Abortion is one of the most controversial and emotive of all ethical issues, raising fundamental
questions about human existence.
In such an empty landscape, one wonders what topics are left for students to explore and discuss — certainly, all too few that raise interesting and worthwhile
questions about human existence.
It uses the tenets of the genre to pose difficult
questions about our human existence.
At any rate, Bultmann always emphasized that it was his task as a Christian theologian to offer answers, whereas the task of a philosopher was only to sharpen the questions (and particularly
the question about human existence).
Not exact matches
Assuming it was Christianity, it ameliorated many of the harsh realities of
human existence, such as your own death, the death of a loved one, injustice, feelings of being at the mercy of the forces of nature, and so on, gave you answers to
questions about life, and so on.
How much the CES actually cares
about «the most profound metaphysical
questions concerning
human existence and the nature of reality» within any recognisably Catholic perspective is, however, to put it as mildly as possible, perhaps in some doubt.
As soon as one begins to think
about the basic issues of
human existence, one is faced with the
question of where to turn to find a trustworthy guide.
In speaking
about his views of eternity on Wednesday, answering a
question from a caller based in Atlanta, Romney was echoing Mormon beliefs
about the eternal nature of
human existence.
They recovered the classical experience of reason as the potential infinity of
human questions, showing how this dynamic «ratio» as a desire for understanding is healed and transformed by the paschal - metanoetic experience of faith in the Sophia - Cod of compassion and love.4 Aquinas, for example, understood God as «intimately present within everything that exists since God is
existence» and that Cod's omnipotence — Aquinas wrote very little
about it — regards not actualities but possibilities, and is best manifested in forgiveness and compassionate mercy.5
So far our comments have been largely a contrast of stances toward
human existence: a plea for a more truly dialectical, less dualistic understanding of the relation between form and energy, a plea for a similar openness toward the past, a
question about the future to the effect that the incompleteness of the present ought not to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of faith.
Noted Neuro - Buddhist Sam Harris has this to say
about the President's choice to head the NIH: Dr. Collins has written that «science offers no answers to the most pressing
questions of
human existence» and that «the claims of atheistic materialism must be steadfastly....
Such a non-utilitarian faith does not undertake to show that in the Christian gospel we can find the solution to all the problems of
human existence any more than that we can find in the Scriptures answers to all the
questions we raise
about the world of nature.
Historically and theologically we are dealing here with devout yet aberrant forms of faith that are unable to illuminate the more profound problems of
human existence, suffering, guilt and destiny or to answer
questions about human history in its wholeness.
In discovering the biblical definition of church, you will also discover answers the most basic
questions all
humans have
about their own
existence and identity.
I shall then say something again
about human existence in the light of Christology; and I shall conclude with the
question of
human destiny.
My own writing
about religion grew out of the fundamental
question raised by the new situation: Is religion something that may or may not be very important to
humans, or must it in some way integrate all other aspects of
existence?
If the notion of revelation is to be of any real consequence to us, it must offer some response to our
questions about the purpose of
human existence on this planet.
Even civilized peoples ask and answer
questions about the meaning of
human life, the reality of their
existence, the nature of the world and the calamities they undergo.
The fact of evil in the world and in
human experience raises serious
questions for any Christian discussion, as much
about human existence as
about the reality and activity of God who in Christian faith is affirmed to be nothing other than «pure unbounded love.»
«When it comes to «suffering for no reason,»» the book of Job «seems intent on reminding us that
questions about the world,
human existence, and God necessarily remain open.»
The book concludes that
questions about the world,
human existence, and God necessarily remain open.
The indications are that many of them came to theological study with a religion so sentimental or so narrowly Christ - centered that it had left them without answers to their deepest
questions about the reason for their
existence,
about the meaning of
human tragedy, and the significance of mankind's history.
It struck Muller that many philosophical
questions about the meaning of
human existence are based on the fundamental assumption that life is finite.
In particular, water is an important recurring element in the artist's oeurve, a charged symbol of perpetual transformation that allows her to approach larger
questions about existence and the
human condition.