Sentences with phrase «reality of human existence»

The really great British artists, from William Hogarth to Lucian Freud, have an eye for the reality of human existence.

The exhibition offers a compelling overview of her work, exploring the physical and psychological reality of human existence and the importance of the painted image.

And this is the most basic reality of human existence.

The fundamental reality of human existence is not «being with»,...

There was that in God which had been active in the historical event of Jesus, in the full reality of his human existence; and the that was now a continuing and integral reality in God's very existence.

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.

Nor is it an ideology, but rather the accurate formulation of the results of a careful reflection on the complex realities of human existence, in society and in the international order, in the light of faith and of the Church's tradition.

For 38 - odd chapters Job describes to God, in terms bordering on (and perhaps entering) the realm of blasphemy, the realities of human existence on earth.

These are the realities of human existence.

Not exact matches

Given the distinctiveness of human existence and the aesthetic character of reality, it follows that greater beauty is served insofar as subhuman existence is so ordered as to maximize the possibilities of happiness.

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 existence.

In Romans, Barth said that the Word of God can be uttered only when the predicate Deus revelatus has as its subject Deus absconditus31 The vast ocean of so - called reality that is the profane world of a completely autonomous mode of human existence has left the island of the sacred completely submerged.

In Oriental Mysticism, Altizer observes that Heidegger, also, maintains that being is not an eternal reality equitable with the sacred or God; rather, it is a historical event involved in the establishment of Dasein, human existence.2 Heidegger comments: «If I were to write a theology, which I am sometimes tempted to do, the word being would not be allowed to appear in it.

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.

He offers a view of transcendence which is not identical with a particular metaphysic, but which leaves the human being in free play within the reality of his historical existence.

«In RE pupils have the opportunity to engage not only with the most profound metaphysical questions concerning human existence and the nature of reality, but also with the most pressing ethical problems of our day.

Yet the basic certainties stand sure; they concern the dynamic reality who is God, God's pervasive action in the world, God's self - manifestation through the whole range of creation, God's focal self - expression in Jesus Christ, the effecting of God's purpose through loving activity in the world and in human existence, and the assurance that our human life is not an end in itself but finds its fulfillment through reception into the divine life.

if it corresponds to an actual reality, must be able to illumine not only human existence, but also experience of the world as a whole.

Furthermore, despite the emphasis by such theologians as Augustine, Calvin, Jonathan Edwards, and Reinhold Niebuhr (with whom Schlesinger enjoyed a personal association) on the need to distinguish between divine and human authority, it is a gross distortion of all of their views for Schlesinger to impute to them the kind of relativism which makes the existence of God and the reality of revelation (the basis of all western religious traditions) so utterly irrelevant for public life.

The concept of logos is accepted today as having affinity primarily with the world of the sciences, all of which, it is believed, give us a handle on ultimate reality and the meaning of human existence.

Gods will is for us humans today to evolved to a level of conciousness that will prepare us for the challenges of our future survival, Scientists now predicts of hardships in the future due to over population and changes to the natural environment.and that is happening now with activists through out the world are reminding us of protecting nature.That is why we need a phsychological revolution to hasten the evolution of consciousness that will address the problems.Ideological and philosophical enlightenment had the past great minds to develop ideas and belief because God sent them to reality in their times.Abraham, Jesus, Mohammad, Buddha, and many other religious leaders to teach humanity the doctrines that God willed to be appropriate and applicable in those periods of their existence, Also great philosophers in another dimension of social involvement were born to interprete and connect philosophically as the second element of our conscience, Kant, Marx and countless of them also were born.To complete the triangular structure or dimension of our conscience is knowledge.

It is something like an «understanding of existence,» except that it has implications for the nature of the holy reality and the world in themselves, not simply human existence.

the belief on the existence of the devil was concieved by theologians of the past thousands of years, there was no other way of explaining the bad experiences of people in the past because we were not educated yet to the kind of what we have now, Why this happened because that was part of the learning process that God wants us to know, in pathrotheism, we are part of God, and He himself is evolving because He is the universe, We are now the conscious part of Him, our destiny in accordance to his will also be His destiny because it is His will.Although He prepared first all the material reality of the universe ahead of us, The experiences for us humans including the supernatural is just part of nirmal process for learning because its natural process, today we reach a point of not believing the practices of the past, but it does not mean its wrong, Just like a child, adults loved to tell mythical stories to them, because we knew children enjoys it as part of their learning process.

Beneath the various attempts to articulate the content of Christian faith lies a «vision of reality» with implications for beliefs about God, the world in general, human existence in particular, and even some historical events, especially about Jesus.

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.

If our human existence is not that of some supposedly substantial and indestructible soul to whom experiences happen, but is rather those experiences themselves held together in unity and given identity by the awareness and self - awareness which makes it possible for us to say «I» and «you», then the enduring reality, which God accepts and values, is precisely that series of events or occasions which go to make us what we are.

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.

By the same token the summons of our human existence can not be to overcome the division of being and reality in order to let the divine take seed, grow, and ripen in the perceptible world.

From him we can learn that the «social crisis» which is resolved through the «scapegoat mechanism» is in reality the crisis of human existence before God, the crisis of creation.

In these quite different ways, something is being said about a refreshment or enablement which is provided for human existence; and something is also being said, even in a fashion which sometimes seems curiously negative (as in Indian religious thought and observance), about a relationship with a more ultimate and all - inclusive reality that establishes a kind of companionship between our own little life and the greater circumambient divine being.

On the human side, it is the always potential and often the actually realized sense of dependence upon the divine reality that sustains and (as traditional language would phrase it) «saves» such existence from triviality, meaninglessness, and extinction.

Hartshorne grounds all of reality and all meaningful human existence directly upon God.

Finally, because of all this, the Christian proclamation has as its end - product the bringing to the hearers an awareness of the reality of newness of life — what in the Fourth Gospel is called «eternal life» and «abundant life», what St. Paul is getting at when he speaks of «life in Christ» as possessing a particular and specific quality of giving - and - receiving in love, in divine Love which is then reflected and enacted in human loving, with its association with justice and righteousness and deliverance from loveless existence.

Here, it said, the reality of the divine self - disclosure in act and the release of the divine love into human existence had a vivid and remarkable expression.

God is the structure of reality and the power of being which brings about these transformations of human existence, which can be described in personal terms as response to love and forgiveness and in ontological terms as the reunion of the separated.

The German - American thinker Paul Tillich, who died only a few years ago, believed that the Christian faith could only be rightly understood when it was recognized as providing the «answer» — not of course in words or propositions but in the reality which is behind such statements — to the «problems» which are posed by human existence as such.

In a study of religion and nationalism, Ninian Smart writes that the flow of human events in society and individual life is such that entities that have phenomenological reality and a special shape (independent of whether they have actual existence) impinge upon consciousness and feeling.

If the constitutive assertion of this witness, however expressed or implied, is specifically christological, in that it is the assertion, in some terms or other, of the decisive significance of Jesus for human existence, the metaphysical implications of this assertion are specifically theological in that they all either are or clearly imply assertions about the strictly ultimate reality that in theistic religious traditions is termed «God.»

Voegelin explicates the noetic core as the experience of the push - pull of the «golden cord» wherein life is gained, and awareness of existence in the «In - between of human - divine participation,» and the understanding of divine reality inherent in the tension defined as question and answer (the philosopher's quest).

For as God is love, so that the affirmation of His love is no afterthought or addendum to a series of propositions about His omnipotence, omniscience, omnipresence, transcendence, etc.; in similar manner in respect to human nature and activity, to human becoming, to human existence as such, love is no addendum, no afterthought, no extra, but the central reality itself.

12 Even on the assumption of a Vitalism of essentially higher principles of that kind, which raise the organic, as an intrinsically higher level of reality, above merely inorganic matter, and constitute biology as an independent science, and even if we regard the entelechy factor as simple and indivisible, there would only be an eductio e potentia materiae when a new living being came into existence, if we excluded creation in this case in the way it is exemplified in the human soul, though that is not very easy to prove, and at the same time rejected the not at all absurd supposition that in the generation of new life below the human level what happens is only the extension of the entelechial function of one and the same vital principle to a new position in space and time within inorganic matter.

To investigate the dimension of transcendence, conceived not as an attribute to God but as a dimension of man, is not to start from something which exists in our world in a vain attempt to prove the existence of what can exist only in another world; it is simply to investigate all the dimensions of human reality.22

Sometimes — and this is more in accord with what has been said in this book — it has been urged that every access to divine reality (however this may be conceived) which has been opened to men and women is nothing other than the working of the Self - Expressive Activity of God which in Jesus, as we are convinced, is given focal statement in human existence.

But the fact is that in human existence our highest freedom is found not in our self - will or our attempts to be on our own but in the opening of that existence to the divine reality.

However, this «new kind of reality,» who is Jesus, is an emergent manifestation of God in human life emanating from within creation: «a unique manifestation of apossibility always inherently there for human beings by virtue of their potential nature being created by God... a new mode of human existence emerged through Jesus» openness to God making him a God informed human being» (ibid).

By contrast, Niebuhr maintained that faith apprehends the actuality of our existence in, with and before God — that theological ideas not only order human life, but also refer to experienced realities.

If the word «God» really did not exist, this twofold unity of reality and of human existence would no longer be there for man.

Encounter with other visions of reality, religious and secular, and their correlative modes of human existence, introduces attention to other elements of common reality and their increased effectiveness in one's life and thought.

The problems of euthanasia and assisted suicide point us to deeper spiritual questions: questions of human identity, agency, control, finitude, and humility before the aspects of reality that truly transcend human existence.

God is God — and by God we mean no mere stream of tendency, no evolutionary influence, no compendious noun to describe the sum of human good will, but the one almighty and eternal Reality upon whom we depend both for our being and our continued existence, whether or not we are believers in Him, worshipers of Him, or doers of His Will.