Sentences with phrase «secular human world»

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

Not exact matches

Except for its Roman model, it refers to few precise past and no existing temporal states, but to the divinely sanctioned secular government of all Europe that should be the essential ordering force of human affairs in this world.

But God has been speaking in secular ways to men and women through the ages; he has led them into more of the truth about the structure and functioning of the world in which they live; he is at work in the areas of human study, explorations research, and enquiry, which have given us this «new» world.

Both in the secular world and in the church, our characteristic approach to human frailty is not chastisement and dire threats, but understanding; not calling people to repent their sins, but teaching people the gentle arts of self - acceptance; not an ethic of cross-bearing, but an ethic based on the value of self - actualization.

Purpose of post is to make hindu secular, ignorant self centered human to realize power of truth, nothing can over power truth, nor can deviate from truth in life, because truth absolute rules the world, their is none other but truth absolute LORD GOD of the world.

He reminds us that the tremendous task and responsibility placed on Christians is to make the secular world recognize the full reality of human life and to show how the Gospel proclaims and realizes it.

I argued that the humanity of the Crucified Jesus as the foretaste and criterion of being truly human, would be a much better and more understandable and acceptable Christian contribution to common inter-religious-ideological search for world community because the movements of renaissance in most religions and rethinking in most secular ideologies were the results of the impact of what we know of the life and death of the historical person of Jesus or of human values from it.

Therefore it can become one potent source of inter-communal community in society outside the church also, a sort of secular koinonia and of the development of the ideology of a genuine secular human community at local, national and world levels in the modern pluralist context of many religions and cultures.

Catholic social thought's conception of human rights is similar to the secular world's.

Consider a partial list of developments since just World War II: a broad national decline in denominational loyalty, changes in ethnic identity as hyphenated Americans enter the third and subsequent generations after immigration, the great explosion in the number of competing secular colleges and universities, the professionalization of academic disciplines with concomitant professional formation of faculty members during graduate education, the dramatic rise in the percentage of the population who seek higher education, the sharp trend toward seeing education largely in vocational and economic terms, the rise in government regulation and financing, the great increase in the complexity and cost of higher education, the development of a more litigious society, the legal end of in loco parentis, an exponential and accelerating growth in human knowledge, and so on.

Naturalistic and secular understandings of human beings and the natural world simply can not produce inherent human value.

Fundamentalism rejects the human freedoms which have opened up in the aftermath of the western Enlightenment, and is committed to combat secular humanism and all other aspects of the modern world which it regards as injurious to the spiritual condition of humankind.

To hold that the evil of this world will be redeemed by an agency beyond the human person and time is to destroy the motive for secular transformation.

But as this unmaking of religion reveals that religion is «true», in the sense that it is an invention of human beings to compensate for and to sublimate their real wretchedness, a second kind of criticism has to follow: religion has to be made false, i.e., the secular world has to be changed.

A big problem with secular humanism is that it attempts to develop a morality based on human reason, only using our understanding of the material world.

About God there is considerable doubt and uncertainty, not only in the secular world but in Christian circles as well, with various attempts to preserve the meaning and value of God for human experience without the personal God of historic Christian faith.

And now we come to that rediscovered doctrine of our day: the mystical Body of Christ in which we, by Baptism, are incorporate so that «in Christ» we live divinely human lives, as members of the order of supernatural charity which permeates and penetrates this order of relative justice which we call the secular world.

Thus, as I see it, the options which remain are in fact two: either an existentialist approach or a «process thought» approach, since the «secular» theology in itself does nothing more than deny a particular kind of metaphysic and leaves us open to the possibility of interpreting the secular world, and everything else in human experience, in some appropriate manner.

He has pointed out that a theology which is strictly confined to the world of «here and now can not take account of the ultimate questions which men must ask, whereas every sound Christian theology is required indeed to speak of that «here and now», but to relate it to God as a creative principle and to see God at work in the immediacies of human existence in the whole range of what we style «secular existence».

Here, God appears as being absolutely sovereign and transcendent, so transcendent that there can be no human language about God, and so sovereign that God can be known only by way of the image of the Creator, and this is an «image» that negates all human vision of God, an image totally confining man to the creaturely realm, to the secular, or to the «world.»

But the fact that technological and social revolutions which did have the potential and promise of producing a world community with richer and filler human life for all humanity, resulted in the intensification of mass poverty, social oppression, war and ecological destruction, have led many to consider self - sufficient Secular Humanism as inadequate to understand or deal with the tragic dimensions of the human selfhood and social existence.

What secular humanists don't understand is even their world view of equal human rights are built on New Testament principles.

In a world marked by the effects of original sin, and certainly in a post-Christian, secular culture, one can agree that human beings have a very difficult time grasping metaphysical truths or principles of the natural law.

The italics are Teilhard's own; and the succeeding pages of the essay from which the quotation comes show that for him «what has gone wrong» was the failure of much traditional Christian teaching and preaching to see that the world — the whole created order in its materiality, along with man's grasp of the importance of secular effort and achievement — is an ongoing movement in which significance is given to human life.

The old cultural frameworks which gave scope to the human spirit are gradually being destroyed by the new secular world itself.

One bullet to the brain later, Ben is in the Other World, where he discovers a vast and curiously secular existence utterly unlike anything he could have imagined: a realm of sprawling cities where the deceased of every age live an eternal second life, and where forests of family trees are tended by mysterious humans who never lived in the previous wWorld, where he discovers a vast and curiously secular existence utterly unlike anything he could have imagined: a realm of sprawling cities where the deceased of every age live an eternal second life, and where forests of family trees are tended by mysterious humans who never lived in the previous worldworld.

This transcendence can be as open to interpretation as the evaporation of sea water, the struggle to personify the natural world in human form in order to make an emotive connection, or ultimately, the idea of interpreting a belief system as architecture, both of the natural and man - made world, in order to transport oneself from a secular state to a sacred experience.

Cronin gathered hundreds of articles of women's and girls» clothing from around the world to represent three specific tragedies: brightly - colored saris symbolize two Indian girls who were kidnapped, gang - raped, and lynched from a tree at the edge of their village; hijabs signify 276 Nigerian Chibok schoolgirls who were kidnapped by the terrorist group Boko Haram in 2014 — over 200 of whom still remain missing; and gray and white aprons & uniforms symbolize those worn by «fallen women,» in forced labor at the Magdalene Asylums and Laundries in Ireland, the United Kingdom, Europe, and the U.S. Moving from the marble alters and sacred architecture of Venice's sixteenth - century Chiesa di San Gallo to the secular gallery context of FLAG, Cronin will present the same three fabric sculptures, here piled on top of their shipping crates to now address human trafficking as well as human rights issues.