Sentences with phrase «speaking of human nature»

Ashbrook and Albright use this framework to speak of both human nature and the human experience of God.

It's natural to want to speak of human nature — instead of the human condition — because of the Rousseau / existential or....

In relation to the animal then, we can speak of a human nature that is common to every man, but we must be careful to make the qualification that this is a relative «essence.»

Not exact matches

Speaking to The Atlantic, one of the researchers said «it might have something to do with human nature.»

The philosophical significance of his own attitude to transgenderism seems lost on him: Transgenderism raises fundamental questions about the nature of the human person — indeed, about whether one can even speak in terms of human nature anymore in any universal, meaningful sense.

In truth, the factors that motivated the successes of these horror - subgenre entries into the marketplace could be applied to another dominant form of visual entertainment focused on suspense, moodiness, thinly veiled sexual references, and the darkest side of human nature; I'm speaking, of course, of the soap opera.

And yet we must not be afraid of the «dualist» tag, rightly understood, when speaking about human nature.

If the Church speaks of the nature of the human being as man and woman, and demands that this order of creation be respected, this is not some antiquated metaphysics.

Nevertheless, because the tendencies normally direct the capacities in certain directions, when we speak about human nature we are pointing to a certain grain in the expressed features, abilities, tendencies, and operations of persons.

To try to talk of what is human in separation from the rest of nature and God is to speak of an abstraction.

Later the idea gained ground that we can not «speak of nature apart from human perception in the historical development of knowledge», that all knowledge is «a creative interaction between the known and the knower» and that therefore there is no System of scientific knowledge or of technology which does not have the subjective purposes and faith - presuppositions of humans built into it.

To speak of a universal human nature and of universal human rights is not to deny the pluralism that marks the human condition.

However, there is nothing in Camus» writings that speaks against a conception of God that could account for the hierarchy of value in nature and also insure the freedom and value of human existence.

Browsing the new arrivals shelf at your local theological library, you're now as likely to find titles by the Catholic dogmatician Matthew Levering, the Orthodox historical theologian Paul Gavrilyuk, and the Reformed theologian Kevin Vanhoozer on why we need to continue to speak, with the early Church, of God's inability to suffer — and of God's voluntary assumption of our human nature, in Jesus Christ, in order to share, and thereby overcome, our suffering — as you are to find another volume on God's suffering in the divine nature itself.

That's a problem, and while I don't think that revelation diminishes anything in the New Testament, it speaks to the very human nature of The Bible.

As Son of God and Son of Man, He is the One who speaks and acts directly into the Father's heart, and He is also the exemplar and root of human nature.

Jesus Christ is the «Elect One,» not by some effort of human nature alone, for that would not be real election, but by God's eternal purpose which «from the beginning of the world» — and long before it, too, if we may so speak — has determined that «in the fullness of the times» there shall be just such an actualization of the potential God - Man relationship as Christian faith discerns in Christ our Lord.

The words from Psalm 118 «Suscipe me, Domine» (receive me, Lord) are sung by those making profession as a monk or nun, and the teaching offered here on the nature of vows speaks to anyone who sees their human journey in terms of vocation.

Let us speak of a whole life of sufferings or of some person whom nature, from the very outset, as we humans are tempted to say, wronged, someone who from birth was singled out by useless suffering: a burden to others; almost a burden to himself; and yes, what is worse, to be almost a born objection to the goodness of Providence.

One possibility is that we are simply using this current language to speak of the importance of the church's developing its doctrine of nature more fully and in ways appropriate to our new understanding of the relation between human beings and the natural world.

Because this sin is part of human nature, we speak of original sin, that is, a sinful quality in our lives that is deeper than particular sins.

The quest for this intensified reality led the Greeks to seek to override, so to speak, the pictorial nature of human vision itself in their sculptural creations.

g) In this sense, it is right to speak of a struggle against an economic system, if the latter is understood as a method of upholding the absolute predominance of capital, the possession of the means of production and of the land, in contrast to the free and personal nature of human work.

Why then should we insist on speaking of the human mission of «completing, through our work the work finished on the sixth day, as if God had created nature in such a way as to leave to humanity the margin, the risk, and the honor of this artifice?

Newman explains: «A man who thus divests himself of his own greatness, and puts himself on the level of his brethren, and throws himself upon the sympathies of human nature, and speaks with such simplicity and such spontaneous outpouring of heart, is forthwith in a condition both to conceive great love of them, and to inspire great love towards himself.»

For this reason, Paul understands man with all his strengths, weaknesses and temptations: «Human nature, the common nature of the whole race of Adam, spoke in him, acted in him, with an energetical presence, with a sort of bodily fullness, always under the sovereign command of divine grace, but losing none of its real freedom and power because of its subordination.

In speaking about his views of eternity on Wednesday, answering a question from a caller based in Atlanta, Romney was echoing Mormon beliefs about the eternal nature of human existence.

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.

While Paul's thought is by no means always clear, and perhaps from letter to letter not always exactly the same, it is nevertheless certain that his concept of resurrection can be clearly distinguished from that of the traditional «bodily resurrection».27 Paul does not speak in terms of the «same body» but rather in terms of a new body, whether it be a «spiritual body», 28 «the likeness of the heavenly man», 29 «a house not made by human hands, eternal and in heaven», 30 or, a «new body put on» over the old.31 In using various figures of speech to distinguish between the present body of flesh and blood and the future resurrection body, he seems to be thinking of both bodies as the externals which clothe the spirit and without which we should «find ourselves naked».32 But he freely confesses that the «earthly frame that houses us today ’33 may, like the seed, and man of dust, be destroyed, but the «heavenly habitation», which the believer longs to put on, is already waiting in the heavenly realm, for it is eternal by nature.

In seeking to develop a theology of nature, process theologians are supportive of endeavors to appropriate other images from the tradition, such as St. Francis» compassionate love for the poor and treatment of animals as sisters and brothers, the Orthodox view of the church as inclusive of all of creation, and the use of the elements of bread and wine in the Eucharist, products of the interworkings between God, the non-human natural world, and human labor, that speak, to contemporary needs.

It may be said, speaking in very general terms, that in asserting the zoological nature of the Noosphere we confirm the sociologists» view of human institutions as organic.

Similarly, Charles Birch of Sydney spoke on «Creation, Technology and Human Survival» and told the Assembly that our goal must be a just and sustainable society; and this demands a fundamental change of heart and mind about humankind's relation to nature.

Though he is spoken of anthropomorphically (as a being in human form) at some points in the Bible, particularly in the early «J» stories of the Old Testament, this is not the normal biblical understanding of his nature.

Yet it is right when he speaks in the nature of man, that we should see that the «Father» is still hisfruition, in the Divine Person, and that we should see in his human nature also, as the Son of Man and High Priest of Mankind, the reverence, the subordination, and the joy with which we should be swept up in and through him to the Father.

A brilliant school of interpretation of Greek mythology would have it that in their origin the Greek gods were only half - metaphoric personifications of those great spheres of abstract law and order into which the natural world falls apart — the sky — sphere, the ocean - sphere, the earth - sphere, and the like; just as even now we may speak of the smile of the morning, the kiss of the breeze, or the bite of the cold, without really meaning that these phenomena of nature actually wear a human face.

It spoke of two complete and perfect natures, divine and human, concurring in the one Person of God the Son.

Nevertheless, practically speaking, sub-human dimensions of nature still present themselves as relatively more predictable and determined occurrences than we find at the human level.

This vision of Catholicism as the spiritual core of human civilization remains incontrovertible, theologically speaking, because the grace of Christ heals and elevates human nature in a unique and perfect way.

We can just as well read it as speaking of the double nature of human experience as men exist in «true faith» and as they seek after «right living».

Those who take this view would say, for example, that it is absurd to speak of «human nature» as if it were an entity that could be described in categories of substance, if by substance we mean immutable and unchanging thing.

Not only was this myth meaningful within Israel and the former generations of Christian believers, but also to us living in the new world, three thousand years later, it still speaks powerfully, as it lights up for us our human nature and our human predicament.

In addition, it is often prepared to consider human sexuality as an aspect or element in human beings that are assumed to exist as fixed entities — as if one could speak of static and changeless «human nature.»

«I have spoken out clearly about the dignity of all human life and the nature of holy matrimony as designed by God and will continue to do so whenever the situation warrants,» Tobin said.

«There is real and genuine tolerance only when a man is firmly and absolutely convinced of a truth, or of what he holds to be a truth, and when he at the same time recognizes the right of those who deny this truth to exist, and to contradict him, and to speak their own mind, not because they are free from truth but because they seek truth in their own way, and because he respects in them human nature and human dignity and those very resources and living springs of the intellect and of conscience which make them potentially capable of attaining the truth he loves, if someday they happen to see it.

The Liturgy as a counter-cultural school is neglected, and the «sacramental imagination» — while properly lauded as a privileged Catholic contribution — is more a timeless perspective on nature and human life than an awareness of how we continue to hear, see, feel and taste the Word spoken into our world 2,000 years ago.

The vivid imagination and the sharp observation of men and nature that marked his mind; his acquaintance with common speech and his joy in the use of proverbs; indeed, his capacity to express in creative speaking with a skill that only a poet and genius possesses the whole range of human emotions from awe in the presence of the numinous to the feelings of the body — all are reflected in his sermons (as also in the commentaries, his work of the lecture room), not consistently, of course, and not every time, yet most impressively in the Church Postil Sermons, one of the products of his exile on Wartburg Castle, written in order to furnish to the preachers of the Reformation examples of Biblical preaching.

The phrase is a fine combination of old - fashioned sexism and convenient biology - speak which, by reducing human individuals to a biological organism, «man», sweeps away social complexities and confines debate to the simplicities of what we often call «nature».

While the exploration of human sexuality is always an area of great interest, this study in particular speaks volumes about the progress we've made in gender equality and reminds us how much there is still to learn about the nature of female pleasure.

It truly is a mystery, and it speaks to the absolute grimiest side of human nature.

But the best the festival had to offer were three stunning films that, in speaking of the human condition, took full advantage of the dreamlike nature of cinema: Shi (Poetry, Lee Chang - dong), Lung Boonmee Raluek Chat (Uncle Boonmee Who Can Recall his Past Lives, Apichatpong Weerasethakul), and Shakespeare's The Tempest, as re-interpreted by Julie Taymor.