Sentences with phrase «rather than human life»

Not exact matches

In one public TV program, [the activists] stated that they would rather see animals live than save one human life...

The human desire to be perfect means we push God to the side, opting to tap into our own limited power resources rather than drawing from the fountain of life.

In language that hinted at what was to come, it declared: «We believe that planned parenthood, practiced with respect for human life, fulfills rather than violates the will of God....

Maybe have a little humility and admit you can't understand, rather than pretend you can demolish — in your mind — a human legacy that has endured through thousands of years and continues to this day to inspire and transform people from all walks of life and faiths.

Believe it or not, a true Muslim (the one who surrenders to the Will of his Creator) would rather die but not to keep silent about the disrespect of God's Words which take place at a country that had enough of disrespect to human life for more than a decade of aggression and atrocities.

In human history, the actual living out of marriage as a lifelong union has been the exception rather than rule.

One might go further and point out that the concept of «person» helps us understand human dignity as something deriving from the fact of one's intrinsic being» rather than from the extent of freestanding autonomy, the «quality of life,» that a person might demonstrate.

«Whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery... the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed... they are a supreme dishonour to the Creator.»

We look for Christ within our human lives rather than try to leave our human lives to be with Christ.

Education today in the industrial environment and in the political and cultural environments consists of how to ensure that the human resources (since both you and I are now reduced to being human resources rather than human beings) can be trained on a continuing basis, throughout our lives, to be recycled at the right moment, to be a profitable human resource?

The other group sees human beings as part of the interconnected web of life, and it sees value in the whole rather than in its isolated parts.

Rather than staying becalmed in the sacristy, the sanctuary, and the presbytery, the clergy of his day, he urged, should lead a demanding, Gospel - centered life of proclaiming the Word and celebrating the sacraments, nourishing their people with the tangible realities God had entrusted to human hands as pathways to the Trinity: the Bible and the Eucharist.

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.

Only so is God able, through sharing our human flesh in the Incarnation, to impart eternal life to that flesh, rather than succumbing to our death and being extinguished by it.

Good lives are made rather than found, he insists, simply because without overriding values for human life, the possibilities of a good life are highly variable.

Christians often argue that, as in human life the most adequate form of communication is by personal meeting rather than the written word, so God's fullest revelation also needed to be a human life.

Everything in the Jewish and Christian understanding of God would be lost if God were thought to be a static and inert being rather than the living deity who acts in nature, history, and human experience.

How a human life could be considered so worthless as to kill it rather than allow someone else to care for and love the child is beyond my comprehension.

Rather than viewing it as a decision made for the sake of living a life free from the world's demands, Augustine agonized over the «evils» of sexuality in a doctrinal context that virtually denied the human capacity for free moral decision.

Care for the Earth has been placed firmly in the context of preserving human life rather than standing alone as an independent value.

Thus Santayana's earlier work consists in philosophical comment on human life rather than constructive metaphysics or ontology, while Whitehead's is devoted to the foundations of mathematics and the analysis of scientific concepts.

When human beings are looking to each other as models of being, the pathway of life is a treadmill or squirrel cage rather than an actual road.

The gospel insists that human beings are the greatest good, and that everyone's needs are best met when we live in community, caring for each other rather than looking out for Number One.

Genesis also affirms the fundamental value of each human life, our essential equality as human beings, and our interrelatedness with nature, rather than television «s view that young, white, unmarried males are somehow given a position of power considerably «above» females, older people, and minorities.

Admittedly, in the area of religious faith and morals we have been rather slower to discard the old in favour of the new, for this is the aspect of human life in which conservatism has always been most strongly entrenched, for the very good reason that man looks to this area of life more than any other for his stability and security.

Why did God think it better, to facilitate communication among men and women, for them to live in small huts on a human scale, with windows and streets, rather than on information superhighways?

That is, when men had learned to understand God as a person and his will as a body of moral teaching, they continued to recognize his supreme importance for human life, but his actual present effectiveness became a matter of belief rather than of immediate apprehension.

In sum, because it treats belief as an atomistic decision taken piecemeal by individuals rather than a holistic response to family life, Nietzsche's madman and his offspring, secularization theory, appear to present an incomplete version of how some considerable portion of human beings actually come to think and behave about things religious — not one by one and all on their own, but rather mediated through the elemental connections of husband, wife, child, aunt, great - grandfather, and the rest.

Without such norms, the result is tragedy rather than the enhancement of human life.

Rather than giving up when our hard work fails to result in perfection or to accomplish our goals, we are able to see that improvement in justice or compassion or social conditions can make a difference in the lives of our fellow human beings that really matters.

The human mammal would rather not think of itself as little more than an animal so we go off to the religion of life called OZ.

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.

They come from many lands; and they do not mean at all by those words that our worship is unrealistic or unconnected with daily living; they mean, rather, that in participation in that worship they have had a glimpse of something transcendent, more than merely human or natural, something able to give them a lifting of spirit and a deepening of their appreciation of life's significance.

A man who is utterly self - contained and whose chief ambition is to be «self - existent» and hence to exist without dependence upon relationships of any sort, is a man whom we regard as an unpleasant if not vicious specimen of the race; and it is odd that deity has been regarded, and this even in Christian circles, as more like such a self - contained human being rather than as like a man who in every area of his life is open to relationships and whose very existence is rich in the possibility of endless adaptations to new circumstances.

And it is for that reason that when we ask our question about the value of religion for human life, I think we ought to look for the answer among these violenter examples rather than among those of a more moderate hue.

Such a commitment to Jesus amid the claims and counterclaims of a secular society needs to be understood rather than disparaged, and, if possible, directed toward a larger vision of Jesus and his message for the totality of human life.1

Yet we are all human beings living together, religion is just one more to separate us rather than to unite us.

You would do better to fear, rather than to judge, from your limited human perspective, the One, true, living God of the universe.

This trust in life and the actual experiences which it entails are part of human existence that can be far better explained, as Birch and Cobb affirm, by an ecological model rather than an older mechanical one.

That God's love, manifest in diverse ways throughout the duration of the universe, might come to a full and unsurpassable self - expression in an individual human being who lived and died in the Middle East almost two thousand years ago does not seem incongruous with what we now understand about the nature of an evolving universe, especially if we regard religion as a phenomenon emergent from the universe rather than just something done on the earth by cosmically homeless human subjects.

Jesus Christ, is and it will be forever more the unique object lesson of living, the human being not ever, although we may be Christians we don't leave of to sin, for the very her writing she says Aerquémonos confiadamente at the throne of your handsomeness in order to reach forgiving in order to the perpetual help, in as much as not tenemos one God which not it can feel pity for of we, rather one which fué tempting all over, but without sin, according to the letter at the age of Hebrews, and the apostle John she says, whether various hubiere sin, solicitor tenemos in order to with the parent to Jesus Christ the that's right, not ever not any human being it will be the best object lesson not other than The Christ Jesus, nor Buddah bo Mahoma nor none, we don't follow to humanity rather at a God which fué tempting all over but without sin, not ever we owe put her scope in the humanity not other than in the.

Do not our congregations expect from their own ministers that they wrestle honestly and immediately with the Christian faith and the issues of human life, and preach from that inner encounter rather than give a digest of what other ministers have said?

Say: «Come, let me convey unto you what G - D has [really] forbidden to you: «Do not ascribe divinity, in any way, to anything (or anyone) beside HIM; and [do not offend against but, rather,] do good unto your parents; and do not kill your children (born or unborn) for fear of poverty --[for] it is WE who shall provide sustenance for you as well as for them; and do not commit any shameful deeds, be they open or secret; and do not take any human being's life -[the life] which G - D has declared to be sacred - otherwise than in [the pursuit of] justice: this has HE enjoined upon you so that you might use your reason; and do not touch the substance of an orphan — except to improve it - before he comes of age.»

This is neither a sentimental platitude nor a rigid doctrine, but a plain observation regarding the material and social economies that make it possible for us to live in a fully human, rather than bestial, way.

Some theologians insist that for the life beyond the grave we must use the word resurrection, as the Bible usually does, rather than immortality, lest we arrogantly claim it as a human right.

Rather than negating all previous forms of the Word, new manifestations of the living Christ in human history always have an essential and positive connection with the Word which was in Jesus.

Genesis also reminds us forcibly that sin is an inescapable part of human life, and that sin has its roots in our determination to do what we want to do rather than to live in harmony with the world as God wants us to live.

There is an interconnectedness of all things, the unity of the universe is organic rather than mechanical, all fundamental entities from atoms to humans contain life.

The people who speak most often about the sanctity of human life should have been the very first to champion the right of people with AIDS to adequate healthcare rather than lobbying against government expenditure for AIDS research, as did the Moral Majority.

They are: rationalization, which tends toward sterile intellectualization and robs life of its character and vitality; estheticism, which cuts off true communication by maintaining an esthetic distance in order to dominate, rather than to support, others; capitalism, which tends to deper - sonalize people by providing for their hedonistic needs in order to support production and consumption regardless of its human utility; and nationalism, which tends to make national things sacred and in doing so to create idols out of them.31.