Sentences with phrase «so mystical they are»

Tucked away deep inside the pine forests of Andros Island are bodies of water so deep they are uncharted and so mystical they are home to mythical... Read More

Tucked away deep inside the pine forests of Andros Island are bodies of water so deep they are uncharted and so mystical they are home to mythical creatures.

Not exact matches

So, if you've been wondering how to get your website to rank well in the search engines and have been wondering what the secret sauce is, you can forget about some mystical equation that perfectly balances links, keyword density, and unicorn dust.

Unproven stories about mystical deities such as the Christian god are not a valid foundation for morals, especially when so much of Christian doctrine is so bigoted and violent.

Why is it so difficult to admit that some things are inexplicable because of our current level of intellect, rather than attributing them to a mystical being?

So let me get this straight, it's far fetched for us to NOT have been created by a God and that's illogical but you believe there's a heaven and hell, a mystical deity who watches over us yet fails to intervene in bloodshed that occurs daily in his name, this deity is all powerful but for some reason can't do anything more than a coin toss could and for some reason everything he can do is limited to exactly the same domain as nature (EX: God can never regenerate a missing limb)?

For it is not merely that at that privileged point all the external springs of the world are co-ordinated and harmonized: there is the further, complementary marvel that the man who surrenders himself to the divine milieu feels his own inward powers directed and enlarged by it with a sureness which enables him effortlessly to avoid the all too numerous reefs on which mystical quests have so often foundered.

Rejoice with me Jesus paid my frightful price — Took me to Him — Into HIS Mystical Body — That we shared in life the same tormented cry; He had walked in His Way the same streets as I — Insane — I was never at a total loss; I KNEW the Blessed Mother choose my Cross In Her maternal love for me and for us all; THE IMMACULATE CONCEPTION — Conceived In LOVE such a Holy Cross for me; Through Mary Jesus was someone I could serve — She knew it was the Cross that I deserved And so did I — for over a quarter of a century I stood with Her at Calvary — a wretched sentry With the Communion of Saints, and Blessed Kateri Till Easter came for me -

Even so this was a period which produced some fine mystical writing such as the fourteenth - century Theologia Germanica, which profoundly influenced Martin Luther, and the works of the English mystics.

Monasticism, mystical disciplines, the Franciscan movement, and left - wing groups before and after the Reformation offered ways of so simplifying and ordering experience that wholeness could be attained and adults could know again something of the joy of the child.

So the courageous pro-choice position must be that whether a fetus is a legal person must not depend on the mystical, idiosyncratic determination of the mother that her embryo is or isn't a person to her.

So, do you really think they were just trying to communicate their encounters with the «mysterious unknowable One» of your mystical spirituality?

The mystical, metaphysical, esoteric, and symbolical dimensions of our faith are too little known by many, and yet are the very things so many hunger for.»

When you get to the 13th century in The Flowering of Mysticism, the mystical encounter seems to take on a decidedly charismatic expression in which the individual is somehow visibly touched by the divine — Francis being perhaps the prime example of the believer who so puts on Christ that he bears Christ's wounds.

The idea that mysticism floats free is something that Christianity, Judaism, Islam and other religions would react against because their mystical teachings are a part of the complex of being a Christian, Jew or Muslim, and they coexist with practices, beliefs, institutions and so forth.

More precisely, from a Whiteheadian standpoint, we should say that, if God is loving, then we all feel this, at some level, all the time, so that the only extraordinary feature of mystical experiences is that in them this feeling of the holy rises to the level of conscious awareness.

As Seerveld points out, «Generation after generation of Christian scholars kept reading past the obvious sense of what was before them and spent their sanctified ingenuity ascertaining the hidden «spiritual» meaning of the words, so as to lead the inexperienced laity into the way of mystical truth.

Or you have heard it presented like this: To be a Christian you must have mystical experiences — and then a picture has been drawn of inward tumults miraculously stilled, of upheavals like a storm in summer coming to a sunset all peace and glory, so that, not having attained to such experiences or having found them elusive and fleeting, you have cried once more, I can not.

That is a fact because there are so many contradictions and unclear bits of mystical nonsense that it can only be used piecemeal to justify whatever it is you want to justify without anything to guide you at all.

They have been stirred together in a mortar, and the two elements have completely neutralized each other in a compound which is neither history nor interpretation, but mystical rhapsody and poetry of devotion, not so much a theology as a half - Gnostic Christian theosophy — history turned inside out in order to reveal its inner meaning, but ceasing to be history in the process.

Such a statement need not be interpreted in any mystical sense, though those who wish are free to do so.

So are mystical experience and the hypostatic exaltation of which the icon is supposed to be the center or the vehicle.

Also, I am not so opposed to some of the «hands on» mystical stuff.

I am sure that Augustine would have urged the «Protestants,» as he did the Donatists, to stay inside the one Mystical Body of Christ so as not to break the bonds of unity in Christ.

On the contrary, it has been precisely those forms of religion believed in one way or another to be antithetical to a secular world, and so vulnerable to «the acids of modernity,» that have sprouted up everywhere and have grown at an astounding rate; namely, fundamentalist religion of every variety; ecstatic, charismatic religion; esoteric, cultic religion; mystical, otherworldly religion; religious sectarianism that «opts out» of society, its customs and its responsibilities — not to mention every possible variety of the occult.

And so when they eat of Christ's body and drink His blood, they receive all the identity they need, i.e., membership in the mystical body which is the company of all faithful people.

So much more could be said in this deepening of that most Catholic theme of the Mystical Body of Christ.

So, what Our Lord is saying when he uses that one word «Woman» is: «You who were destined to be essential to the plan to save mankind,... you who were kept free from sin so you could freely consent,... you who did say «Yes»,... you who will watch over My Mystical Body,... you who I will bring into my heavenly kingdom as soon as your role on earth is complete,... you who have enabled me to help the Father solve the problem of man's sinfulness»So, what Our Lord is saying when he uses that one word «Woman» is: «You who were destined to be essential to the plan to save mankind,... you who were kept free from sin so you could freely consent,... you who did say «Yes»,... you who will watch over My Mystical Body,... you who I will bring into my heavenly kingdom as soon as your role on earth is complete,... you who have enabled me to help the Father solve the problem of man's sinfulness»so you could freely consent,... you who did say «Yes»,... you who will watch over My Mystical Body,... you who I will bring into my heavenly kingdom as soon as your role on earth is complete,... you who have enabled me to help the Father solve the problem of man's sinfulness»!

So that has led me to believe, through my findings, studies and personal mystical experiences that we do indeed have an energy called the soul and there is a consciousness beyond and out of a human body.

I doubt that Orthodox faith communities are any easier to abide in than Catholic or Protestant communities when it comes to the mundane experiences of life; but at least those of us with mystical tendencies would not be attacked for being «pietistic» as we so often are in most Protestant, even many Catholic, excesssively rationalistic and legalistic Latin / Western Churches.

The appeal of New Age and human - potential therapies is that they give expression to the personal and mystical and do so — as Catherine Albanese points out — by «reprimitivizing» religion.

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.

And Christ's mystical Body, which is the Church — His social body, if I might put it so — is the way in which the work of health - giving, whole - making, or Salvation, is carried on through the ages.

What is being spoken of here is not the state of «mystical marriage» of which so many of the great contemplative saints were writing.

At the same time, there are religions, and some of them among the «higher» religions, which so emphasize the mystical, or it may be the ritual: aspect of religion (to use the imprecise but serviceable terms) that social ethics seem hardly to count, On the other hand, there are systems of ethics, and some of them very fine and idealistic systems, which either repudiate religion, or, like Confucianism, treat it with a distant and somewhat ironical respect.

In Hinduism, in Sufism, in Christian mysticism,... we find the same recurring note, so that there is about mystical utterances an eternal unanimity which ought to make a critic stop and think, and which brings it about that the mystical classics have, as has been said, neither birthday nor native land.

Whether or not Jung may truly be identified as a Gnostic (and he has so identified himself on numerous occasions), there is nothing in what he describes as individuation that is not far more fully present in classical mystical ways of both the East and West.

If you like to phrase it so, philosophy is mystical.

Its metaphysics is equally compatible and equally incompatible with the sensibilities of any number of faiths, and of any number of schools within individual faiths; but, if it has anything resembling a theology, it is of the mystical, rather than the dogmatic, kind, and so its doctrinal content is nebulous.

Even though the shepherd seems a bit mystical, from what I remember, it's not necessarily bad, but the Biblical epistles are so much better

Although some theologies have difficulty with a God who hides (it's all so anthropomorphic thru and thru), it's a common theme in many mystical traditions

I can not subscribe to the so - called «mystical doctrine of salt water» — the idea that being transported over salt water, the more of it the better, is what constitutes missionary service.

The Bible has two objectives, as I see it One is the mystical which requires men to establish a relationship with a God which seems to transform himself every thousand years or so to conform to the «understanding» of the people who connect with him.

X'tianity is not so mystical as u may think.

The passage leads onto a description of a kind of mystical suffering with Christ: `... All that remains is the stark naked desire for help and a terrible groaning, but it does not know where to turn for help... In this instance the person is stretched out with Christ so that all his bones may be counted, and every corner of the soul is filled with the greatest bitterness, dread, trembling and sorrow of a kind that is everlasting.»

That of a mystical meaning: God must die in the world so that he can be born in us.

So, Armstrong explains that the fundamental experience of the Trinitarian God isn't personal at all, and that the mystical God absorbs himself (or herself) in some undifferentiated way to creation as a whole.

This corrosion of faith can be answered and reversed but in order to do so we must, as Holloway says, realise «the need for personal prayer, penance, humility, and union with God by meditation and mystical communion,» [10] so that thereby the Word of God will be manifested in our world not as «the breath of any imaginary pale Galilean, but the splendour and dynamism of God in the power of the Spirit,» Jesus Christ «the bringer in of the enormous vision that is splendid, the majesty of the Intellect of God and of Man, the fullness of the Kingdom on Earth which God has made for Man, and can bring to consummation only in and through His creature, Man.»

It is well known that St. Thomas, towards the end of his life and having had some sort of mystical experience, described the Summa by comparison as «so much straw» after which he stopped working on it.

The interest in Asian religion so manifest in the 1960s can be traced back to his time at Columbia University in the 30s, where he discussed oriental scriptures with a Hindu monk, Mahabarata Bramachari, who also urged him to read Christian mystical literature, such as the Confessions and the Imitation of Christ.