Sentences with phrase «says about human existence»

Not exact matches

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.

And when he was thinking about human existence itself, he was intent upon saying that a whole human person was compounded of body as well as of soul; in the end, he said, the two would be reunited after the separation which death had brought about.

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.

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.

If we engage in the «de-mythologizing» of the Revelation to St. John the Divine, as we must also «de-mythologize» the creation stories in the book Genesis in the Old Testament, we realize that what is being said is that as human existence and the world in which that existence is set has its origin in the circumambient, everlasting, faithful Love that is nothing other than God — we recall Wesley's hymn, quoted a few paragraphs back, that «his nature and his Name is Love», and Dante's great closing line in The Divine Comedy about «the Love that moves the sun and the other stars» — so also the «end» toward which all creaturely existence moves is that very same Love.

The Corporeal Nature of Freedom and its Sphere Before speaking of the existence of freedom and in freedom something will have to be said about the specifically human creatureliness of freedom which will clarify the dialectical character of our relation to our own and other people's freedom.

Noted Neuro - Buddhist Sam Harris has this to say about the President's choice to head the NIH: Dr. Collins has written that «science offers no answers to the most pressing questions of human existence» and that «the claims of atheistic materialism must be steadfastly....

I don't know about you, but I would believe the people who study the human mind, thoughts, and behavior (i.e. psychologists and sociologists), over someone who says there's some spooky external agent that no one can possibly verify the existence of, and which has no consistent pattern of action with which to use as evidence for verification.

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.

What Jesus had said and done not only told others about God; it was a human existence, in all its integrity, in which God had acted and wrought, so that within a hundred years, at the most, Jesus himself was described as an act of God.

In the third place, human existence (about which we shall have much more to say at a later stage) is itself a creaturely movement intended to reflect and serve instrumentally for the divine goodness.

Above all, however, human existence (whatever may and must be said about other levels of existence in the cosmos) is characterized by the possibility of loving.

I shall then say something again about human existence in the light of Christology; and I shall conclude with the question of human destiny.

This is clear enough from the foregoing theological reflections on the relation between faith and justice; for whatever else faith and justice may be said to be, they have been shown to be possibilities of human existence, whose metaphysical implications necessarily include claims about the reality of the self such as properly belong to metaphysical psychology.

But it makes good logical sense to say that as elements of human knowledge, the so - called apriori truths are mere hypotheses about the universal conditions of existence.

Our subconscious understanding of the laws of physics and the natural laws He has set forth to allow our existence to come about can not be observed, and to say that He is flawed because we see disease is viewing things from a very limited point of view, that being a living human being with an aversion to disease and loss of health.

Although Hasker concludes this argument by pointing out that for it too «it is God who is responsible for the existence of creatures who have the freedom and power to bring about great evils,» I had explicitly said that «God is responsible for [the distinctively human forms of evil on our planet] in the sense of having encouraged the world in the direction that made these evils possible» (Process 75; cf. God 308 - 09).

The movie is saying something worth hearing about the place the future holds, the concept and promise of it, in human existence.

It's a nihilistic film but one whose outlook of existence actually accomplishes to say something about us as human beings.

Since a commenter mentioned the medieval vineyards in England, I've been engaged on a quixotic quest to discover the truth about the oft - cited, but seldom thought through, claim that the existence of said vineyards a thousand years ago implies that a «Medieval Warm Period «was obviously warmer than the current climate (and by implication that human - caused global warming is not occuring).

As to CO2 and life, well we are at the lowest long term CO2 levels seen in hundreds of millions of years but on a scale relevant to human existence, say the last 800,000 years we are about top of average levels and no more.