Sentences with phrase «sense of mystery to»

The thick and fluid layers of paint often obscure the face of the figure, adding a sense of mystery to the work.

While there is nothing new to download via this build as far as discoverable objects are concerned this build is still very cool to have and will add a sense of mystery to any world you drop it into.

This does lend something of a sense of mystery to proceedings, and clues are sprinkled throughout, but most missions feel like side quests.

It introduces a sense of mystery to the game and constantly makes the player feel that he is discovering something more about the world as he explores and progresses in the game.

It invites a sense of mystery to be probed, re-examined, and experienced.

Not exact matches

In general, it's this sense of mystery — and the ability to explore that mystery — that makes «God of War» such an excellent game.

Maximus the Confessor interprets this event as a moment in which the disciples passed from flesh to spirit because «having both their bodily and spiritual senses purified, they were taught the spiritual meanings of the mysteries that were shown to them.»

It was like being wrapped in an enormous loving mystery: I had a terrific sense of presence and of mystery, but a Presence to whom I could speak.

Of course, we are engaging a Mystery in the deepest sense when we seek a direct encounter with God and existentialism has its serious limitations as do all human attempts at understanding; but I am drawn to Kierkegaard's insight into prayer:

They failed to understand how Catholic practice actually worked; they were insensitive to the capacity of certain ritual acts to foster a sense of mystery and awe in the presence of God» that is, to put one in touch with the holy.

Everywhere mystery was giving place to love, the aloofness of God to the nearness of Jesus, adoration to communion, repining for the Fall to that sense of Christ's victory which pervaded Gothic Christendom no less than the sense of his divinity.

Does it make sense to leap from the recognition of paradox and mystery to the conclusion that truth must not exist and that there can be no transcendent good and just God?

Every «intimation of immortality,» every «sunset touch,» every sense of awe and wonder and mystery have to be seen through and explained away.

Again, this desire to see and to be in the presence of the divine is a reminder also that worship is not just a matter of belief but of presence — of sensing a mystery and beauty and peace that passes all understanding.

It was particularly vital at those times in which man sensed the mystery of life and growth, namely birth, puberty, marriage and death, the sowing of crops, the spring lambing, the building of a new home, the going forth to battle.

That is why, in the reformed American seminaries of the 21st - century, immersion in the eucharistic mystery, theological scholarship, pastoral skills, a strong sense of Catholic identity, and a commitment to evangelical mission go together.

But this «Therefore» doesn't make sense if you look a the end of chapter 11, where Paul has digressed in a lengthy doxology, which while it discusses intriguing mysteries of God and praises God, doesn't lead to the logical conclusion that we should present ourselves as living sacrifices to him, but if you read into that «οὖν» an «as I was saying earlier», you can see that before the doxology he issued an important warning in Romans 11:22 — if God is willing enough to be so severe as to cut of the natural branches (the Jews) he will certainly be willing to cut of the ones that have been grafted on (the Gentiles); Romans 12:1 - 2 is a very logical «therefore» to follow Romans 11:21 - 24.

In A Natural Theology for Our Time, for example, he uses the Book of Job to claim that while «apart from God nothing could make sense,» in the end we need to recognize «the mystery of cosmic power» (NTT 117ff).

Egotheism, by contrast, is awestruck wonder and thanksgiving to God for the staggering miracle of unrepeatable life, the utterly unique self - consciousness that enables one to say «I.» In a 1960 remembrance of his childhood, Updike traced his transcendent sense of self - importance to the mystery of being an incarnate ego: a self within «a speck so specifically situated amid the billions of history.

«It is more like a collection of narratives poking around a theme that attempts to make sense of this world in all of its mystery and complexity».

Jeremy thanks for your comments alot of this i never really thought about before until you provoked me to seek the truth in the word it is what we all should be doing finding the truth for ourselves God wants to reveal mysterys if we are open to hear.If we have been christians awhile we just take the word of whoevers preaching or whichever clip we see on god tube its knowledge but not revelation.Because the story sounds plausible we tag that on to our belief for example for many years i believed that the rich young rulers problem was money so the way to deal with that problem is to give it away and be a follower of Jesus sounds plausible.Till you realise every believers situation is different so the message has to be universal.So the reason its not about money because it excludes those that do nt have it and does nt make room for those that do have it but do nt worship it.The rich young ruler was not a bad person he lived by a good moral code but he made money his idol he put that before God.The word says we shall not have any idols thats a sin and a wicked one.In fact there wasnt any room in his heart for Jesus that is a tragedy.So when we see the message is about Idolatry we all have areas that we chose not to submit to God thats universal everyone of us whether we are rich or poor.I believe we are unaware that we have these idols what are some of them that was revealed to me our partners our children our work our church our family i can sense some of you are getting fidgetty.

The sense of mystery and glad wonder is familiar to couples who have learned to enjoy rich, full - bodied sexual intimacy.

Often in matters of sex this respect for life's sanctities is associated with a sense of mystery, fortunately not yet dissipated by pestilential amateurs trying to save the world by telling all they know.

There are many reasons for this, including the historical failure of any of the various theories to compel enduring universal consent, a general sense that we blaspheme against the sheer mystery of God by witnessing to the glory of God's actions with a cocksure orthodoxy, and a philosophic climate characterized by a profound skepticism about all metaphysical or theological attempts to probe rationally the truth of things.

Mystics of all faiths point us to the true place of meeting which is in the presence of God, where comparisons become if not odious at least irrelevant, as the mystics sense the Divine Mystery, who is both the source and sustainer of all life and the most intimate presence in the heart and life of the believer.

He is glad to go as far as he can to make sense of this mystery.

In this sense, as we can see, there is deep truth in the medieval saying tota vita Christi misterium crucis — «the entire life of Christ is the mystery of the Cross» — because, as the apostolic witness testifies, Jesus gave himself at all times and in all places and with all those who met him, as One obedient to the divine Father's purpose for him.

Even though it had the opportunity to survey many gnostic texts in circulation at the time the canon became fixed, we may conjecture that the Church finally left these off the list because of their failure to embody the balanced kind of hope and deep sense of mystery's futurity that we find in the canonical books.

In the final analysis, then, the root of inspiration is the very same promising mystery that comes to faith's awareness through revelation Those texts are held to be inspired which convey the sense of God's fidelity to the promises first given to Abraham.

In this sense, and only this sense, I am a deeply religious man... I am satisfied with the mystery of life's eternity and with a knowledge, a sense, of the marvelous structure of existence — as well as the humble attempt to understand even a tiny portion of the Reason that manifests itself in nature.»

Moreover, he goes on to praise the ancient Latin orations for giving «an other - worldly, superhuman atmosphere through their sense of age and mystery», which rather suggests that he was neither as favourable towards a vernacular Mass, nor as opposed to the use of «archaic language», as Fr Hill so confidently declares.

Or perhaps it would be more accurate to say that the sense of mystery impresses itself most forcibly on us when this kind of power reaches its inescapable frustration.

Jainism holds that because of the indeterminate nature of Reality, different viewpoints are possible and that none can claim final knowledge of the truth — which brings us back to the pervading sense of Mystery.

In this sense «tolerance» is not tactics, but an essential demand of the Church because with - out it she can not achieve her end, namely the free self - realization of man, who entrusts himself to God, the ultimate mystery of his existence in faith, hope and love, a God who wants to give himself to man as his fulfilment and his absolute future in forgiveness and sanctification.

Religion as an expression of and response to the sense of «mystery» or a «sacred» reality seems to be nearly universal.

And religion as a sense of mystery still abides, even though the awareness of mystery is often repressed to some degree.

What does «revelation» mean in relation to our pervasive human sense of mystery?

Religiousness in this broad sense of an encounter with «mystery» seems to be a most durable aspect of our human situation.

In contrast, other scientists experience a sense of awe and mystery in relation to the known as much as to the unknown.

In this sense the notion of «Mystery» should not be an impediment to the mind of man, especially those who demand rationality.

In this sense the unveiling of the fact and the entry into relationship constitute the onlyway to begin to perceive, even to know, this fundamental Mystery.

The question we must now ask is this: Which of these depictions of our Lord speaks more nearly to our sense of the power and mystery of God's mighty act of Incarnation?

And if we pursue them seriously instead of suppressing them, as we are often prone to do, they may lead us to a sense that both our problems and their solutions are themselves enshrouded in mystery.

But, as we have already noted, the sense of mystery often seems to be absent today.

Indeed, in a broad sense at least, most religions may be interpreted as responses to the revelatory disclosure of a sacred mystery.

As we shall see later, it is too much to expect that the biblical word of revelation will itself bring this sense of mystery along with it, as though we were encountering it there for the first time.

But we must hasten to add that a sense of mystery can also arise in a very imposing way during moments of deep joy.

We are first brought to an explicit sense of sacred mystery through sacraments or symbols.

If they are taken as completely timeless — in the sense of being immune to the conditional character of historical existence — they then become idols themselves instead of pointers to the mystery that transcends history and culture.

Different cultures will choose correspondingly different media by which to focus their sense of mystery.