Sentences with phrase «point in human life»

Are they really intent on proving that there is no point in human life?

Not exact matches

Growing up middle - class, well - educated at this point in history is pretty much the golden card of all golden cards in the history of human life on this planet.

Around 70 percent of people over age 65 will need long - term care at some point in their lives, according to the U.S. Department of Health and Human Services.

By showcasing the most witty, joyful, bullet - pointed versions of people's lives, and inviting constant comparisons in which we tend to see ourselves as the losers, Facebook appears to exploit an Achilles» heel of human nature.

His point is that he thinks it is completely absurd theory that all 7,000,000,000 human beings on the planet are simultaneously being supervised 24 hours a day, every day of their lives by an immortal, invisible being for the purposes of reward or punishment in the «afterlife».

The «ephemera» of life in global society are points of human contact and opportunities for sympathy.

By extension, evolving from less advanced life forms is distasteful to those same individuals, as that necessitates a point in evolution at which humans are not really humans at all in the modern sense, which then brings up problems such as «do slugs go to heaven?»

Again, the point at hand is valuing human life in all its forms, from the zygote to our coffins, whether you are atheist or a theist.

My point being that no one human being is worth more than another or deserves more comfort in life than any other no matter where he lives.

I noticed you didn't tell Marcel, There is a difference between humans and all other living creatures on this planet... we think — in his point.

All humans suffer somehow at some point in their lives.

One might call this natural law, or, in good Lutheran fashion, speak of the orders of creation to point toward the given structures of life and the human person.

According to our present knowledge of physics, as already pointed out, the Second Law of Thermodynamics presents us in the material realm with the picture of a running - down universe which will ultimately be impossible for human life.

While economics as a descriptive study is not concerned with moral issues, the facts of economic life inescapably point to the moral element in human nature.

My point being that the possible elimination of a human life is a risk not tolerated anywhere else in society.

Actually global heating (climate change) will make the point of whether these fantasy gods are whatever stupid people believe them to be a moot point in a few years as humans and all living things do a slow roast as temperatures climb higher and remain there for hundreds of years....

A historian of religion takes into account authentic factors of human life other than his historicality experienced in given point of time in history.

Presuppositionalist he was, but there are two things he would point to further: the coherence of the presuppositions in matching the world outside of the person, and the fit between the presuppositions and the human life as the holder lives it.

t its most fundamental level, Christianity requires a belief that an all - knowing, all - powerful, immortal being created the entire Universe and its billions of galaxies 13,720,000,000 years ago (the age of the Universe) sat back and waited 10,000,000,000 years for the Earth to form, then waited another 3,720,000,000 years for human beings to gradually evolve, then, at some point gave them eternal life and sent its son to Earth to talk about sheep and goats in the Middle East.

«If the story of Jesus,» Kaufman remarks at one point, «provides significant insight into and orientation for today's human life and problems, christology can and should continue to have an important place in our theological reflection and our religious devotion; if not, it should be allowed to fall away.

The above summary suggests that a large part of the motivation that Paul reveals in his narrative up to this point centers in his repudiation of his former way of life.26 The opposition between his old life and the new is patterned after the opposition between human and divine authority seen in vv.

The eschatological elements of the salvation history theme have implied that the fullness of life lies only in the future; consequently, American churches have often responded to human suffering in the present by pointing the sufferer to God's future.

In the totality of Jesus» human life, obedient to the will of God even to the point of death, there is the enactment, on the stage of history and in the circumstances of human existence, of the right relationship of that existence with GoIn the totality of Jesus» human life, obedient to the will of God even to the point of death, there is the enactment, on the stage of history and in the circumstances of human existence, of the right relationship of that existence with Goin the circumstances of human existence, of the right relationship of that existence with God.

The central point of the preceding criticisms is that it is not possible to understand human violence without acknowledging that human beings are addressed by the Word of God, and live their lives in reaction to this Word.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

This last point is particularly important because in the Psalms, God gives us permission to feel all that we experience as human beings living in a broken world, and he invites us to vocalize those feeling to him.

There have been many other theories of atonement, each picking out what a given generation took to be the worst possible human situation and going on to affirm that in the action of God in Jesus, God met us precisely at that point: slavery to demonic powers, from which we have been delivered; actual slavery to human masters, with manumission accomplished in Christ; guilt for wrongdoing, with Christ as the advocate who pleads for, and secures, our release; corruptibility and mortal death, met in Christ with healing and eternal life....

God's receiving the world's achievements into his own everlasting life; God's remembering for ever that which is thus received; God's using for further good the achievements which have taken place in the created order — here are points which need to be emphasized when we begin to think of the worth or value of human existence.

A possible real connection with the animal kingdom is itself of relatively little theological importance, for anything in it that would be important for the theological interpretation of human life in the present, can also be known without it, that is to say, the vulnerability of man in face of the powers of this earth, man's temptation to see himself from the point of view of his animality, his liability to death, man's dynamic orientation and task of developing to his perfection from below upwards, beyond his beginnings.

At this point it is sufficient to say that for the moment we recognize that we are not what we might be, that human existence is in defection from its proper fulfillment, and that we are in need of the wholeness of life which will put us on the right path and enable us to become more and more what God intends for us to be.

This chapter deals with religion as a particular facet of education in a democracy, but more significant is the fact that all of the preceding chapters set forth a religious point of view by demonstrating what the life of ultimate devotion means in a wide range of human concerns.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

As pointed out above, a potentiality of mind must have been present in all ancestors of the human species, down to the primordial life.

We are living at the turning point of turning points in our human history.

But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well - known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self.

The biblical history is meaningful because it is related at every point to the fundamental reality which lies behind all history and all human experience, which is, the living God in His Kingdom; and because it moves towards a climax in which the Kingdom of God came upon men with conclusive effect.

When Paul Lehmann in an often quoted sentence said that «God's purpose for human life is to make it and keep it human» he was putting the point in an admirable fashion — which helps to make contemporary people grasp both their high dignity as humans and their defection from that possibility.

What I have particularly in mind is that while there is much talk about taking Jesus as a key to the interpretation of human nature, as it is often phrased, or to the meaning of human life, or to the point of man's existential situation, there is a lamentable tendency to stop there and not to go on to talk about «the world» — by which Miss Emmet meant, I assume, the totality of things including physical nature; in other words the cosmos in its basic structure and its chief dynamic energy.

(Crandall does not address the point, but it is difficult to see that bringing a doctor in for consultation would change the nature of the decision about taking human life.)

It is true that at one point it speaks of the sanctity of life pertaining to «human beings in any and every state of consciousness or self - awareness.»

When you look at Psalm 104 it makes the point that God has packed the earth with as much life as possible, as diverse as possible for as long as possible, in order that we humans could be enriched with a huge treasure chest of bio deposits.

As scholars such as Randall Stewart and Mark Van Doren pointed out nearly a half - century ago, Hawthorne disbelieved in the secular, progressive optimism of the nineteenth century because, in his own words, the progressive spirit «preposterously miscalculated the possibilities» of human life.

For as regards infra - human living things, even on the suppositions already mentioned, the question is probably still open, or has not yet been sufficiently subjected to examination, whether the living substantial formal principle of what in the metaphysical sense would be a real species (biological category, etc.), is multiplied with the individuals of the species (biological group, etc.), or is one and the same principle which, unfolding its formative power at various material points in space and time, manifests itself more than once in space and time.

The chief points of change are, first, that the scene has been transferred from the supernatural world of the gods to the earthly sphere of human history; secondly, that It is not a god who experiences the renewal of life (for the God of Israel is not himself subject to death and resurrection, but on the contrary initiates and controls these events) but the people of Israel, who look in hope for restoration when their existence is threatened; and thirdly, that this hope is expressed as a metaphor describing the historical future, rather than as a myth of cosmic renewal.

To Ken Margo: I am totally agree with you about this evil thing going around the earth... this evil minded people is there everywhere regardless of faith... that was not what i was trying to say... my point was to be able to recognize the One True God who is Unseen and who has no partners as He is not in need of any partners but we the creation is in need of Him... thats all... I wish I could do something to stop all these taking place around the earth... I think we human fear the fed laws more than we fear the laws of our Creator, for example not to associate any partner with Him, taking the life of others, drug dealing, human trafficking, believing in hereafter and so on... I remember a story that I was talking with one of my friends... I was telling him look we all obey the law of the land so much like for example when we drive and no one moves even an inch when there is a school bus stop to pick / drop kids as it is a fed laws but when it comes to the laws of our Creator, we don't care... like having physical relationship outside of marriage and many more... then he said something nice... he said that its because we see the consequence of breaking the law of the land but we do not see the punishment of hereafter even though it is mentioned very details in Quran, it even gives pictures of hereafter....

(1) Justification points to the source of motive and morale for ethical living amidst the sinfulness of the human situation; it permits the Christian to participate in struggles for justice without making the struggle the norm.

Thus the issues which are being debated anew in the theological turmoil today center in the meaning of Christian love as it points on the one side to the possibilities of human existence, and as it points on the other side to a fulfillment of this life in an ultimate good which transcends the possibilities of this world.

Without in any way wishing to ignore what has been called the «tragic sense of life», let us at this point affirm the positive values of human existence, finite though it is.

And now you've finally come to the area of disconnect, where you will make the assertion that as soon as fertilization occurs, it's a human life, and people point out the flaw in that.

As it was pointed out by Olof Klohr of Jena, «The atheism of Marxism is, in essence, not the «No» to religion and God, but the «Yes» to the world, the «Yes» to the conscious formation of human life.