Sentences with phrase «relation to the human life»

To secure a larger combined influence for the Churches of Christ in all matters affecting the moral and social condition of the people, so as to promote the application of the law of Christ in every relation to human life.»

But earthquakes start without preamble in the invisible depths, and at any one location major ones are rare in relation to the human life span.

The artist returned home thinking about such concepts as buoyancy and balance in relation to human life and natural landforms, concepts that go to the heart of Human / Nature.

Not exact matches

The issue of the relation of the human life and the nature is not merely the question of how to deal with the natural environment but that of the total creation, which involves the justice, participation and peace in an integral unity.

Our planet sustains human life due to the conditions on it and its location in relation to the sun.

It's a similar comparison to say that both the criminal and Jesus were human and both had issues in terms of their relations to the immediate society in which they lived.

The issue of the relation of human life and nature is not merely the question of how to deal with the natural environment but that of the total creation, which involves the justice, participation and peace in an integral unity.

They schooled me according to a black folk tradition that taught that trouble doesn't last always, that the weak can gain victory over the strong (given the right planning), that God is at the helm of human history and that the best standard of excellence is a spiritual relation to life obtained in one's prayerful relation to God.

It means making sense out of the relations that human beings and other living things have toward the overall patterns of nature in ways that give us some sense of their proper relations to one another, to ourselves, and to the whole» (Toulmin, 272).

Our anthropocentrism can, he believes, be overcome only by a profound acknowledgment of the sovereignty of God, a consent to divine governance that sets limits to human life and in which we «relate to all things in a manner appropriate to their relations to God» (p. 113).

The same is true for the fetus, for the living organism in relation to its environment, for the human «I» in relation to the «Thou.»

According to Schindler, the most «stunning» implication of CiV's anthropology is that «no relations taken up by human beings in the course of their lives are purely contractual.»

In the company of discerning teachers and learners, my education was being shaped out of certain assumptions that had as much to do with living life as with thinking about it: that we are «in relation» whatever we may think of that fact, that the most basic human unit is not therefore «the self but rather «the relation»; and that this intrinsic mutuality demands — and should be the foundation of — our ethics, politics, pastoral care and theologies.

The trees and soil, the rivers, lakes and estuaries, the populations of birds and mammals, also have a right to life — not an absolute right, but a right that must be considered in relation to human rights.

Birch and Cobb propose that to live out such an ethic one must act personally and politically to promote two complementary ideals: ecological sustainability in our relations to the rest of nature, and social justice among humans.

Appraisal, he tells us, involves discerning (1) the ontological features of the human, especially in its relation to the divine, (2) what is «enduring, true and real» about the tradition, (3) what this truth implies for concrete «choices, styles, patterns and obligations» of life, and (4) the connection between these different levels of truth in the tradition and concrete situations that we confront in our everyday life.

Whereas Paul described his former life in Judaism as focused on human relationships with his contemporaries and predecessors, his depiction of his new life is so centered on his relation to God that he as yet has no relationship to the other apostles.

The disputed elements center mainly in the bearing of the Kingdom on the ethical demands of the present life in relation to what lies beyond it in a realm that transcends human history — that is, in the relations of ethics to eschatology.

The false brothers stand in relation to Paul as did his old life; they are both rejected as «still pleasing humans» (1.10).

It seems the most likely scenario is that he married his sister or less likely his niece.The reasoning is that Adam and Eve lived alot longer and continued to have sons and daughters GEN5: 4 aCTS 17:26 Paul tells us that the God who made the world hath made of one blood all nations of man to dwell on all the face of the earth.Cain did nt marry to another tribe or nation as every man and women was a relative and of the same bloodline of Adam and Eve.The importance of this is that sin entered through one man Adam and is past through the bloodline so redemption is only possible through the same bloodline.So for the formula to work the human genome had to stay the same no other tribes or nations just the descendents of Adam and Eve.It also solves another riddle in that satan at various times prior to the flood and after the flood tried to contaminate the bloodline by his angels having sexual relations with the women this created a type of alien in essence and would have not been able to have been redeemed by the blood of Jesus as it wasnt fully human.This is where the giants came from and why God wanted to destroy them as they had the potential to destroy the human race as they couldnt be redeemed by the blood of Jesus.Interesting?

I do not believe there is any theme more central to Lewis's vision of human life in relation to God, and I think there are very few indeed who have managed as well as he to invoke simultaneously in readers both an appreciation for and delight in our created life, and a sense of the pain and anguish that come when that life is fully redirected to the One from whom it comes.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

Half a century later he restricted the use of the term to that in human life which provides the basis for direct dialogical relations.

In literature and the arts valuing affects the relation of the arts to human life and the critical standards by which the intrinsic merit of works of art are judged.

Of course, an existentialist interpretation does not ignore this other relation, but, as Bultmann's essay shows, the importance of the world in that interpretation is limited to providing the stage for human life.

Through Christian education the fellowship of believers (the church) seeks to help persons become aware of God's seeking love as shown especially in Jesus Christ and to respond in faith and love to the end that they may develop self - understanding, sell - acceptance, and self - fulfillment under God; increasingly identify themselves as sons of God and members of the Christian community; live as Christian disciples in all relations in human society; and abide in the Christian hope.

It is the book which the Church recommends people to read in order to know about God in His relation to man and the world, to worship Him intelligently, and to understand the aim and the obligations of human life under His rule.

This subject can be reflected in terms of the overall approach of the Church to human and social life, and in relation to the specific phenomenon as it has developed during the 1990s, after the fall of the soviet Empire.

In addition to these topics, participants will also consider how friendship — as a type of love — stands in relation to other forms of love as well as how friendship can animate the best human life or corrupt it.

In Conscience and Obedience, William Stringfellow has it right, I think: «The principalities (governments, institutions, and even the church) are autonomous in relation to humans; they are created beings in their own right, not simply projections of human life, and their demonic character as fallen powers is no mere consequence of human sin either personal or corporate.»

In fact, some would say that there is no human value or goodness unless this value pattern is exemplified in our activities; that the capacity to realize this structure of relations in our lives (to a greater extent than can the other animals) is what largely constitutes our humanity.

The readings offer four distinct perspectives on the nature and attainment of happiness, each of which will serve as the springboard for the discussion of a different set of issues in relation to the search for human ful llment: participation in public life, self - control and education, the longing for God, and the confrontation of death.

Perhaps to a greater degree than we care to admit, the principle of the relation between order and in - equality may function in the organization of life at the human level.

The ecological basis of life, rights of people and persons, of peoplehood and personhood are the concerns which have brought us to fight against the present pattern of development because it exploits and destroys nature and does injustice to nature and human's organic relation to nature.

If systematized these would fall into three main types: the beauty, sustenance, and orderliness of nature on which our lives depend; social relations in the family, community, nation, and all our past which have nourished and fashioned us; and, less obviously but essentially, the human capacity of thought, feeling, and will by which to live and act as morally responsible beings.

It is after doing what is commanded, when everything has been done in the sphere of human decisions and means, when in terms of the relation to God every effort has been made to know the will of God and to obey it, when in the arena of life there has been full acceptance of all responsibilities and interpretations and commitments and conflicts, it is then and only then that the judgment takes on meaning: all this (that we had to do) is useless; all this we cast from us to put it in thy hands, O Lord; all this belongs no more to the human order but to the order of thy kingdom.

A fourth reason, already intimated, for giving special attention to the parables is that they reflect the bearing of the kingdom on the conditions of everyday living in human relations.

Jesus is presented as the fulfilment of natural human potentialities, with his «divinity» understood not in ontological terms but in relation to his divinely inspired response to God by which he became the brightest manifestation of God's action in human life.

But religious love is only man's natural emotion of love directed to a religious object; religious fear is only the ordinary fear of commerce, so to speak, the common quaking of the human breast, in so far as the notion of divine retribution may arouse it; religious awe is the same organic thrill which we feel in a forest at twilight, or in a mountain gorge; only this time it comes over us at the thought of our supernatural relations; and similarly of all the various sentiments which may be called into play in the lives of religious persons.

No doubt it is true, scientifically speaking, that no distinct center of superhuman consciousness has yet appeared on earth (at least in the living world) for which it may be claimed or predicted that one day it will exercise a centralizing function, in relation to associated human thought, similar to the role of the individual «I» in relation to the cells of the brain.

Abolishing all the inhuman conditions of life in society, and thus humanizing the relation to the material world and nature, the human person will transcend all forms of alienation.

Gustafson's Christology may not satisfy many creeds and churches, but one suspects that important things remain to be said about his understanding of the narrative pattern of Jesus Christ and how it discloses God's purposes as well as the contours of human life in appropriate relation to God.

And the implication of this theological approach would be that the Mission of the Church must be fulfilled in integral relation to, even within the setting of a dialogue with, the revolutionary ferment in contemporary religious and secular movements which express men's search for the spiritual foundations for a fuller and richer human life.

Faith and its opposite Unbelief presuppose a universal spiritual dimension of human selfhood in which the self sees itself as poised between the world and God i.e. at once as an integral part of the world of matter and the community of life governed by the mechanical and organic laws of development respectively on the one hand, and having a limited power to transcend these laws through its spiritual relation to the transcendent realm of God's purpose on the other.

The interpretation of the present nature of human beings in any situation, as «made in the image of God» and as «brothers for whom Christ died» should be as Persons - in - Relation and destined to become Persons - in - Loving - Community with each other in the context of the community of life on earth through the responsible exercise of the finite human freedom reconciled to God.

If we presuppose that Christ's human relationship to God indeed has that paradigmatic quality which Cobb describes, then what is the relation of his life to persons who have lived and are living after him?

The implications of the constitutive relationality affirmed in CiV are stunning: no relations taken up by human beings in the course of their lives are purely contractual, -LSB-...] freedom is an act of choice only as already embedded in an order of naturally given relations (cf. 68) to God, family, others, and nature.

The relation of love to the intellect proceeds from three assumption: first, that faith transcends rational categories through God's self - revelation in Christ; second, that intellectual understanding is necessary for the guidance of human life; and third, that both seek the same object in God's being and His revealed truth — namely, that it is through agape with its consequent repentance, humility, and understanding of human limits that the intellect can appropriately function.

To improve the economic condition of the community as a whole is the economic goal; and this serves the larger goal of improving the quality of human relations and thus of human life, while stimulating the personal freedom of all the members of the community.