Sentences with phrase «realities of human history»

He pointed out that in the face of the coming kingdom, all the realities of human history became relative, indeed downgraded.

Through Israel's failures — stiff - neckedness --- we can come to know the reality of human history and the nature of the universal God.

Alongside the reality of human history with its strife and distress, there is another reality, the heavenly reality, where all is properly ordered and unceasing worship surrounds the throne.

Not exact matches

History tells us that the power of story, even a fictitious one, can send shock waves through society — transporting an issue no one can really solve into a human reality from which no one can turn away.

If there is an end, it is simply the end of history, the end of human definition to a reality ALREADY AS ALWAYS defined, already beating in perfect accord with its maker's design.

Had you concentrated on the Social Sciences as I have done, History, Sociology and Psychology you might have a clearer understanding of how the human mind creates and maintains the framework for understanding and defining «Reality».

There is no direct conceptual approach to God, or from God to human reality, but God's presence is hidden in the particulars of history.

That meant that there is no direct conceptual approach to God, nor from God to human reality, by analogical reasoning, but God's presence is hidden in the particulars of history.

This introduced a tradition that thinks of God as that toward which the whole of reality, or at least of human history, moves.

On the Crusades — «not the proudest moment in Christian history but nor were they the childish caricature of modern Western guilt and certainly not that of contemporary Muslim paranoia» — he goes into some detail to describe not only the background and the geopolitical state of things, but also the realities of human behaviour, both good and bad.

Next, looking back to the introduction of contemplation in the sport chapter, worship is understood as flowing from a response to the reality that is, and the Mass is seen as fulfilling the human search (evident in the history of religious rites) for the right way to worship.

Again, the unspoken assumption is that what is important in the differences between religions has nothing to do with how close their theological descriptions of God correspond to reality, either because those differences don't exist or because they are impossible for us to judge, differences too subtle to be detected by us, lost in the «noise» of our human limitations, personal history, genetics, and so on.

actually you do nt have to prove the many deities or Gods that they really exist, because they really had existed in their times, They are part of the evolutionary process for us humans to transcend to higher consciousness.To simplify the analogy, when we were young and we are in the lower grade school, we were taught simple subjects not advance literatures but simple stories even mythicals, The same with religion, thousands of years ago when there was no science yet, primitive people had a religion, of course man made faiths to conform with their state of mind or intellect.But later atfter thousands of years we evolve into a more educated people and so new concept of God again was presented to them, another man made concept, and this go on and on, until a few thiousand years ago.monotheism, Judaism, christianity, islam, buddhism, etc also evolved, But with the accelerated evolution, these faith again is threatend with obsolesencs because of of scientific developments and education.In panthroteistic faith, the future religion needs to conform to evolutionary process, This proves that God is always there guiding the change.And it his will that made this a reality in history since the begining of the universe 13 billion years ago, and this will continue to exist until He will completely fulfill His will to infinity, Thats PANTHROTHEISM, the futue, man made religion under His guidance through scientifiic evoluition after the Bi Bang

Whereas they pointed to the pantheon of gods in their unseen heavenly world, the Bible pointed to one who was in no way to be identified with the gods of ancient man, but who was known to them in the sphere of human history as the deepest reality confronting them there.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

In reality, it took about 4 billion years of Earth history for human beings to evolve.

With that discovery it becomes impossible even for a moment to take seriously either a realistic metaphysics according to which metaphysical propositions state our empirical knowledge of the categorical characteristics of reality, or an idealistic or psychological metaphysics according to which these depend upon the way in which the human mind as such is always and everywhere constructed... We must start again at the beginning and construct a new metaphysical theory which will face the facts revealed by history.

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.

Man is in reality, many persons now tell us, a biological species, with a superficial adaptation to those artificial conditions of life which we call civilization; but under his skin, and beneath the thin top level of his inquiring, aggressive, clever mind, he is still what he has always been — an acquisitive, competitive, power - seeking, warring beast, with which the divine Spirit must still «strive,» even as at the beginning of human history.

Augustine and Aquinas, of course, do argue for a plan in history and for a human end of happiness — and for the reality, if one is not too squeamish to use the word, of heaven.

Human society and history are the encompassing horizon of reality.

But even as Christians must acknowledge the full reality of human sin, continued Dawson, Christianity itself should never be identified with the rejection of history or the wholesale condemnation of culture:

Furthermore, the doctrinal structure of faith is much more than the «grammar of the Church's narrative»: it is the reality of communion with the Trinity through the life, death and Resurrection of Jesus Christ, the Son of God made Man and the centre of all human history.

Only the Reformed Church and the Presbyterian Church, U.S., seem to speak of the Kingdom, and it is only in the PCUS literature that I find the Kingdom spoken of consistently as a historical, transpersonal reality, breaking into human history.

It's a denial of any real evidence of the reality of human freedom — a denial foreign to the idea of History.

In each instance, the specifically Christian reality was a manifestation of God in act, set in the context of a wider manifestation of God in act in all human experience, in all history, and in the whole natural order.

He holds simultaneously that existing democratic ideas, traditions, and institutions were often championed in actual history by those who were non-Christians or even anti-Christian; and yet that, in building better than they knew, such persons were often generating in human temporal life constructs whose foundations were not only consistent with Jewish and Christian convictions about the realities of ethical and political life, but in a sense dependent on them.

In order to convince the Thessalonians of the livingness and reality of God he must have passed beyond philosophy, beyond general revelation, to tell them of the God of the Old Testament, the God who had created the world, who directed human history, who worked in human history.

By the term «axial» Jaspers intends to designate a major transitional period in human history and in our species» understanding of reality.

This stance puts me in opposition to those humanists who regard religion as an illusion, who seek to negate the divine reality as the necessary precondition for affirming the humanist gospel of human freedom, and who interpret the history of religion as only an instrument of oppression and dehumanization.

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

For Reinhold, the tragic character of human history lies in the gap between the cooperation that we know ought to be the norm and the reality of bitter conflicts between different human interests.

The moral decision takes place in the context of human struggle with the realities of history.

In its focus on Jesus Christ as the revelation of God, Christianity claims that the ultimate mystery of reality becomes incarnate in the life of a particular human being at a particular time in the history of the world.

The term «ontology» has received a double meaning in the course of its history: it means, in its different applications, not only the philosophical theory of being but also the consideration of the human's statements about reality.

In brief, my response to this fundamental affirmation of liberal Protestantism would he that the idea of the ultimate value and reality of the individual is historically limited to the classical period of modern Western culture, and that it can have neither a living meaning nor a truly human form in a post-modern or post-liberal period of history.

Thus the Hegelian proposition turns into its opposite through Hegelian dialectics itself: All that is real in the sphere of human history becomes irrational in the process of time, is therefore irrational by its very destination, is tainted beforehand with irrationality; and everything which is rational in the minds of men is destined to become real, no matter how much it contradicts existing apparent reality.

The nineteenth century saw the reality of the «historical facts» as consisting largely in names, places, dates, occurrences, sequences, causes, effects — things which fall far short of being the actuality of history, if one understands by history the distinctively human, creative, unique, purposeful, which distinguishes man from nature.

Its promise allows reality and human history to embark on the pursuit of more intense beauty and enjoyment.

Human beings are not completely left alone in the trap of history, but are caught up in the reality of God as it is evident in Jesus Christ.

His descriptions evoke the complex relationship between their respective processional paths, the architecture encountered along the way, the recollection of Rome's Imperial and Christian history, the reality of Rome itself as a Christian reliquary and pilgrimage destination, and the analogy between the human body and the city.

In fact, the religious view considers the secularist «mechanical materialist view of reality as too reductionist and as leaving out the «organic» and «spiritual» dimensions of human being and history and therefore as unable to renew the values of humanism and its reverence for life and the dignity of the human person in society in the name of which secularism started to protest against religious authoritarianism.

The unspeakably tragic error, he insisted, was to think that Christianity is a subcategory of «religion,» when in fact Christ explodes from within history all human constructions of reality, religious or otherwise, thus illumining with the divine the world of which we are part.

For if in all the good realities of the world of nature, of history, and of human experience, the divine Word expresses himself, the whole of it may be regarded as preparation for Christ: it is a praeparatio evangelica.

Yet all the way through their history, the Jewish people were outstanding for their faith in the reality of Yahweh, in his goodness, and in his concern for his human children.

The prophetic disposition sees all reality in terms of historical eventfulness — it weighs every event by its tendency to conspire with or against God's drive to shape history toward his kingdom of love and justice, and it understands that the human vocation is to participate in this struggle.

Throughout most of history human beings have lived in situations in which there was general consensus on the nature of reality and on the norms by which one should lead one's life.

If human history has really been a history of genocide, rape and war, then that fact itself bespeaks a formidable reality of sin and fallenness.

With the complete sequence of the human genome a reality, and with a growing body of transcriptomic, proteomic, and metabolomic data sets in health and disease, we are now in a unique position in the history of medicine to define human disease precisely, uniquely, and unequivocally, with optimal sensitivity and specificity.