Sentences with phrase «own souls and bodies»

'» If by days, we understand years and by sanctuary, the church, than cleansed, Miller thought, «we may reasonably suppose means that complete redemption from sin, both soul and body, after the resurrection when Christ comes the second time «without sin unto salvation.

He makes some surprising claims in the chapter on human beings, arguing for a strong Cartesian dualism of soul and body for humans, but claiming that dogs and cats have immaterial souls as well.

This can be sensed physically, because of the unity between soul and body, and expressed too - always according to the truth of God, and with honest prudence in the light of His grace; we all have to be aware that we live with a fallen nature, that our bodies can be victims of disordered drives.

Augustine's anthropology is frequently deemed Platonic, hence dualist, whereby soul and body are conceived as two loosely associated substances - even that the soul is the man.

Soul and body, therefore, are correlative but distinctive orders of being within the one entity that is Man.

According to Pacioni, it was the philosophy not of Plato but of Terentius Varro, including some of its Aristotelian elements, which inspired St. Augustine's positive view of the relationship between soul and body.

Rather, be afraid of the One who can destroy [apollumi] both soul and body in hell.»

Commonly with us, soul and body are sharply distinguished — soul, the immaterial, immortal part of man, and body, the material and perishable, with salvation concerning the soul, and death, the soul's release from its physical habitation.

Christian eschatology, he answers, has a similar playful focus, i.e., it must be viewed as «totally without purpose, as a hymn of praise for unending joy, as an ever varying round dance of the redeemed in the trinitarian fullness of God, and as the complete harmony of soul and body.»

He never speculated about the relations of soul and body or thought theoretically about philosophies of personality.

But rather fear Him who is able to destroy both soul and body in hell.

Aristotle replies that it would be better to say that it is the man (i.e., the composite of soul and body) who is pained andpleased, perceives and thinks, even though there is a certain sense in saying that the soul does these things since the movement originates in the soul [408b7].

In ST 1.75.2, which asks «whether the human soul is something subsistent,» the first objection argues that any subsistent thing is a «certain something» [hoc aliquid] and that, since a certain something is a composite of soul and body, the soul can not be a certain something.

The only suffering after death that holds any purpose for men who choose to reject God is the suffering that it takes for the soul and body to be wiped from existence.

But this does not seem to explain fully what the use of such terms actually means to the individual soul and body of mankind.

Therefore, many people who felt the light which radiated from her, from her insights and from her love, were healed in soul and body.

The first union of human soul and body was in Adam.

This is to say much the same thing as that the soul is subsistent but as a genuine part: the directing part of the complete person, who is made up of soul and body.

We are spiritual hypochondriacs, consumers of privatized religion, seekers of the salvation of our own souls and bodies.

a deep resignation to God's will, a surrender of ourselves, soul and body, to Him; hoping indeed, that we shall be saved, but fixing our eyes more earnestly on Him than on ourselves; that is, acting for His glory, seeking to please Him, devoting ourselves to Him in all manly obedience and strenuous good works; and, when we do look within, thinking of ourselves with a certain abhorrence and contempt as being sinners, mortifying our flesh, scourging our appetites, and composedly awaiting that time when, if we be worthy, we shall be stripped of our present selves, and new made in the kingdom of Christ.

«May your spirit, soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.»

This notion, borrowed from the legal notion in solido, has for its direct source H. W. Carr who used it to describe the interrelation of soul and body in man: «The term which seems best adapted to express the interaction of the mind and body is solidarity.

What I gleaned from these pages, in part, is that for Kierkegaard the roots of the comic lie in the inherent contradictoriness of human nature: soul and body, freedom and necessity, the angelic and the bestial, eternity and temporality, and so on.

May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.»

«And the God of peace himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ.»

When he speaks of spirit, soul and body he means the whole undivided man which will be preserved blameless at Christ's coming.

One of the implications of this view is that in every occasion of experience the soul and body are experiencing together.

He attended liberal Protestant seminaries where he learned about the Social Gospel's concern for the entire person, soul and body.

Our feelings, our thoughts, our movements, our sensory perceptions — each of these is itself a clustering of innumerable interactions between the soul and the body exchanged through the brain.

The distinction corresponds to some degree to that between soul and body Agape is disinterested and impartial, without regard to persons, while eros is interested love, concerned with this person rather than that and desirous of the body of the other.

How this intimate relationship originates is not the prime concern here but rather how the soul and body function together.

In faith and love he called men to faith and love, teaching the conditions of entrance into the Kingdom by simple but vivid parables and healing the souls and bodies of people wherever he went.

In the former case, the dualism is usually that of soul and body, with the assumption that only human beings have souls.

Matthew 10:28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

I had seen certain patient practices of transformation work seemingly miraculous change in the souls and bodies of some young men, and I had seen them discern both the personal and the political potential of such change.

I've been on both sides of this issue: I've been demonically oppressed and I've seen God drive out demons from someone's soul and body.

And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.

In contrast, the historical Jesus cured people, he cured soul and body.

So long as one does not regard man as spirit (in which case we can not talk about despair) but only as a synthesis of soul and body, health is an «immediate» determinant, and only the sickness of soul or body is a dialectical determinant.

In the presence of Jesus the dark forces within, which ravage the souls and bodies of men, were overcome and their victims made new.

Here is exactly what one of the thanksgiving prayers in the Eucharist asks: that we «offer God our souls and bodies, to be a living sacrifice», which means that we know ourselves to be «sent out to live and work to God's praise and glory.»

Although a devout Christian, the writer of that letter had undoubtedly felt the influence of hellenizing thought that was dominant in the civilization of which he was a part; and that kind of thought made just such a distinction between soul and body.

It will be the occasion for the rejoining, in some fashion, of soul and body, if the notion of immortality of the soul has been entertained.

The Church's official teaching, however, states, «The unity of soul and body is so profound that one has to consider the soul to be the «form» of the body....

If the soul and body form «a single nature,» can men have «feminine» souls?

Another reason why it is important to demonstrate that we have souls is that the Council of Chalcedon explicitly said that «the same (Jesus Christ) is perfect in his humanity, truly God and truly man, the same of a rational soul and body, consubstantial with the Father in his deity and consubstantial with us in his humanity, «like us in all things but sin».

This conflict... such as the conflict of the notion of soul and body... is the problem perpetuated by belief.

Rather fear him who can destroy both soul and body in hell.»

«Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.Matthew 10:28

If any Christians are currently promoting a «gnostic split of soul and body,» it is those on the left who seem satisfied with social programs that feed the body but starve the soul and, even worse, turn a blind eye to growing efforts by the government to discriminate against faith - based charities that are serious about ministering to the whole person.