Sentences with phrase «person as a unity»

Not exact matches

Even if it was endorsed by the 300 - seat House with the help of opposition parties — as seems likely — «it will never be passed by the people who effectively will eradicate it with their unity and struggles,» Lafazanis said.

um what are you nuts most of the people in BC has said they do not want another pipeline not ever so how is building a pipeline a matter of national unity i could see it as a matter of duty for us to stand in unity with the first nation people here in BC against the pipeline i really do nt see how building a pipeline could be a national issue because simply put pipelines do nt help the nation

The question is whether churches abroad, such as in the United States, Western Europe, and Australasia — comprised of Orthodox immigrants and converts long established in their new homelands, miles away and cultures apart from the «mother Churches, where they originated — have reached the maturity or acquired the single - mindedness and commitment to minister to their people and manage their affairs in unity.

It is as if Benedict is bringing back into play the long - neglected lessons of St. Augustine to Catholic Social Thought — re-presenting, as it were, The City of God — that is, the City of that caritas which the Divine Persons gratuitously pour into the human heart, that it might cast the burning desire for human unity into the kindling of hundreds of millions of parched hearts.

He reminded the diplomats and dignitaries that the UDHR «was adopted as a «common standard of achievement» and can not be applied piecemeal, according to trends or selective choices that merely run the risk of contradicting the unity of the human person and thus the indivisibility of human rights.»

Elsewhere, I have indicated how this field - approach to Whiteheadian societies allows for a trinitarian understanding of God in which the three divine persons of traditional Christian doctrine by their dynamic interrelatedness from moment to moment constitute a structured field of activity for the whole of creation.6 Here I would only emphasize that thinking of Whiteheadian societies as aggregates of mini-entities with one entity providing the necessary unity for the entire group is reductively much more impersonal and materialistic than the approach sketched in these pages.

Jesus was in eternal unity with the Father until during His crucifixion, and as an eternal Person that time of being forsaken and isolated will always be with Him even though it long ago passed in our linear time.

It is unliveable at the level of society: hence, in Britain we have a government that lauds the freedom of the individual (and it should be noted in passing, but noted very well, that our present generation of politicians rarely talk of the «human person» or just of the «person», but usually of the «individual») but which has brought in some of the most draconian legislation in Europe designed to control what people say and do on certain issues so that society can proceed in its life as a unity and not just as a mere collection of individuals.

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.

As a source of unity for contingent reality, the human person is not estranged from the world, but has an innate openness to each part of it, as a portion of his own existencAs a source of unity for contingent reality, the human person is not estranged from the world, but has an innate openness to each part of it, as a portion of his own existencas a portion of his own existence.

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

Moreover, he cared about persons in their total bodily - spiritual unity, and with their life on earth as well as in heaven.

The husband - wife relationship illustrates the complimentary and unity - in - diversity that characterizes God's own nature as One Being who exists eternally in three Persons.

So the knowledge imparted was at different levels, - technical rationality, critical rationality to evaluate ends, universal human values, and the humanism of the person of Jesus - but with search for the unity of their inter-relationship realized in the renewal of personal and community life as the ultimate goal.

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.

• the capacity to reach objective and universal truth as well as valid metaphysical knowledge; • the unity of body and soul in man; • the dignity of the human person; • relations between nature and freedom; • the importance of natural law and of the «sources of morality,»... • and the necessary conformity of civil law to moral law.

[7:97] Did the people of the present com - m - unities guarantee that our retribution will not come to them in the night as they sleep?

Modern ecclesiology, sanctioned by Vatican II, does not start its description of the nature of the Church, like Bellarmin, with its social organization, but with the people of God, the mystical Body of Christ, primarily constituted by the unity of the justified in the Holy Spirit, the community of the redeemed, as distinct from their organization in a «society».

In the same way, the unity of a particular person could be regarded as the over-all unity of a temporal series of structured, momentary selves concretized in a particular sequence of such «momentary selves.»

The unity of God is preserved in principle in the same way as that of a human person, but here, as always, the difference is between a partial and a maximum realization of the principle.

The unity of the person is reflected in the Psalms — but the person there is both individual and corporate just as the «body» of Christ is individual in Jesus and corporate in us.

We also may be said to live after death as church members related to the person of Jesus and dependent upon the church's unity and prayers for our continued existence.

For example, Pannenberg insists that we take as our starting point the three persons who are implicated in Christian revelation and expounded in the early creeds, rather than beginning with a single essence or any theory of the unity of God.

From which it follows, ultimately, that the self must be regarded as a series of momentary selves the unity of each of which can only be regarded as the unity of a complex set of what I will refer to as «interrelated event - cells,» while the unity of the more general sense of «person» or «self» can only be regarded as the unity of a sequence or succession.

Initially, Whitehead might seem to identify actual occasions as res vera to the exclusion of persons; however, careful thought, along with the addition of other Whiteheadian ideas, such as organic unities, casts doubt on the suspicion that for Whitehead only actual occasions are res vera.

Having sketched «cartoon» images of nine different kinds of Protestant ministry, the author finds a unity within the diversity in these images as seen in the centrality of the Bible in each, the being engaged with all kinds of people, and always on the same level with them.

If theology now insists on the mutuality of these relationships, it must account for the divine unity as being in some way prior to the distinction of the three persons.

Furthermore, precisely as a community (or, in Whiteheadian terms, a structured society), they possess a higher unity and greater actuality than would theoretically be possible for each of them as individual persons, i.e., as separate personally ordered societies.

If the Trinity is not organized democratically, it will be a quaternity, i.e., three personally ordered subordinate societies which correspond to the three persons of the Trinity, plus a fourth society, whether personally ordered or not, constituting their unity as one God.

They teach us that there can be no such thing as community without unity of consciousness, collective action free of individual greed, humility and respect for the other and as much concern for the other person's welfare as for our own.

This is no intuitive perception but a bold swinging into the other which demands the intensest action of my being, even as does all genuine fantasy, only here the realm of my act «is not the all - possible» but the particular, real person who steps up to meet me, the person whom I seek to make present as just so and not otherwise in all his wholeness, unity, and uniqueness.

This book not only deals with preliminary issues surrounding Luke and Acts such as the context of Luke and Acts in the canon of Scripture, and the unity of authorship for Luke and Acts, but also deals with numerous theological themes and issues in Luke and Acts such as salvation, the person and work of Jesus Christ, the coming of the Holy Spirit, the ongoing role of Israel and the Law, and the beginnings of the church.

The in - spite - of character of the Christian faith is apt, I am afraid, to increase as well as decrease tension among people, to cause a new dissension as well as a great unity, thus falling into a false endlessness.

The purpose of office is not to maintain truth but to maintain a procedural unity that allows for people who are as different from one another as night is from day to coexist.

Sociological theories of the 1940s and 1950s tended to portray culture as a hierarchy of values that was integrated by higher - order religious values and was internalized by the person, thereby giving unity and direction to the person's behavior.

Finally, and most important of all according to Buber, the person is not treated here as an object of investigation but is summoned «to set himself to rights,» to bring his inner being to unity so that he may respond to the address of Being over against him.

This unity is not to be taken as demanding uniformity, since different people at different times and in different places will inevitably have their own way of expressing and realizing in concrete fact their common loyalty with its common reference to Jesus Christ.

Then there are other theologians who approach theology as a way to understand and articulate our essential unity and bring a great diversity of people together.

Struggling to give revelation its proper place, they also lost (not at first, and never altogether, but at length) fifteen hundred years of Catholic intellectual tradition, a tradition that bothered itself with the iotas, and whether or not Mary should be referred to as the God - bearer (the Theotokos), and what precisely is the Pelagian error and what is not, and whether the two natures of Christ conflict with the unity of his person, and so on.

The Church clearly still wishes to retain talk of the spiritual soul as was evident at the Second Vatican Council and has been confirmed more recently by the Catechism of the Catholic Church: «The human person, though made of body and soul, is a unity».

If the person is a unity, and if the natural sciences reveal him as body, then it follows that from a natural science standpoint man is nothing but a body.

As St Francis de Sales tellsus, it is counter-productive for a lay person to try to live like a monk, but Catholic faith and spirituality is a unity centred on the mystery of Christ handed on to us in Sacred Scripture and Tradition.

«Evangelical Christianity was a major bond of national unity for the United States» at first, especially as formed in the large «churches of the people»:

If only the soul survives, then I do not survive, for a human person is someone who is a unity of body and soul, as we noted in the quotation from Gaudium et spes14 above.

As more people promote our inherent unity, more people will promote our...

The self - integration damaged in this way is the unity of the acting person as conscious subject and sexually functioning body.

Added to the reasons already given to show how homosexual acts violate the nuptial meaning of the body and the unity of the human person as a bodily being, respect for the health and life of homosexual males ought to make one realize that anal sex, the characteristic kind of homosexual male behavior, is morally bad.

The unity of his people, after all, is what was on the mind of Jesus himself as he was about to delivered unto death.

The relationship between the search for unity in faith and the engagement in the human struggle lies through an insight as old as Isaiah 42:6 — that God's people are called to be in the world as a covenantal sign of the yet - to - come unity and fulfillment of humankind.

The religious significance of Zionism becomes indisputable when one realizes that «to raise the Jews from a disintegrated and fragmented mass of individuals into an organic unity, whether it be the unity of the Jewish people as whole, or any part of it, is to create the conditions that make the Jewish religion possible» (JC 329).