Sentences with phrase «of other ways nature»

This is just one scenario of fossil creation, of course — there are all sorts of other ways nature might form a fossil.

Not exact matches

But despite the misleading nature of the name, the company's co-founder Cal McAllister says he wouldn't have picked any other way to present his agency.

But the episode brings new attention to the fragile nature of popular software programs, and the way in which they are exploited by spy agencies and others.

The group incentive nature of employee stock ownership and profit sharing makes this an effective way to create and reinforce a sense of common purpose, and to encourage higher commitment and productivity.23 It is also the case with ESOPs that the new ownership might not be viewed by the firm in the same way as other added compensation because the ownership is financed through loans to buy new capital as company stock, with Federal tax incentives, and the shares are not paid as normal wages and benefits out of company budget reserved for this purpose.

It can not focus on the quality of its team, or its platform, or the platform of the other parties, or the future, because its past, its toxic culture, and its undemocratic nature keep getting in the way.

If matter is a perfection of God, then God is dependent on matter only in the sense that he is dependent on his own nature, and the world he creates out of his nature is dependent on him, not the other way around.

(the way someone thinks about the world) Do you no view people of the world with Inherent existence; existence possessed by virtue of a being's own nature, and independent of any other being or cause?

If it makes you feel better to think of it as mother nature or the laws of physics, or whatever other way you prefer to look at it, what you're seeing is the evidence of God's work.

Any behavior can be ascribed to this alleged unchanging nature when combined with the convenient explanation of mysterious ways, unknown plan, and the other horn of the dilemma, i.e. whatever the deity does is invariably good because it is the deity acting.

And thus it has been ever since: All of us must «come down to the level adopted by God himself in his Incarnation — the level of poverty, crib, flight...» Yet in lowering ourselves to the lowliness that God himself assumes in taking on a human nature, we remain who we are: Some are intellectually gifted and rich in the world's goods; others are impoverished in various ways.

Other students of liberalism have held that its view of happiness is not only private but also preferential, i.e., that the nature of one's self - interest is solely a matter of preference, so that one's happiness is defined in whatever way one pleases.

This means, essentially, that if a woman announces herself to be a lesbian, this means that she must be deemed to have been conceived that way by the proper, ordered processes of nature in such a way as to want to be sexually intimate with other women.

Some desires are harder to overcome than others, especially if we believe the lies of the enemy that they are okay and we were born that way and it is our nature and we must live with it.

It means making sense out of the relations that human beings and other living things have toward the overall patterns of nature in ways that give us some sense of their proper relations to one another, to ourselves, and to the whole» (Toulmin, 272).

This self love is sin.God never forced chaos on us.we gave in to satan's lies about evil being an inherent necessity.Jesus said he was the way, the truth and life.He was the life (love) that everyone craves for, he is the truth which meant that his love was our only need and he exposed the lies of satan that we could attain bliss on subordinating people to our cravings.Sinning people don't accept a God who requires us to renounce ourselves because they are not convinced of God's love being enough for them and they are afraid to destroy their identity and live for the Glory of God.So, upon death, these souls realize that the physical world was just a shadow of God's love (the nature, food etc) and their own lies (violence, self love etc) and realize that love is their only need.They pursue it from other soul beings but are hurt that there's only hate and self love.They are afraid to approach the light because they don't want to renounce their identity as they have not recognized God's love before.

Second, it is my observation that advocates of the theology of nature are appreciatively open to other «theologies of» in a way that these others are often not open to one another and certainly not to the theology of nature.

13 This freedom is not conditioned in any way by anything other than Godself: «God loves because he loves; because this act is His being, His essence and His nature... God's loving is necessary, for it is the being, the essence and the nature of God,» but this is a necessity grounded in God's freedom and nowhere else.14

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.»

Partly to provide a way of conceptualizing God's transcendence over evil, and in part for other systemic reasons which we need not cover now, Hartshorne is forced to introduce a dualistic account of the divine nature.

The quarrel, if that's what it is, between the primacy of human need and the independent moral standing of nature seems to me ultimately irreducible, and we shall have to lean one way or the other.

Amid our self - structuring dependent origination, which in Zen is the very nature of the true self, we ought to respect as much as possible the capacities of others, both nonhuman and human, to originate dependently in their own self - structuring ways.

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

In other words, theological education still has not found a new paradigm for the nature of theology, reasons for the way it organizes its course of study, and a coherent version of the routes students take through their studies.

Another example involved our efforts in South Vietnam and Cambodia: prior to the conclusion of their respective revolutions, the former governments of these nations received the lion's share of our excess food resources, while Bangladesh and other needy countries were left to go «nature's way.»

I would put it the other way and say that God deifies himself in us when we become perfectly detached, and that's the nature of God's creation of humanity as the image and likeness of God — imago Dei.

The other line of inquiry stresses ways in which such conflicts and dislocations in particular societies may exemplify patterns of a more general or systemic nature.

Then you truly do not understand the true nature of God... He saw that none of us would be good enough to attain heaven (except little children who die at an early age) so He sent the only One who had never sinned, who even though he sweated blood and asked if there was any other way, but ultimately said,» not my will but Yours,» paid our way into Heaven.

The man and woman faced each other land spoke of their pain and failure, and of the seemingly inexorable nature of their separation; of loneliness and the need to learn new ways of relating; and of the sense of death, which both were experiencing.

Whitehead's view of the nature of reality offers a new way of thinking about «things,» and suggest that reality is not composed of things but of self - creative events, individual units, having both physical and mental aspects, and being internally related to each other.

It may be insight into the divine mysteries, the nature of Ultimate Reality, and of the laws governing the existence of the cosmos, of society, and of individual lives; or the gift of restoring into wholeness broken physical or spiritual health; or the ability to develop, by teaching and in other ways, the hidden possibilities in one's fellow men, and to give direction and purpose to their lives.

The brilliant work of Copernicus, Galileo, Kepler, Newton, and many others radically transformed the Aristotelian outlook in such a way that the earlier synthesis of human nature within nature totally broke down.

In addition to turning our eyes and hearts to an appreciation of the beauty, richness and singularity of our planet through a renewed theology of creation and nature, theology ought also to underscore and elaborate on the myriad ways that we personally and corporately have ruined and continue to ruin God's splendid creation — acts which we and no other creature can knowingly commit.

Again, the widespread use of DDT and other insecticides affects the «balance of nature» in ways that make it necessary for us to be aware in advance of the consequences of their use.

Despite the emotional appeal of two people of the same sex who love each other in a way that imitates a married couple, their union can not effect the true purposes of marriage and family, and this can be demonstrated abstractly with reason and concretely through nature, even to non-believers.

Either we have refused or for some other reason failed frankly and joyously to avow the fact that the God of all nature and history has made himself known to us in Christ, or else we have drawn unwarranted inferences from this fact or defined its meaning in ways not determined by the fact itself, at the same time insisting that all others should do the same.

I was frightened that we were destroying our Earth in vain attempts to aggrandize ourselves and I wanted in some way to transmit to others my sense of the preciousness of nature.

On the other hand, questions of value, intent and consequence apply to humanity and its cultures in ways we do not and can not apply to nature.

To HBK, on the other hand, the reason for myth lies in the nature of man, in the way he inevitably approaches religion.

He has, to be sure, answered this question, not only in his Scripture but in the very constitution of our natures: to choose life, to be fruitful and multiply, and to walk in his ways, which means among other things to understand that life makes sense and that human fulfillment resides in resisting the ever - present temptation to return to tohu vavohu — the primordial chaos and void.

What if most of the problems in our relationships with other people — the way we «see» and are «seen» by them, the way we interpret their lives, actions, and / or attitudes (and inversely the way others interpret our own), the way we treat and respond to others (as well as the ways they treat and respond to us)-- every single thing that each and every one of us do that damages our relationships with one another * stems * from an inherent misunderstanding of the nature and the goodness of the God in whose image we ourselves were created.

But in order to do this he finds it sufficient to attribute to physical nature apart from our experiences a remarkably limited class of properties: geometrical (spatio - temporal) quantities and patterns and ways in which changes in the quantities and patterns in one process cause changes in the quantities and patterns of other processes.

«Again, the corrupt and unsound form of speaking in the plural number to a single person, you to one, instead of thou, contrary to the pure, plain, and single language of truth, thou to one, and you to more than one, which had always been used by God to men, and men to God, as well as one to another, from the oldest record of time till corrupt men, for corrupt ends, in later and corrupt times, to flatter, fawn, and work upon the corrupt nature in men, brought in that false and senseless way of speaking you to one, which has since corrupted the modern languages, and hath greatly debased the spirits and depraved the manners of men; — this evil custom I had been as forward in as others, and this I was now called out of and required to cease from.

The other implication of this way of thinking about human nature is that we must not separate groups, classes or races of men by assigning to one the image of God and to the other the effects of the fall.

The nature of the God in whom I believe, and the nature of my faith will never... I repeat, WILL NEVER... cause me to act in a way that is detrimental to humanity, or to harm others, or to commit crimes against humanity.

I find little promise in «back - to - nature» movements or «one way» religion (either neo-pietistic fundamentalism or Oriental mysticism) or psychoanalytic fads or any number of other popular trends.

Here Niebuhr makes full use of Kierkegaard's analysis of the nature of sin, and then brilliantly examines the actual way in which men estimate their own good and power and that of others.

This is the way followed by some thinkers, for example, A. N. Whitehead in a series of books, The Principles of Natural Knowledge, The Concept of Nature, and Science and the Modern World; by Milic Capek in his The Philosophical Impact of Contemporary Physics; and by C. F. von Weizsäicker in his recent Die Einheit der Natur, as well as other books of his — this list is intended as illustrative, not exhaustive.

This will be given in a way that fits in with man's nature and through the Incarnation God shows us how: His Son becomes man and He relates to us through His human nature, and this includes the flesh, since this is an intrinsic part of our ability to relate to others and also to God.

But by asserting that flora and fauna» perhaps even geysers and other geographical phenomena» have «rights,» the movement degrades liberal principles arising from the «Laws of Nature and of Nature's God» in the same way that wild inflation devalues the worth of currency.

And on the other hand there is but one possible way in which human elements, innumerably diverse by nature, can love one another: it is by knowing themselves all to be centered upon a single «super-center» common to all, to which they can only attain, each at the extreme of himself, through their unity.