Sentences with phrase «of human pride»

It is also clear, however, that Paul was concerned about the ubiquity of human pride.

If we are not sure how far Isaiah consciously carried his indictment of human pride, we know he saw it as a sickness that would ultimately bring ruin upon Assyria (10:12, 16 - 18) as well as Judah.

Ministers also and the laity of the Church will know what is expected of those who hold this office For the present it is possible only to feel after and to describe in sketchy outline what this new conception is, a conception that we may believe is at least as much gift of grace as consequence of sin and perhaps more something produced by historic forces under divine government than the creature of human pride and fickleness.

It is the very old attitude, described at length in the Bible, of human pride, which has always tried to break away from God; it is the «will to power.»

But as I sat quietly now at his funeral, I realized that it was probably the understanding against which all the spears of human pride had to be hurled and shattered.

Not exact matches

The organizers were mostly groups working for gay rights — Equality Florida, Human Rights Campaign, the GLBT Community Center of Central Florida, Come Out With Pride and a half - dozen others.

Kroger has overhauled the packaging of its Pet Pride brand, based on research showing that although dog owners like to see humans and dogs frolicking on the front of the package, cat owners just want to see a happy feline.

However, I respect the honesty and pride that some of these featured Pastors have in disclosing the oppressive and violent tenets of their religous system.Christianity, Judaism, and Islam are oppressive and sometimes violent towards gay members of the human family.

I believe that human actors who fail to give pride of place to moral boundaries that must never be crossed, such as the direct killing of the innocent, and who instead are ready to see their obligations in terms of moving beyond them in favor of «good results,» will be harder put «to take seriously the role that divine authority plays in morality»; for they will to that extent lose a sense of the moral limits that remind us of our finitude and anticipate consideration of a law of our being that is not one of our making.

Pride being the hatefullest of the virtues, the human spirit now turns away from this certain - sure morality, though it has nothing else in particular to turn to.

You seem to have alot of pride in your «goodness» but you are a fallible human like the rest of us.

Pope Gelasius I (492 - 496) expressed his vision of the West in a famous letter to the Byzantine Emperor Anastasius I, and, even more clearly in his fourth treatise, where, with reference to the Byzantine model of Melchizedek, he affirmed that the unity of powers lies exclusively in Christ: «Because of human weakness (pride!)

It engenders humility in the human spirit, which us teh opposite of pride.

The scientist who is exploring the very frontiers of human knowledge in some specialized department of truth may have absolutely no knowledge of the work of any other specialist and may indeed take a certain pride in such ignorance!

The real content of many so - called modern difficulties are as old as the eternal hills, as old as human pride, as hoary as the «non serviam» which was uttered by the first man and has been re-echoed since down the centuries.

We must understand that when a man considers violence the only resort left him, when he sees it, not as a remedy and the harbinger of a new day, but as at least an indictment of the old, unjust order, when he thinks of violence as a way of affirming his outraged human dignity (his pride!)

Practitioners of disciplines that pride themselves on their objectivity and neutrality sometimes make pronouncements on matters of ultimate human concern, but when they do so they invariably introduce assumptions not warranted by their purely empirical or purely rational methods.

Oh, the Calvinists could make perfect sense of it all with a wave of a hand and a swift, confident explanation about how Zarmina had been born in sin and likely predestined to spend eternity in hell to the glory of an angry God (they called her a «vessel of destruction»); about how I should just be thankful to be spared the same fate since it's what I deserve anyway; about how the Asian tsunami was just another one of God's temper tantrums sent to remind us all of His rage at our sin; about how I need not worry because «there is not one maverick molecule in the universe» so every hurricane, every earthquake, every war, every execution, every transaction in the slave trade, every rape of a child is part of God's sovereign plan, even God's idea; about how my objections to this paradigm represented unrepentant pride and a capitulation to humanism that placed too much inherent value on my fellow human beings; about how my intuitive sense of love and morality and right and wrong is so corrupted by my sin nature I can not trust it.

The fruits of human lust, pride, and fear, when man supplants God are terrible and inevitable, but a recoil from the new barbarism of the mind already apparent behind the Iron Curtain will not suffice to build a new and positive culture in opposition to the Tyranny of the new errors.

The irony in this is that these churches pride themselves on openness to the world, when really their minds are closed; refusing to engage God in all of God's dimensions, they can not engage human experience in its fullness or complexity either.

The story of the prodigal son is a story of human love and loveless pride.

ft is fraught more with frustration, dissipation, pride, and pretension, and the anxiety which must inevitably ensue from these human failings demanding resolution in a doctrine of redemption.

Methodists had prided themselves throughout the nineteenth century on their Arminian defense of the freedom of the human will against their Calvinist detractors.

For they are disenchanted with a culture that neglects human problems while priding itself on its two achievements of technical efficiency and affluence.

The human city has gathered together and intensified all the personal and communal vices of which human beings are capable — pride, covetousness, lust, anger, gluttony, envy, sloth, injustice, opportunism, inequality, lying, cheating, neglect, competitiveness, and violence — all that constitute moral slavery.

... one can change human institutions, but not man; whatever the general effort of a society to render citizens equal and alike, the particular pride of individuals will always seek to escape the [common] level... In aristocracies, men are separated from one another by high, immovable barriers, in democracies, they are divided by a multitude of small, almost invisible threads that are broken every minute and are constantly changed from place to place.

This Marxist proposal is too optimistic concerning human nature, for it fails to recognize the problem of sin as pride.

A claim to human independence is in a way the root of our troubles; in the language of traditional moral theology it is the pride (superbia) which is the root sin of humankind.

The best way to bring the sinfulness of such sins home to us is to point toward the places where humans in fact act wrongly: in home, school, business, contacts with others, and the like, where by pride, self - seeking, neglect of our neighbors, ugliness of behavior in our homes, and so much else, we often behave in a reprehensible manner or we subtly and insidiously treat other persons as mere «things.»

And the rebellion against God that is human pride is ultimately in prophetism castigated in all men; for Israelite prophetism knows, if Israel forgets, that Israel's rotten, unholy pride, productive only of a sickness unto death, is fully shared by all men!

His own pet proof of «why there almost certainly is no God» (a proof in which he takes much evident pride) is one that a usually mild - spoken friend of mine (a friend who has devoted too much of his life to teaching undergraduates the basic rules of logic and the elementary language of philosophy) has described as «possibly the single most incompetent logical argument ever made for or against anything in the whole history of the human race.»

Story has it that the gods split human beings as a form of punishment for their pride.

In contrast to television «s worldview that we are basically good, that happiness is the chief end of life and that happiness consists of obtaining material goods, the Christian worldview holds that human beings are susceptible to the sin of pride and will - to - power, that the chief end of life is to glorify God and enjoy him forever, and that happiness consists in creating the kingdom of God within one «s self and among one «s neighbors.

Human pride can not chain up the word of God, nor effect any part of its substance.

Monoculture is what we had when we built the Tower of Babel, impressed by ourselves in all our human pride.

In Christian Scripture and tradition, then, we find an ethic of care for strangers that renders precarious the protection of daughters; an ethic of chastity — laden with innuendos of pleasure, lust and pride — that renders precarious the moral standing and human rights of women; and an ethic of Christian duty that renders precarious the basic safety of wives.

Whatever questions / doubts he may have had about the Old Testament and the Bible it is basically human pride or lack of humility that fuels unbelief.

He believes that in the human situation we are inevitably involved in the sins of pride and self - assertion.

Nevertheless, human pride being what it is, some exponents of this prophetic social gospel seemed to lay more stress on the human builders than on the activity of God in the process.

The Reformation understood (1) that life must be completed by a power that is not our own, (2) that human pride insinuates itself on every level of sainthood, and (3) that freedom can bring either good or evil or both.

Collective pride is man's last effort to deny his contingency; it is the very essence of human sin.

And they declare that they have experienced the judgment of an all - inclusive love on their pettiness and pride, while at the same time they have been the recipients of a forgiveness or acceptance which comes when their previous stupidity and cupidity have in some strange fashion been taken away and they have been given the opportunity and occasion for genuine enrichment in fellowship with their human brethren.

We still need his genius to see that human behavior is complex, that demonic possibilities are built into church and social structures, that human pride and spiritual arrogance rise to new heights precisely at the point where they are closest to the Kingdom of God, and that advance brings vulnerability to new temptations.

The problem with such jobs is not that they are useless, nor that the workers do their work involuntarily, but that the job is in «conflict with democratic pride» or destructive of human dignity.

We do not need the grace of God to withstand crises — human nature and pride are sufficient for us to face the stress and strain magnificently.

Actually is it not true that though we do know ourselves helpless to do God's perfect will, helpless to resist successfully the temptations to pride and selfishness which assail us in every area of our life and at every level of moral endeavor, we nevertheless know that we are guilty before God and that we should be guilty even if we should make the maximum effort of which human flesh is capable?

Most of his works of this time are searing representations of human lust, cruelty, pride and brokenness.

Few will deny, for example, that Paul's theology represents with something approaching adequacy the fact and meaning of sin in human life — the reality of moral evil, the universal blight it brings, man's hopeless entanglement with it, the perverse and rebellious pride, deep in our nature, which degrades us, distorts our efforts, mars even our best moral achievements, and from which we know God must save us if we are to be saved at all.

All this — together with his various political involvements, both ecclesiastical and secular — may explain why he regarded sloth as much as pride to be at the root of human sin.

Having seen where the vaunted liberal pride in human independence and self - salvation had led theology, Barth was convinced that only by absolutizing the grasping, seizing management of God could human presumption and pride be curbed.