Sentences with phrase «sacred thing in»

Sleep is a sacred thing in the home of a family with a new baby.

St. Thomas Aquinas defines a sacrament as: «The sign of a sacred thing in so far as it sanctifies people» — «Signum rei sacrae in quantum est sanctificans homines» (ST.III, q. 60, a. 2).

The most sacred thing in material life was property.

Not exact matches

In «Doesn't Remind Me,» the late Chris Cornell sings about «the things that I've loved, the things that I've lost, the things I've held sacred, that I've dropped.»

«Émile Durkheim understood religion not as belief in the supernatural (as the popular conception would have it), but as a system of beliefs and practices relating to sacred things.

The act of writing was invented, after all, to convey the sacred: Permanent things must be passed on in a permanent way, hence the hieroglyphs on Egyptian tombs.

«[The] world of vows is a world of sacred things, in which holy and indefeasible obligations stand athwart our lives and command us along certain paths,» whether we find it convenient at the moment or not.

They condemn Catholics, because, however religious they may be, they are natural, unaffected, easy, and cheerful in their mention of sacred things; and they think themselves never so real as when they are especially solemn.

They are doing the EXACT SAME thing — taking a dip in the sacred holy rivers, called the «Triveni Sangam» of Jamuna, Ganga and Saraswati

And then that moment of birth being one of complete relief and release and joy, yes absolutely, but instead of popping champagne corks or bursting into laughter, I cried from the core of myself — like some ancient writer said, I lifted up my voice and I wept, because she was finally here and we were alive and we were safe and I felt held by the God - with - us; it was the most human and most sacred thing I'd ever done in my life, it felt like a glimpse of Incarnation.

The great trick that humans developed at some point in the last few hundred thousand years is the ability to circle around a tree, rock, ancestor, flag, book or god, and then treat that thing as sacred.

And thus do they pervert and distort the Scriptures, making them the guide to slavish details of the daily life and an authority in things nonspiritual instead of appealing to the sacred writings as the repository of the moral wisdom, religious inspiration, and the spiritual teaching of the God - knowing men of other generations.»

Keen thinks some people will want to remain religious agnostics, locating the sacred in «flesh, things, and event or not at all.»

We are also reminded of Johan Huizinga's belief that in play «man's consciousness that he is embedded in a sacred order of things finds its first, highest and holiest expression.

Then one time when the priest paused for a bit longer than usual before fetching the sacred species, the boy leant over and helpfully prompted in a stage whisper, «Father, you've got to put the stuff in the thing now!»

It is desirable to have a little table in one's room or one's home dedicated to sacred things — a place for the Bible, a cross, a picture of Christ — and not let it get cluttered with other things.

Early stories such as the encounter with Yahweh at the burning bush, where Moses was warned to put off his shoes because the spot was «holy ground,» (Exodus 3:5; cf. Joshua 5:15) reveal the way in which this dread of holy things and places and this need of insulations against their dangerous potency issued in sacred rites and customs.

One thing I look to in affirming the historical existence of figures of the ancient past is to look to the New Testament wherein many of the ancient figures and episodes are affirmed by Jesus and various sacred writers.

You slowly yet ultimately turn all of your attention to the things in other people that you're certain really tick God off, and you make it your sacred business to modify their behavior in the name of Jesus.

Social media gives us a platform to share some really sacred things — some really intimate details — in a social setting, where it will soon be pushed to the bottom of the news feed and forgotten.

There are indeed many intelligent, sincere, well - meaning people who say such things as: «Whatever the controversy, and however strong the scholarly arguments against it, I choose to believe in the supernatural aspects of my faith, simply because it is very important for me in the life of my faith to be radically aware of sacred mysteries.»

Del, sorry I missed your post earlier... What you wrote is a sobering reality for many people, but many will tuck it in deep within themselves, and refuse to deal with it, thinking that if they leave it alone, it'll go away... People just don't know what playing with things which are supposed to be sacred in our lives and taking them lightly, causes and where it leads to.

Writing in the 19th Century, the evangelical missionary to the Holy Land, Rev John Nicolayson said the supposed miracle was evidence the city of Jerusalem desperately needed to hear the gospel: «If anything especial need be urged in favour of a missionary settlement in Jerusalem, this and other similar perversions and mockeries of the truth and of sacred things, furnish a most urgent plea.

The revelatory character of sacred writings results essentially from their powerful exemplification of the first two fundamentals of religious experience: In the first place, there is the marked element of surprise, of wonder and amazement at the new and wholly unexpected things that have come to pass (e.g., deliverance of the Hebrews from Egypt or from Babylon, the sense of a living presence among the disciples who had witnessed Jesus» crucifixion).

In the previous 2 verses, Paul encouraged Timothy to continue in the things he had learnt and referred to the sacred writings, («heiros grammata») that Timothy had learnt and was skilled (oida) in since a chilIn the previous 2 verses, Paul encouraged Timothy to continue in the things he had learnt and referred to the sacred writings, («heiros grammata») that Timothy had learnt and was skilled (oida) in since a chilin the things he had learnt and referred to the sacred writings, («heiros grammata») that Timothy had learnt and was skilled (oida) in since a chilin since a child.

Soon after its formation in 1902, [the Social Revolutionary Combat Organization] turned into a sect, which presupposed reverence for the «holy terror» as a sacred thing.

In even our best acts, we humans seem to have an inescapable self - centeredness that causes us to deify ourselves, our cultures, our religions, institutions, sacred books, the things we make....

(35) They call us to what Sam Keen calls an «incarnate existence» in which we affirm the sacred in the so - called secular, and thereby gain a new and profound respect for our bodies and for all living things.

It means that Jesus elevates the relationship between a man and a woman in the order of creation, making it into a flesh and blood living symbol of His love for His Church, «a sign of a sacred thing.»

A sense of the sacred, celebration of the liturgy, wonder and gratitude: these are the things in which we need to be re-educated not justfor the joy of living in an enchanted «Liturgical City» but because it is the only way to keep our education humane and our life civilised.

14 You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, 15 and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.

Moreover, in addressing «the nature of the academic calling» (as they significantly still put it), the AAUP argued that «if education is the cornerstone of the structure of society and if progressing in scientific knowledge is essential to civilization, few things can be more important than to enhance the dignity of the scholar's profession...» Scientific knowledge and free inquiry thus gained near - sacred status.

Berkouwer rightly sees that the challenge of the nouvelle théologie was taken up by John XXIII in his opening address to the Second Vatican Council in a much - discussed statement: «The deposit or the truths of faith, contained in our sacred teaching, are one thing, while the mode in which they are enunciated, keeping the same meaning and the same judgment, is another.»

When this type of reasoning is applied to a sacred text, one is placed in the awkward position of either affirming the whole thing or selectively denying it on very tenuous grounds, such as one's present world view.

If beauty — not a particular beauty, but any beautiful thing — is a metaphor of the sacred, then there is no such thing as a uniquely «religious» or ecclesiastical idiom in architecture or in the other arts.

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.

But of the importance of the subject I have not the slightest doubt; and as you will see, this is not because I wish to cling in some obscurantist way to something that has been traditionally sacred, but because I am convinced that death, judgement, heaven, and hell — «the four last things» — are subjects with which we must concern ourselves, however different from our ancestors may be the way in which we wish to understand what those terms denote.

And whoso magnifieth the sacred things of Allah, it will be well for him in the sight of his Lord.

Funny thing though science has proved a lot of what is written in the Bible and other sacred writs.

It speaks to me of the investment of «That - Which - We - Call - God» in humanity and their total unity, the oneness of all things, the erasing of the dividing line between secular and sacred, compassion for all, and justice in the world.

There is one thing, however, that I have in common with the Israelite prophetic tradition in this area: it is not sexuality, but sacred sexuality, which bothers me in religious terms.

So if Jesus was in a holy and sacred marriage, the only thing that would be changed in terms of Christianity, is that maybe the Vatican would have to consider allowing priests to marry (which many would argue should be considered anyway!)

To make this point, Pope Francis appeals here in this address and elsewhere to John XXIII's words at Vatican II, Gaudet Mater Ecclesia: «For the deposit of faith, the truths contained in our sacred teaching, are one thing; the mode in which they are expressed, but with the same meaning and the same judgment [eodem sensu eademque sententia], is another thing.»

Despite some excessive enthusiasm over this point by well - meaning Teilhardians of the «60s, no one can deny the central fact of Christianity: God enters into history and into matter in Christ, rendering relative all distinctions between matter and spirit, sacred and secular, before the primal fact of God's redemptive grace in all things.

One of the things I have been most inspired by in Church history is the ways in which everyday things were often viewed as sacred moments.

Whether formulated by Durkheim (a system of beliefs and practices related to sacred things), by Weber (that which finally makes events meaningful), or by Tillich (whatever is of ultimate concern) religion in its «classical» sense refers not so much to labels on a church building as to the imagery (myth, theology, and so forth) by which people make sense of their lives — their «moral architecture,» if you will.6 That human beings differ in their sensitivity to and success in this matter of «establishing meaning» there can be no doubt.

If my colleague Brad Gregory's historical assessment is true, and if Ephraim Radner's «Protestant version» of the Reformation's purported beneficial effects» that it «gave us back our consciences, granted us freedom, unleashed reason,» etc., and has given rise to modern secular institutions that have exercised caritas even better than have Christian institutions» are arguable if not actually overstated, what then are modern Christians (Protestant and Catholic) to do in the face of contemporary culture's relentless hostility to sacred things?

As expounded in the «sacred writings» of Karl Marx and V. I. Lenin, the dogma holds that the physical world of things which can be seen, felt, weighed, and measured is the only reality that exists.

The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some ofthem to a synthesis, explaining some things in view of the situation of their churches and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus.

St Thomas distinguished between oblation and sacrifice, and used the former as the more general term, as we see in II: II, q. 85 a. 3 ad.3: «A sacrifice, properly speaking, requires that something be done to the thing which is offered to God... The very word signifies this, since sacrifice is so called because a man does something sacred (facit sacrum).