Sentences with phrase «only human concerns»

You have in mind only human concerns and not concerns of God.»

Not exact matches

Bellah and his colleagues praise religion because they note that religious groups, unlike other groups in our society, are concerned not only with the common good of the nation but also with the common good of all human beings.

The relationship between God and man, with which theology (Jewish or Christian) is primarily concerned, could now only be postulated if it contributed to the elaboration of ethical theory Moreover, the only divine - human relationship that this new anthropocentrism would tolerate was between a postulated deity and the human individual.

why would a god only be concerned about the zex lives of humans..

In Systems of Survival (reviewed in First Things, December 1993), Jacobs maintains that human beings have basically only two ways of making a living, one concerned with acquiring or protecting territories, and the other with trading or producing for trade.

This «piece of dirt» is the only home we as humans have, and as far as I'm concerned, it's a better prize than we deserve.

in some ways memory is a better key to the nature of experience than perception, not only because, by the time we have used a datum of perception, it will already have been taken over by memory, but for the additional reasons: (a,) in memory there is less mystery concerning what we are trying to know than there is in perception [i.e., «our own past human experiences»]; also (all) the temporal structure of memory is more obvious.

Ours is indeed a consumeristic culture, the kind that too often turns people into commodities, and I believe Christians can speak into that culture in a unique, life - giving way — not only as it concerns sex - on - demand, but also as it concerns food - on - demand, celebrity - on - demand, stuff - on - demand, cheap - goods - on - demand, pornography - on - demand, entertainment - on - demand, comfort - on - demand, distraction - on - demand, information - on - demand, power - on - demand, energy - on - demand, and all those habits that tend to thrive at the expense of the dignity and value of our fellow human beings or our planet.

First, its premisses concerning society and modern man are pseudoscientific: for example, the affirmation that man has become adult, that he no longer needs a Father, that the Father - God was invented when the human race was in its infancy, etc.; the affirmation that man has become rational and thinks scientifically, and that therefore he must get rid of the religious and mythological notions that were appropriate when his thought processes were primitive; the affirmation that the modern world has been secularized, laicized, and can no longer countenance religious people, but if they still want to preach the kerygma they must do it in laicized terms; the affirmation that the Bible is of value only as a cultural document, not as the channel of Revelation, etc. (I say «affirmation» because these are indeed simply affirmations, unrelated either to fact or to any scientific knowledge about modern man or present - day society.)

Since human forms of relation are evidence of mind, it might appear that the social sciences are concerned only with man's mental nature.

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

They have been led by experience to conclude that the only power in human life able to counterbalance the dark and divisive faiths of our time is a still stronger faith, a faith concerned with Reality rather than human wishes.

This means not only that we are approaching the texts as fully human productions — I point out that statements of divine inspiration are statements concerning ultimate origin and authority, not method of composition - but even more that we take seriously that aspect of literature of most interest to cultural anthropologists: how it gives symbolic expression to human experience.

They were highly honored to be selected as messengers, but they remain human; their only infallibility is that given them by Allah concerning the religious facts revealed through them.

After drawing out how the encyclical applies this to various social, economic and ecological issues he highlighted, concerning «the problem of technology», that «this is the first time an encyclical deals with the subject in such an organic manner -LSB-...] The exclusively technical mentality [and ideology] in fact, reduces all to pure doing... [True human development] requires a new perspective upon man that only the God who is truth and love can provide.»

«In RE pupils have the opportunity to engage not only with the most profound metaphysical questions concerning human existence and the nature of reality, but also with the most pressing ethical problems of our day.

When I finally exposed myself to the literature that dealt with the ecological crisis, its emotional impact did not have to do only with my concern for the future of human beings.

Christians are only seeking «heavenly things» and think that earthly matters do not concern them and have no bearing on their salvation, because these things have become exclusively secular and human.

They were concerned for other animals, not only human beings.

The 1998 act passed because a remarkable coalition of Jews and Christians was prepared to do battle not only with the foreign policy mandarins but also with oldline liberal churches and secular human rights organizations who complained that concern for persecuted Christians is an instance of «special pleading.»

Not only do serious problems arise concerning time and space, but serious problems also arise when trying to explain the nature of being and acting human.

There never was a time in History that atheists exist, only in this present stage of our intellectual developement that they deny His exisrence, but it can be easily explained that they are just part of the dialectical process of having to have two opposing arguments or forces to arrive to the truth, The opposing forces today are the theists or religious believers of all religions and the other are the atheists who denies religion, The reslultant truth in the future will be Panthrotheism, the belief that we are all one with the whole universe with God, and that we Had all to unite to prepare for human survival that will subject us humans in the future.Aided by the the enlightend consevationist, environmentalists, humanists and all of the concerned activists, we will develop a kind of universal harmony and awareness that we are all guided towards love and concern for all of our specie.The great concern of the whole conscious and caring world to the natural disaster in the Phillipines,, the most theist country now is a positive sign towards this religious direction.Panthrotheism means we will be One with God.

Stapledon thus brings together his basic concerns for a viable community and a metaphysic as his narrator questions the ultimate meaning of the only good he is able to perceive — the symbiotic love of two human beings.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

The Bible concerns itself only rarely with the joyful play of human love.

When someone is more concerned about their own reward after they die than they are about the quality of this real life for their fellow humans, one can only conclude that they are utterly selfish.

And as is the case with many vampires, they stop being too concerned about the humanity to which they used to belong, and use humans only for selfish reasons and personal gain.

Conservatives cherry - pick those passages that support their conservative view of God based on their conservative ego, and vice versa, where liberals are concerned... and there is NO way to ascertain which is true, except on a wholly subjective, personal level, thus it will never be proven objectively, since Spirit, by it's very nature, has absolutely nothing at all to do with the flesh and whatever seems to be happening on this earth, because Spirit is completely opposite, and therefore invisible to the naked human eye, being of the mind only, and therefore unprovable.

In this relation to one's fellow men dialogical freedom enters history even more deeply, because it is concerned not only with the sovereign God, but also with the decisions of human beings, by which it is determined and which, in certain situations, it has to determine itself.

But as a total context existential philosophy is methodologically too restrictive If faith can only be expressed in terms of human encounter, such that we are precluded from using any cosmological framework in expressing our understanding of God, then we have no way of appreciating God's activity and manifestation of concern toward the rest of the created order.

Concern for human welfare will play little or no role for the man whose only motivations are curiosity and technical interest.

Lanzetta is not only concerned that the Mother of God not be denied due honour but also that an opportunity to shed light on an anthropological question was being neglected: the ability of humanity freely and actively, through grace to merit grace, resulting in «encouraging deep down a more pessimistic vision of human cooperation in salvation» (p. 399).

This refers not only to other historic religions, which also produce high fruits of human achievement — whether or not in as great numbers or with as much efficiency as Christianity we are not concerned to say at this point but to movements and influences not ordinarily called religious.

In any event, of all the theories which we may evolve concerning the end of the Earth, it is the only one which affords a coherent prospect wherein, in the remote future, the deepest and most powerful currents of human consciousness may converge and culminate: intelligence and action, learning and religion.

At the moment I am concerned to stress simply our total human solidarity, not only because we are sons of God by creation, but because we are brothers of God by redemption.

Thus, it is only if one is already convinced that the term «God» has to do with questions concerning the value or worth of human life that one appropriately invokes the experience of value as evidentially relevant to proposals regarding this term.15 Appeals to experience do not, therefore, establish relevance, they rather assume it.

If the generation would only concern itself about its task, which is the highest thing it can do, it can not grow weary, for the task is always sufficient for a human life.

From the early 1970s I was aware that among those who were newly conscientized to the destruction of life - support systems, some were concerned only with finding ways of avoiding negative consequences for human beings.

In the Old Testament, God is known as Creator only because he is first known as Sustainer - Redeemer.27 The creation faith of the Old Testament nowhere gives the impression that its Primary interest is in origins as origins; rather is it a faith that speaks from, and back to, historical human existence and in its articulation is concerned to say what man is and what in that faith his existence means.

Out of concern for the will one reaches not only the whole range of existential issues, but also those questions which arise from human involvement on the one hand with evil, and on the other hand with hope.

And his God was not the God of Israel only, but the Father whose love with infinite concern for human need embraced all men within its scope.

I believe we might also call this a theocentric ethic, because I believe that God is concerned about all life and not only human life.

In the New Testament itself the universal fatherhood of God involves the universal brotherhood of man, and, so far as human agency is concerned, only moral forces are counted on to bring about the recognition of the one and the reformation of life to fit the other.

If you are a Christian, then Jews, Muslims and Hindus are Christian, because all believe Christ to be merely human and a very good model of behavior, just that the early Christian church was misled by St. Paul and St. John concerning the co-eternal divinity of Christ and his role in our salvation, which only God could provide.

But he could not leave his science untouched by his deep conviction that humans were truly free and that life made sense only in terms of commitment to concerns of ultimate worth.

By its stress on event and on patterning and integration, by its insistence that relationships constitute an entity, by its concern for an awareness of the depths of human experience (motivations, desires, drives, and «emotional intensity,» for example), as well as by its recognition that we are part of the world and continuous with what has gone before us and even now surrounds and affects us, process thought not only has been in agreement with the newer scientific emphasis on «wholeness,» but has also contributed a perspective which can give that emphasis a meaningful setting and a context in the structure of things in a dynamic universe.

The court reasoned that the treaty's drafters were actually concerned only to protect life from the moment of implantation, and that the human embryo is not a person under the American Convention because it is not a person under certain treaties elsewhere in the world.

As far as human beings are concerned, evolution does not have to be the only logical explanation as it should not be beyond the capacity of God to design and create them without evolution.

Our present concern, however, is not with this obvious and distressing manifestation of disharmony in social life but with the disharmony itself — that is, the failure on the part of men and women to discern that true community and sound relationships within it can be found only as each of us has his or her place in a wider grouping of humans, where there is vivid contrast because each is valued as being precisely this or that person while the community as a whole has goals or ends (what used to be called «ideals») that are worthy, upbuilding, and enriching.

So far as human sexuality is concerned, it becomes part of human personhood and can be expressed personally only when there is love or mutual recognition of personality.