Sentences with phrase «of the human spirit as»

In short, what are the elemental promptings of the human spirit as they appear within the conditions of our time in the Western world?

He manages to illuminate the pain and horror of the human spirit as it deals the inevitable notion that fairly soon, you will die.

In sum, this moving memoir stands as a remarkable testament to the indomitability of the human spirit as well as a mighty reminder why the evils of the Holocaust must never be forgotten.

I am reminded daily of the resiliency of the human spirit as people move through their emotional pains and desires to create purpose and meaning in their lives.

Not exact matches

From Veterans, to Opportunity Youth, to Refugees and Dreamers, Starbucks will continue to build on our culture of inclusion as we seek to inspire and nurture the human spirit — one person, one cup and one neighborhood at a time.

So, by your reasoning, if «People put so much importance on words» (implying that they don't matter and we shouldn't take thought of how we use them) then I ought to be able to sing along with the lyrics from pac's «hit»em up» with my black friends, curse in a kindergarten class as well as a corporate meeting for my boss... what impression would a client have of my boss if I were cussing in a professional meeting or at a charity event... it doesn't add up, it's a cop - out rebuttal... trying to find loopholes or applying «human reasoning» like» ll take a swearing guy who's helpful» doesn't change Jesus or scripture it's just setting up a what - if scenario and trying to allow that to in some way justify your stance when again, that doesn't change The Holy Spirit or His heart in those who have been born again... the verses (inspired by His own Spirit) speak for themselves.

I also hope and pray that some of these young people dedicate themselves to the truths of the faith and help guide human life into a revival of spirit and love as our Lord intended.

The German nation began as a metaphor of Schiller's ode to the spirit of human freedom and concluded with Hitler's spirit of life taking on a scale of unparalleled horror.

The author, professor of systematic theology at St. John's Seminary in Brighton, Massachusetts, does a splendid job of introducing the series, addressing such topics as natural law, principles of human action, the determination of the moral good, and the connection between virtues, gifts of the Holy Spirit, and the Beatitudes.

We can «liberate the human spirit» and achieve the «purposes of God» only by loving our neighbor as ourselves, with God's help.

it was born initially as a way to unite christians under the same creed,... as more and more christians were anything but christians,... and as more and more human leaders were leading instead of the Spirit of Christ

It is not the suffering that destroys the human spirit so much as it is the seeming lack of meaning in it.

Human nature is brought into union and communion with Godhead as its proper environment — its principle of life and life more abundant — through the Self communication of God the Son by the power of the Holy Spirit.

The humane and Christian view, however, sees the human person as including a spirit which needs a body as a complement and mediator to fulfil his destiny as a traveller to God, the Ultimate Good, through the goodness of the material cosmos.

It is always approximated, but as such is an intellectual system, a great, ingenious invention of the human spirit.

Let us now reflect on what mathematics is: in itself, it is an abstract system, an invention of the human spirit which as such in its purity does not exist.

As someone living in Asia and connected to people that advocate for the persecuted Church in this region, much of the church is undergoing revival on many level, both explicitly Spirit - led and implicitly Spirit - led (Human effort).

The human person, as an embodied spirit, exists as a type of bridge, a source of authentic unity, between spiritual and material ways of existence.

The porous self stems from the social imaginary of an enchanted world; its primary trait is an openness toward the world as a causal matrix filled with other humans, spirits, demons, and cosmic forces that produce meaning.

These two facts underline the fusion of body, mind, and spirit in power as a human reality.

Because, my God, though I lack the soul - zeal and the sublime integrity of your saints, I yet have received from you an overwhelming sympathy for all that stirs within the dark mass of matter; because I know myself to be irremediably less a child of heaven than a son of earth; therefore I will this morning climb up in spirit to the high places, bearing with me the hopes and the miseries of my mother; and there — empowered by that priesthood which you alone (as I firmly believe) have bestowed on me — upon all that in the world of human flesh is now about to be born or to die beneath the rising sun I will call down the Fire.

It can be shown, on the contrary, that just as the natural sciences yield a comprehensive view of man, so the picture of human nature provided by the social sciences is that of a three-fold integration of body, mind, and spirit.

for arguments sake... the blogger supposed a God of the Bible... and likened that to a human being genetically creating humans... it is no way a good analogy as again... the bIble shows a peson having a spirit..

Play's transcendent dimension, its experience of the meeting of the holy and the human spirit, is fully understood as transcendence only in light of the Spirit's further definitive work on Lewis's behalf, his introduction of Lewis to the person of Cspirit, is fully understood as transcendence only in light of the Spirit's further definitive work on Lewis's behalf, his introduction of Lewis to the person of CSpirit's further definitive work on Lewis's behalf, his introduction of Lewis to the person of Christ.

concerning his Son, who was born of the seed of David [as far as his human nature went], but who was marked out as the Son of God with power [by the holy Spirit] through resurrection from the dead — Jesus Christ our Lord.»

By this word, in the New Testament as in the Old, the noblest altitudes and attributes of the human spirit and the saving influences of the divine spirit were expressed.

Rather, every culture is the product of the human spirit, as the spirit of man wrestles with its total environment and seeks to work out a satisfactory adjustment to the material world, to other men, and to such invisible powers as are believed to control its destiny.

The supernatural element in human life, whether it comes to us through conscience as human beings or through the Spirit as believers, is not to be located externally in the world of nature and social institutions (as for Taylor and MacIntyre), nor internally (as for the Romantics), but in the interaction of the individual with his world.

The God who is progressively manifest in human experience as an empty and alien other is the inevitable consequence of the Spirit who descends ever more deeply into flesh.

But Whitehead goes decisively beyond every previous form of the Aristotelian conception of unity when he posits, at least as a genuine potentiality in every «actual entity,» what in the human person manifests itself as «spirit» in its full actuality.

He will not require not merely that the new knowledge be used as the foundation of the proof, but that the very spirit and atmosphere of the new knowledge enter in such a way into thedemonstration of God's existence, that the complexities and confusions of human thought engendered by the new knowledge shall be resolved in harmonious unity in the postulate of God's existence, nature, and relation to created being.

It requires a spirit of receptiveness, an openness to «the idea of gift» as a fundamental principle of human existence»

But as «spirit» the human soul simultaneously belongs to another realm of being, the realm of immaterial forms, and as such is contrasted with other formal principles of nature, so that its ontological status is altogether different.24

For they are expressions of the divine purpose as well as the means of developing the human spirit.

of, relating to, or affecting the human spirit or soul as opposed to material or physical things.»

Such civil righteousness is not the same as spiritual righteousness, namely, the true pure love which only the Holy Spirit can work in human hearts against the impulses of the flesh.

The particular role of the Petrine principle (through its objectified holiness and rule), in relation to this mutual love, is to prevent us from proposing our own human spirit as the Holy Sspirit as the Holy SpiritSpirit.

I profess no advanced psychiatric knowledge, but such knowledge as a layman may have about the causes of disturbance to the human spirit is here placed in conjunction with what prayer can do.

He associates this with the «spirit» dimension of the «Renaissance - Platonic» view of the human person as body - soul - spirit, as retrieved by de Lubac.

At the peak of that unfolding equation, matter is gathered into ontological unity with directly created spirit to form human nature, which exists in direct and personal relationship to God who is the Living Environment of grace and providence for every human being and for mankind as a whole.

Faithful to it, Vatican I recognised that faith involves a free act which can not «be produced necessarily by arguments of human reason» (DS 3035, 3010); hence the Council added to those external signs the «internal helps of the Holy Spirit» so that the former might be «most certain signs of divine revelation adapted to every intelligence» (DS 3009f, 3033f); as a result faith relies on «a most firm foundation» and «none can ever have a justreason for changing or doubting that same faith» (DS 3014, 3036; 2119 - 2121).

For it is only when it is plainly seen that the great purpose is the building of the universal Kingdom of God, and that the object of human living is the development of the human spirit, that the irrelevance of such things as material success becomes apparent.

Jesus expresses no conception of a human ideal, no thought of a development of human capacities, no idea of something valuable in man as such, no conception of the spirit in the modern sense.

Accepting the biblical understanding of love as central to any human concept of the divine is at the heart of Williams» enterprise, directly challenging the Augustinian formulation as a corruption of this.23 Love is «spirit taking form in history.»

However enjoyable it might be, masturbation fails to fulfill this form of human sexuality, and as such is corrosive to the integrity of our persons and our intimacy of the Spirit.

Whereas the religious believer has interpreted these as due to the influence of the Spirit of God, the psychologist is aware of the many emotional tensions at work in the human mind, only some of which are realized by the subject himself.

If in this connection we would only refer to the testimony of the Spirit who speaks in and through Scripture, this would indeed be correct and would be acknowledged also in Catholic theology; but we would not yet have reached the question where the dialogue touches the human dimension as such.

True, the right relation between the hierarchical ministry and the laity can never be completely regulated by institutional and legal methods, but involves also an element of human freedom as well as of the spirit of the Church.

Hegel, in those difficult, often cryptic, but nevertheless profoundly rewarding pages in the final sections of The Phenomenology of Spirit, where he discusses Christianity as the «absolute religion,» gives witness to the advent of an absolute form of Christianity which both negates all previous religion and promises a reconciliation of all those antinomies which have plagued human consciousness throughout its history.

Faithful to it, Vatican I recognised that faith involves a free act which can not «be produced necessarily by arguments of human reason» (DS 3035, 3010); hence the Council added to those external signs the «internal helps of the Holy Spirit» so that the former might be «most certain signs of divine revelation adapted to every intelligence» (DS 3009f, 3033f); as a result faith relies on «a most firm foundation» and «none can ever have a just reason for changing or doubting that same faith» (DS 3014, 3036; 2119 - 2121).