Sentences with phrase «of creation of humanity»

So it is celebration of creation of humanity.

Not exact matches

So, when it comes to the question of how we interact with our creations, maybe we should be less concerned with determining their personhood than we are with defining our humanity.

My goals are to accelerate the world's transition to sustainable energy and to help make humanity a multi-planetary civilization, a consequence of which will be the creation of hundreds of thousands of jobs and a more inspiring future for all.

He has now teamed up with ex Google ethicist Tristan Harris in the creation of The Center for Human Technology — an alliance of Silicon Valley notables dedicated to «realigning technology with humanity's best interests.»

Creation is beautiful and good, and humanity upholds God's image within it; creation is fallen, evil, corrupt; creation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's quCreation is beautiful and good, and humanity upholds God's image within it; creation is fallen, evil, corrupt; creation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's qucreation is fallen, evil, corrupt; creation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's qucreation can be, and will be, restored — that triune intuition of Christian faith provides a template of meaning that at least attempts an answer to Gauguin's questions.

Five hundred years ago, the Renaissance scholar Pico della Mirandola delivered his famous «Oration on the Dignity of Man,» which defined the role of humanity in creation.

First chapter of Genesis is a SUMMARY of Creation and God summarizes that He created humanity — both male and female (v27).

Perhaps you do not know the full intent of the author, just as many «real» christians know that the «author of creation» isn't a being that humanity can understand.

Creationism is the religious belief [1] that humanity, life, the Earth, and the universe are the creation of a supernatural being, most often referring to the Abrahamic God.

faith is the ecstasy of reason that does not undo reason because humanity is that one of the creatures in whom creation's constituting ecstasy toward God becomes rational.

The great danger is an identification of God and humanity, or of God and creation.

Against those who hold humanity in contempt, I, too, want to declare myself a humanist and join in the most elevated and elevating tradition of a culture that celebrates man as «the crown of creation.»

Third, the song of reason's gift by which we understand the uses of nature to preserve and enhance the well - being of humanity» humanity being the part of creation that God became in order that we might become fully God's.

In the course of history, it was often maintained that the creation of institutions was sufficient to guarantee the fulfilment of humanity's right to development.

HOW CAN U EXPLAIN THE CONCEPT OF A CREATION WITHOUT A CREATOR!??? And because of this unwillingness to accept TRUTH, they themselves have shut out from their minds additional «knowledge» that would eventually lead to the explanation of WHY humanity was created in the first placOF A CREATION WITHOUT A CREATOR!??? And because of this unwillingness to accept TRUTH, they themselves have shut out from their minds additional «knowledge» that would eventually lead to the explanation of WHY humanity was created in the first placof this unwillingness to accept TRUTH, they themselves have shut out from their minds additional «knowledge» that would eventually lead to the explanation of WHY humanity was created in the first placof WHY humanity was created in the first place!

3) you speak of «God creating a world with sin» but Judaism & Christianity share a common view of creation — namely, that God made the world perfectly good but * humanity * ruined it.

The very language upon which it depends for articulating its moral and political ambition — e.g., equality, gender, humanity, rights, etc. — was predicated upon reality being more than a linguistic construct or the creation of individual egos.

And in order to bring about His ultimate plan to glorify Himself, He ordains all of the intricate workings of His creation, but never violating the free will of humanity.

Or, put somewhat differently, the salvation of humanity occurs within a larger framework, a cosmological drama where the whole of creation is destined for redemption, for being made whole.

With all the emphasis on creation or evolution coming out of the first few chapters of Genesis, we often miss some of the most important ideas about our humanity and how God created us (not physically, but spiritually and psychologically).

Most of the 350 - plus books written by «creation scientists» consist in large part of discussions of the supposed errors of evolutionary teaching, reviewing vast amounts of technical scientific data and theory, challenging this or that piece of evidence, method of dating or use of data, while producing evidences and counterarguments of their own in favor of a young earth, recent humanity, worldwide flood, etc..

In fact, we see on the Old Testament how God gradually forms and guides humanity from a primitive to a more enlightened understanding of God and His creation.

The humanity of Christian humanism was trying to supplement in its modest way the majestic gestures of original Creation.

Pace Professor Polanyi, human personhood for Fr Holloway is, in accordance with the Law of Control and Direction, the creation of God not humanity.

We have recognized that humanity is one part of a much larger creation for which God cares.

Work is part of God's ordering of creation; it belongs to our humanity that we work.

Paul's letter to the Colossians (1:15 - 20) has as its theme the persuasive love of God as extended not only to all humanity but to the whole of creation.

The greater man becomes and the more humanity becomes one, conscious of its power and able to control it, the more beautiful creation will be, the more perfect adoration will become, and the more Christ will find, for the mystical extensions of his humanity, a body worthy of resurrection.

Christianity, for example, is essentially based on the twofold belief that man is in a special sense an object of pursuit to the divine power throughout creation, and that Christ is the terminal point at which, supernaturally but also physically, the consummation of humanity is destined to be achieved.

God created humanity without those things until humanity rejected God and sin was woven into every fiber of creation.

God's love has [48] been reduced to a stance God takes unswervingly toward the creation and fallen humanity, bereft of passion and particularity, an eternal and unchanging love utterly unaffected by the responses of the beloved.

So also, Justin's onetime pupil Tatian restricted the phrase «all power» to God's initial creative activity; God's creation, especially humanity, is not without power altogether but simply is not «of equal power with God» (Address to the Greeks, 5).

Kuyper insists that the organic character of the church stems from the organic character of humanity that is part of the order of creation.

My point here is not to take sides with any of these speculations, but only to indicate that the initial insistence on locating humanity fully within nature, heightens the marvel of creation that is too often lost when we stay within our dualistic compartments.

Would that be the same debt of sin that he saddled humanity with because his original creations screwed up (which he knew would happen before creating them)?

that «The truth, Benedict asserts, is that love leavens the very architecture of creation; that creation is a realm of abundance, and humanity the image and likeness of a triune and infinitely loving God.»

The recent editorial in Faith on that very subject would have perhaps given him the fuller Catholic vision, which places the Atonement within the perspective of the absolute Primacy of Christ in creation and the solidarity and identity of humanity in his Body, Blood, Soul and Divinity.

If the God of life is one, and if the God of life is seen in every child of his creation, then we must treat every child of his creation as if that child is holy, and there can be no categorical denial of another's sacred humanity.

The humans were to bless, to name, to take responsibility; to eat and drink and partake with reverence and thanksgiving — that was the eucharistic life of humanity in the midst of God's creation.

Moreover, there is Karl Barth's (1886 - 1968) emphasis on how God's «historical dealings with humanity,» far from showing how God needs creation, actually reveal the perfect, self - reliant life of the Trinity itself.

-LSB-...] God has a plan of love for every human being, for the whole of humanity and thewhole of creation.»

The suggested developments cover respectively, Creation, the humanity of Jesus Christ, The Cross, and the Church - corresponding to four key God - centred concepts which are underplayed in Alpha: reason, human nature, solidarity and communion.

So rather than the Incarnation being a sort of «Plan B» to rescue humanity after the fall, in Scotus» theology it is the whole purpose of creation.

Chapter 1 deals with the state of fallen humanity and the reasons for its creation.

Humanity is said to be the steward or manager of God's creation.

Walter Brueggemann's book Genesis, in citing the biblical chapter 11:1 - 9, suggests that the story of the Tower of Babel describes humanity's attempt to organize itself around an instrument of its own creation.

Paul is speaking of sinful humanity (Gentiles) not having an intimate knowledge of His saving grace, not having had the gospel revealed to them as the Jews had, yet having a knowledge of God revealed by His creation.

Together they form the account of an ancient, sacred dialogue a giant conversation initiated, inspired and guided by God with and among humanity about God, his creation and our role in it as his partners.

Everything in God's creation is interrelated, and one can not separate protection of the environment from protection of humanity: Again citing Benedict, Francis observes that «the world can not be analyzed by isolating only one of its aspects, since «the book of nature is one and indivisible,» and includes the environment, life, sexuality, the family, social relations, and so forth.»

In time, perhaps, it will yield a biblical theology of womanhood (not to be subsumed under the label humanity) with roots in the goodness of creation female and male.