Sentences with phrase «of human understanding into»

Since those process categories have been connected with ideas of God inspired by the Bible, process theologians believe there is a chance in the twenty - first century to bring the long separated parts of human understanding into a new, coherent relationship.

Not exact matches

Marsh calls it, «an eye - opening exploration into how children are raised around the world and how child - rearing can inform the understanding of human nature more broadly,» noting the author's most essential point is that «one of the things which makes humans special as a species is that we don't limit care to our own children.

With deep learning, organizations can feed enormous quantities of data into so - called neural nets designed to loosely mimic the way the human brain understands information.

In the right set of circumstances, many multiples of that amount could incrementally flow into gold, a simple product that has been innately understood for millennia by human beings all over the globe.

There are a variety of reasons for this gap in understanding: The time gap between discovery research and the translation of that discovery into a therapeutic or a commercial product can take decades, and public and political attention spans are short; the natural human inclination is to pay more attention to things that don't work rather than things that do.

I think, if you look into it, you will realize that «supernatural» is just a human concept to compartmentalize aspects of the natural world that we do not yet understand.

Often concentrating on the early writings such as the Habilitationsschrift and the Lublin lectures (neither has been translated into English), the author indicates where the young thinker incorporated Scheler's phenomenological value ethics, Kant's formalistic ethics of duty, and Aquinas» understanding of the rational desire of the will into his own synthesis of human action and value.

I do find it hard to believe that God the Father would welcome Judas into Heaven with a «Your work is done» - type welcome, but I am looking at it with my human mind, which is perhaps incapable on any level this side of Heaven to understand the limitless love of God and Jesus Christ.

You will run into trouble whenever you parcel out God's Word, rather than understanding the Bible as a progression of revelations and solution to the human condition, with the common thread and purpose of Jesus Christ running throughout from beginning to end, to further the glory of God.

Metaphysical realism, understood in a processive way, requires this triple sense of objectivity: novel human doings in need of guidance, long - enduring systems of belief that provide the schemata of interpretation by which that guiding can be done, and opportunistic skill in sculpting act and theory, fact and canon, into a coherent, fruitful basis for intelligent action.

Of course, we are engaging a Mystery in the deepest sense when we seek a direct encounter with God and existentialism has its serious limitations as do all human attempts at understanding; but I am drawn to Kierkegaard's insight into prayer:

What we need is a greater understanding of the environmental limits which most certainly exist regarding human intervention into nature.

If one holds that during the course of human history a process of development and refinement in the Church's understanding of Christ has taken place, this does not mean that one is rushing headlong into a position of historical relativism that is ultimately corrosive of the objectivity of our faith.

Even the noble king could perceive the difficulty of such a method, for he was not without insight into the human heart, and understood that the maiden was at bottom deceived; and no one is so terribly deceived as he who does not himself suspect it, but is as if enchanted by a change in the outward habiliments of his existence.

Given a really deep insight into the concept of collectivity, we are bound, I think, to understand the term without any attenuation of meaning, and certainly as no mere metaphor, when we apply it to the sum of all human beings.

This great universal sense of sorrow helps to unite all human hearts and dissolve all other feelings into those of common sympathy and understanding.

Building on but moving beyond psychological understandings of guilt, and excavating the reality of wrong «being that underlies our wrong» doing, Pieper brings the wisdom tradition of Plato, Augustine, and Aquinas into conversation with moderns, both Christian and anti-Christian, who try to make sense of sin and evil in the human condition.

These understandings are what humans take for granted by virtue of being socialized into a particular imaginary.

Theology will continually look for new syntheses to incorporate the truth that we discover in the sciences and in other human studies into our understanding of all things, our understanding of God and his world and his purposes fulfilled in Jesus Christ.

The union is to be understood as the taking up of human nature into the divine rather than of the lowering of the divine nature to the conditions of the human.

Recent decades have expanded our understanding of the many non-rational factors that enter into human thought.

We are a long way from understanding how sex enters into the child's growth, and the significance of human differences.

Similarly, functional psychology was the mode of inquiry into human behavior calculated to yield understanding of the human response to environmental demands, replacing introspective or subjective psychology whose interests were more internal and even mystical.

From his birth to his death and beyond... Jesus translates the logic or meaning or pattern or heart of God into terms we humans can understand: skin and bone, muscle and breath, nerve and action.

Even if this made any sense, there would be plenty of better eays to get across a message about who is in contol (like creating humans who already understand that) without making a world in which people suffer now and can be sent into eternal punish, ent.

In so far as Marx is seeking to bring the idea of «real distress» (as understood by religion) into relation with their human condition of distress (as understood by human beings) so as to transform the human condition, his critique of religion reveals an existential pathos», and it is religiously edifying.

These are the understanding of human beings and of nature that are now built into the whole structure of the dominant economic thinking.

Our belief in God «is built up, rather, out of a number of metaphysical moves and claims which, when they cumulate into a full - blown understanding of reality, and of the human place in this reality, constitute a theocentric world picture.»

(4) Biblical texts must be understood in their human context: for otherwise we shall fail to read their real point out of them and instead read into them points they are not making at all.

«The human world,» Buber wrote in 1952, «is today, as never before, split into two camps, each of which understands the other as the embodiment of falsehood and itself as the embodiment of truth.»

If the meaning of our principle of historical aetiology, as opposed to an eye - witness report by someone who was himself present at the event, has been understood, we presumably also possess a criterion for judging what was correct in the description given by traditional theology of the blessed, supernatural, original condition of man, as opposed to what was a simplified projection into the past, into human beginnings, of the state of man as it ought to be and will be in the future.

The difference between I - it and I - Thou is not carried over from the German to the English in translation, but the difference is important in indicating the two stages of Buber's insight into man — first, that he is to be understood, in general, in terms of his relationships rather than taken in himself; second, that he is to be understood specifically in terms of that direct, mutual relation that makes him human.

Here the theological understanding of human being as person - in - community must help develop the incorporation into modernity of certain traditional cultural values in the pre-modern spiritual vision.

This eternal significance, this meaning which transcends all human meanings, is the sovereign act of creation through which God speaks to us and brings us into being, an act which is completely «over our heads» — beyond our powers of rational understanding.

To slip into Whiteheadian technical terminology, I understand Jesus as a figure the story of whom we objectify with peculiar vividness as a result of his power to grasp the successive subjective aims of generations and generations of men by the sheer massiveness and compelling weight of the ideal vision which he has presented as a lure promising richness and depth of feeling in human satisfactions.

If we rightly understand the point of God's action in the human existence of Jesus Christ and all that his existence implies, then we must say that the Church is the community in which God's active love is both disclosed and released into the world.

The fuller meaning of revelation can be understood, therefore, only if we take into account the fact of a human sinfulness that has continually resisted the freedom, extravagance, and surprisingness of the divine self - promise.

Jennifer Moorcroft, a lay Carmelite, brings a deep understanding of the Carmelite tradition, combined with sensitivity and insight into human nature to introduce the reader to the «bit players».

If you want to know / understand how God wants us to be human and so with this thought, please listen to every bit of Jeremy Myers and move into relationship with Jesus Christ and your fellow citizens of the world meant for you / us.

In classical philosophy it is possible to understand how a form is present in a human being without distorting or destroying his humanity, but it is unintelligible how one substance can enter into another without displacing some part of that other substance.

It appears that McGrath has got too sucked into the Popperian insight that human understandings of the world are «theory laden» (p. 61)-- wherein human culture rather than human nature is made not just intrinsic to explanations of observations, but determinative.

Because Kirk believ ed that such an understanding was best apprehended and transmitted through imaginative literature, it is only right that his short stories and fiction best enable one to appreciate the character of his insight into the human predicament.

It was appropriate, then, for early 20th - century Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human condition.

So far our comments have been largely a contrast of stances toward human existence: a plea for a more truly dialectical, less dualistic understanding of the relation between form and energy, a plea for a similar openness toward the past, a question about the future to the effect that the incompleteness of the present ought not to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of faith.

This work with experimental groups extended into a more chastened critical study of transactional analysis in relation to Pauline - Augustinian understandings of human bondage and freedom.4

• «It remains each man's duty to retain an understanding of the whole human person... a profound inquiry into the meaning of culture and science for the human person» (61).

Through it our small lives can be understood as the arena where God is working out the true revolution, the one that brings human beings back to God, the one that sends us out into the world to wash the feet of others.

A middle position sees the biblical record as neither completely divine nor completely human, but as Involving both God and man; its authors conveyed profound insights into the nature Of God, but expressed this religious message in poetic form and in terms of the understanding of the world then currenOf God, but expressed this religious message in poetic form and in terms of the understanding of the world then currenof the understanding of the world then currenof the world then current.

As «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of love.

(g) The mythological element in the kerygma is not, we have shown, the importation into the New Testament of ideas from non-Biblical religions, ideas which could be eliminated or superseded by interpreting the underlying understanding of human life.