To say that the soul is something substantial seems to imply that a human being consists of two substances: a body and a soul.

The Universal Foundation for Better Living, founded in 1974 by the Rev. Johnnie Colemon (who came out of the Unity church), believes that «Everything that exists, or ever will exist is pressed out of the body of God (God - Substance) in different forms of manifestation.

This vagueness in the perceptions of our own bodies is the reason, according to Hartshorne, that the mind - body relationship is often mistaken as a relationship between two fundamentally different substances.

The whole man exists only as long as the two substances of body and soul are in a living conjunction.

«God's purpose through Jesus Christ is to deify the nature of man and thus forever make him like unto Christ, not only in outward appearance or habits of life but in nature and substance and content; in spirit and soul, and body like the Son of God.»

«We speak on this subject very cautiously and diffidently,» he writes, «rather by way of discussion than coming to definite conclusions... We suppose that the goodness of God will restore the whole creation to unity in the end... If anyone thinks that matter will be utterly destroyed, it passes my comprehension how all these substances can live and exist without material bodies, since to live without material substance is the privilege of God alone... Another perhaps may say that in the consummation all matter will be so purified that it may be thought of as a kind of ethereal substance... But only God knows.»

Dr. McEachen explained that this was a healing crisis: my body was cleansing itself of toxic substances.

It is not an enduring substance and does not necessarily survive the death of the body, as most have interpreted Plato to teach.

The eleventh - century Hindu theologian Ramanuja defined a body as any substance or actuality «which a sentient soul is capable of controlling and supporting for its own purposes, and which stands to that soul in an entirely subordinate relation.»

The substance of that lecture is less for the ears of the ministers than for those of the people in our parishes and for the executive officials in our general bodies.

The human body is a material reality, subject to the categories of substance and causality.

Therein he argues, first, that Whiteheadian societies are reductively only aggregates of actual entities, and, secondly, that higher organic compounds (e.g., animal bodies) must be regarded as substances in their own right (NPE 284 - 96).

It would be impossible on this view for the substance to be transferred to a completely different group of qualities, as when the substance of the Lord's body is said to be transformed to the qualities of bread.

The Spinozist substance, Deus sive natura, is then a kind of infinite mind - body (mens sive corpus).

Wang's contribution here was to point out that the humanity by virtue of which the great man is one body with the world can be regarded both as substance and as function.13 As substance, the person's own personal being apart from expressions, humanity is the manifestation of the clear character by which the world is regarded as one body.

Such notions introduce elements into the New Testament witness that strike me as artificial — foreign substances that the body of Christian kerygma will feel compelled to reject.

Funny how star gazing gives one awe and a sense of eternity and in my case it removes the hope of heaven... i.e. there is no heaven, just space with gazeous substance... a place where it is childish and absurd to think we are going when we die... Our solar system / galaxy seem empty of organic life altogether... actually inorganic seems to be the norm... so my faith struggle of the week is how can I possibly believe in after life... when reality shows me decomposition of all that we are, scientific observation does not allow room for a «spirit body» to rise and go in some nebulae... So why do I still need to believe despite this raw evidence... I drive me crazy sometimes...

But considering the vast number of churches that do not acknowledge the problem, it seems that most denominational bodies and local congregations are in denial — the primary symptom of a dysfunctional person, organization or system — even though one substance - abusing minister can sicken, dishearten and dispirit an entire church just as one alcoholic can infect an entire household.

Instead of a mind - body dualism of two distinct substances, we have two ways of talking about a single set of events.

We may look at the world of sticks and stones, mountains and trees, animals and human bodies, and we may intuit some notion of matter or substance.