Sentences with phrase «relationship was in existence»

It was argued for the pursuer in Mitchell that since the council were landlords both to Mitchell and to Drummond, a relevant relationship was in existence, leaving open the remaining question as to whether the harm which befell Mitchell ought to have been reasonably foreseeable by the council.

A medical malpractice plaintiff needs to prove that a doctor - patient relationship was in existence at the time of alleged harm, that the healthcare practitioner did not live up to the appropriate standard of care and that the injuries suffered were directly caused by that failure.

Not exact matches

Awareness is not tethered to the physical but relationship with the physical There is no such thing as non existence physically or conceptually Agency of time and space must be outside our subset of existence and predate singularity Our known world is configured to be appear concentric Probability of intelligent life in only 14 billion years is one out of ten to the power of 127 assuming one universe.

And while our salvation is secure in Christ, the quality of our relationship with God can be damaged through the existence of sin in our lives.

The «meaning» of life depends primarily upon the immediate forms and values in existence, including the relationships in terms of which life is established in community.

Whatever relationships exist between God and what God creates are only on the side of the creation and in no fashion integral to God's own divine existence.

So a horse in a novel and in actual existence can have exactly the same essence, even though clearly its metaphysical relationships with spiritual mind are radically different.

We can know and be sure about God's existence from the evidence of creation, but to know God personally and grow in relationship with our creator, we need the gift of faith given to us in Jesus Christ through the Church.

We are trying to grasp the meaning of love in the Christian faith in responsible relationship to the scripture, to the classical tradition, and to a contemporary scientific and rational understanding of our existence.46

Consequently, Plato affirmed the forms to be eternal, unchangeable, and in no way dependent upon any relationships for their existence or value.

is not a «religious» relationship to the highest, most powerful, and best Being imaginable — that is not authentic transcendence — but our relation to God is a new life in «existence for others», through participation in the being of JBeing imaginable — that is not authentic transcendence — but our relation to God is a new life in «existence for others», through participation in the being of Jbeing of Jesus.

Further evidence for the existence of table - fellowship with «tax collectors and sinners» as a feature of the ministry of Jesus is the role played by communal meals in earliest Christianity (E. Lohmeyer, Lord of the Temple [ET by Stewart Todd of Kultus und Evangelism (1942); Edinburgh: Oliver and Boyd, 1961], pp. 79ff, discusses the central role of table - fellowship in the ministry of Jesus, but he is particularly concerned with the development towards the Last Supper, which he sees as historical, rather than with the relationship between this table - fellowship and the cross, on the one hand, and the communal meals of early Christianity on the other.)

If the Abraham stories are shaped by the first phase of Israel's history, that phase in which Israel became Israel, and if they are read and interpreted in Israel as a personalized account of her formative faith in her formative event, we may well wonder whether there is not a corresponding relationship between the Jacob stories and the middle phase of her history, the era of her autonomous existence in her own land, on her own soil.

Because God wills to have a people that is holy in every aspect of its existence, God provides a land in which it may dwell, so that even this most elementary dimension of human existence may be brought within the compass of relationship to God.

If we realize that recursive structures are extremely powerful contemporary techniques for solving problems in science and mathematics, and further realize that personal societies solve problems of their own — namely, their own enduring existence — then Prolog programs as prehensive structures can be an effective tool in analyzing and clarifying the relationship between a Whiteheadian ontology and current computer science.

By «God» I mean the pervasive personal presence, distinct from me and prior to me, who is the source and support of my existence; who through Scripture makes me realize that he has towards me the nature and name of love - holy, lordly, costly, fatherly, redeeming love; who addresses me, really though indirectly, in all that Scripture shows of his relationship to human beings in history, and especially in the recorded utterances of his Son, Jesus Christ; and who is daily drawing me towards a face - to - face encounter and consummated communion with him beyond this life, by virtue of «the redemption which is in Christ Jesus» (Rom.

It is a drama that unfolds in several contexts at once: within the historical context of a «great cloud of witnesses», that is, in relationship to all of those who speak (and have spoken) as «Christian preachers»; within the context of the speaker's own human existence in relation to other statements of faith collected as «Christian theology» within the time and space set aside for the performance of Christian liturgy.

All this has been taken into God; all this is immediately known to God; all this is treasured in the divine memory; all this qualifies whatever we are prepared now to say about God and about the divine relationship with the world and more especially about that relationship as it has to do with human existence.

Behind, through, and in all our existence there is a relationship with a Love which is enduring, undefeated and indefeasible, faithful in its caring and able to preserve in its own unsurpassable life all that has been worthily achieved in the created order — including all that has been worthily achieved by us humans.

(5) We are sexual creatures, in a much deeper sense than other creatures; in Christian language, «Male and female created [God] them» and «Human existence is a seeking of intimate relationships with others.»

The resurrection of Christ is a way of affirming that God has received into his own life all that the historical event, designated when we say «Jesus Christ», has included: — his human existence as teacher and prophet, as crucified man upon his cross, in continuing relationship of others with him after that death, and also what has happened as a consequence of his presence and activity in the world.

In the totality of Jesus» human life, obedient to the will of God even to the point of death, there is the enactment, on the stage of history and in the circumstances of human existence, of the right relationship of that existence with GoIn the totality of Jesus» human life, obedient to the will of God even to the point of death, there is the enactment, on the stage of history and in the circumstances of human existence, of the right relationship of that existence with Goin the circumstances of human existence, of the right relationship of that existence with God.

If the fashion in which the basic New Testament proclamation has been interpreted in the preceding chapter has validity, then talk of the resurrection of Christ is a way of affirming that God has received into his own life all that the historical event, designated when we say «Jesus Christ», has included: his human existence as teacher and prophet, as crucified man upon his cross, in continuing relationship of others with him after that death, and along with this what has happened in consequence of his presence and activity in the world.

What this all comes down to, then, in respect to the main subject of the present book, is that all existence, and particularly for our purposes human existence, stands continually in a genuine relationship with God.

This Christian stress on sociality, which (as we shall see in the next chapter) is the natural reason for the existence of the Christian community as well as of other human groupings, has a close relationship with the fourth assertion: that each of us is an organic unity, body - mind - spirit.

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 beinIn 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 beinin 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 beinin 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.

Thus to talk about «the spirit of man» was to say that human existence is not only a matter of mind and body, as we have represented this in our previous discussion, but is also a matter of relationship, in which there is an openness to, and a sharing in, the life of others.

(Cf.. The Meaning of Human Existence, pp. 85 - 93) Particularly important in this relationship is what Buber has variously called «seeing the other,» «experiencing the other side,» «inclusion,» and «making the other present.»

Precisely the relationship to God is the decisive category for understanding the distinctiveness of Jesus» own existence or «person» as well as the possibilities of a new reality in the future.

Or arguing in the other direction, if we take Jesus as significant for human life and history, He must also be seen as having some relationship to the setting of that life and history — the natural order — and hence be as much a «disclosure» of that as He is of man's existence.

But to human existence in its inadequacy and defection, God comes in the ceaseless love which is God, to remedy this and to bring people into a right relationship with God and with other humans.

So the point here is that even people who may be «far» from God in terms of meaningful, loving relationship are still «close» to him in the sense that he continually sustains them in existence.

We can show how this process of creation manifests the existence of God Transcendent, because the universe is an equation of interdependent beings poised in a meaningful relationship, and remaining a unity even in the most complex ascent of being.

It is in this moment of existence that relationship between interpreter and text takes on the properties of vivid presence in the power of performance, when all things come together to effect a quality greater than the sum of them as separate (Bozarth - Campbell, 40).

Second Principle: Christ himself should be seen in his three principal relationships: (1) to members incorporated into his body; (2) to the human race; and (3) to the other - than - human orders of created existence In a many - planed universin his three principal relationships: (1) to members incorporated into his body; (2) to the human race; and (3) to the other - than - human orders of created existence In a many - planed universIn a many - planed universe.

T he ground of being is revealed in the metaleptic relationship where the divine and being dwell together in the tension of existence is Voegelin's response to the questions of existence and being found in the philosophy of consciousness.

he ground of being is revealed in the metaleptic relationship where the divine and being dwell together in the tension of existence is Voegelin's response to the questions of existence and being found in the philosophy of consciousness.

Human life with its quest for enjoyment is then viewed in relationship to the natural, social, and technological environments which shape man's existence.

«This responsibility for God's earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world... The laws found in the Bible dwell on relationships, not only among individuals but also with other living beings... by their mere existence they bless him and give him glory»... «the Lord rejoices in all his works» (Ps 104:31).

Readers of this magazine will know that it is our contention that the very existence of scientific laws, and the human «genius» in discovering, applying and refining them, are themselves an indication of the relationship between God, the Creator and Environer of the universe, and the material world in its all its correlative dependencies.

In another sense, it is also true to say that existence precedes essence, and the metaphysical view is consequently wrong in denying it, for essence in this case is defined within the world of interpersonal relationships, within the world of history and human society, within the world of reason itself which Teilhard would call the noospherIn another sense, it is also true to say that existence precedes essence, and the metaphysical view is consequently wrong in denying it, for essence in this case is defined within the world of interpersonal relationships, within the world of history and human society, within the world of reason itself which Teilhard would call the noospherin denying it, for essence in this case is defined within the world of interpersonal relationships, within the world of history and human society, within the world of reason itself which Teilhard would call the noospherin this case is defined within the world of interpersonal relationships, within the world of history and human society, within the world of reason itself which Teilhard would call the noosphere.

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.

«Christ» here stands for the new order of relationships between men and God and among men, the new and divine community, which is preeminently heavenly and eschatological but which in a real though partial sense has come into historical existence with the event and in which the believer is already incorporated.

Now, this is not only fully in accordance with the relationship between sin and suffering as understood by the Jews at the time of Jesus (John 9.2), but it is also the reason for the very existence of an exorcism - healing element in the ministry of Jesus.

But for our present purpose, it is enough to say that when we are thinking about the last things, our thought must include much more than human existence and human personality in its body - mind totality, even in its social relationships.

Its achievement involves clearing up the debris in one's inner life, striving for constructive relationships, surrendering one's self - centeredness, finding a place to make one's life count for something, discovering a sense of meaning in existence, learning to draw on the help of other people and also to be of help to them, and finding some transcendent resource for coping with the burdens and anxieties of existence.

In the context of Christian theology, the problem of faith and reason asks this question: What is the relation between the certitude that God enters into a saving relationship with man (most effectively and uniquely in the historical existence of Jesus of Nazareth) and those certitudes that seem to spring from man's commonly held ability to abstract and verify the forms of events and processes in the worlIn the context of Christian theology, the problem of faith and reason asks this question: What is the relation between the certitude that God enters into a saving relationship with man (most effectively and uniquely in the historical existence of Jesus of Nazareth) and those certitudes that seem to spring from man's commonly held ability to abstract and verify the forms of events and processes in the worlin the historical existence of Jesus of Nazareth) and those certitudes that seem to spring from man's commonly held ability to abstract and verify the forms of events and processes in the worlin the world?

In this meeting of two human beings, decisive events occurred which changed the direction of a man's existence — turning him toward life, opening his eyes to the world around him, and beginning his relationship with «Someone greater than myself.»

For by these facts the great conviction is forced upon us that just as we men and women have personality within that mass of chemical and physical activity which we call our bodies, so in the infinite universe of activity is there immanent an infinite Person whose existence and character account for its relationships, its tendencies and its achievements.

Our lives are grounded in an Ultimate Reality, the source of the sacredness of all life and of the spiritual power, hope, and trust that we discover in prayer or meditation, in word or silence, and in our striving for just relationships with all existence.