Sentences with phrase «spiritual life of human beings»

Religion together with philosophy was for Hegel the highest form of the spiritual life of human beings.

Not exact matches

Those who say that my life is rotten and that i need Jesus when it's perfectly acceptable to go to Alain de Botton's School of Life page and read up on being human and / or spiritual can go eat life is rotten and that i need Jesus when it's perfectly acceptable to go to Alain de Botton's School of Life page and read up on being human and / or spiritual can go eat Life page and read up on being human and / or spiritual can go eat shit

A bright young student raised in a tradition of conservative Evangelical pietism, Mouw recalls that his pastors «often viewed the intellectual life against the background of a cosmic spiritual battle in which the human intellect, especially as it aligns itself with the cause of the academy, is inevitably on the wrong side of the struggle.»

That human beings can not live without transcendent points of spiritual and moral reference is nicely illustrated by the fact that, as liberal mainline Protestantism was collapsing, those who previously might have been expected to have been among its staunch adherents found a new god: the earth.

Third, even when traditionally religious forms of human life seem to fade in some contexts, new and alternative forms of life often appear in their place that engage the sacred, spiritual, transcendent, and liturgical needs of human beings.

They schooled me according to a black folk tradition that taught that trouble doesn't last always, that the weak can gain victory over the strong (given the right planning), that God is at the helm of human history and that the best standard of excellence is a spiritual relation to life obtained in one's prayerful relation to God.

For it endues us with super-vitality; and therefore introduces into our spiritual life a higher principle of unity, the specific effect of which can be seen — according to one's point of view — as either to make human endeavour holy or to make the Christian life fully human.

Because body, mind, and spirit are an indissoluble triad in the human personality, man deals with his physical needs in characteristically mental and spiritual ways, ordering his economic life according to rational canons and multiplying his demands beyond all limits in obedience to the infinite yearnings of the self - transcending spirit.

By way of contrast, the worth of a man for Jesus is not determined by his human quality or the character of his spiritual life, but simply by the decision the man makes in the here - and - now of his present life.

We rightly reject the sort of spiritual shallowness which expresses itself in an affected superiority in the presence of the extraordinary richness of human life, that underplays the wonder and the joy of married love, and at the same time (there is a connection) depreciates the worlds of natural beauty and of the arts.

But humanity is spiritual as well as physical, and so human society is founded on the absolute value of the individual and the need for a direct relationship with God as the Environment in which men find their Life - Law and their fulfilment:

The moment of passage into the spiritual realm is not something that can be observed with research in the fields of physics and chemistry — although we can nevertheless discern, through experimental research, a series of very valuable signs of what is specifically human life.

after clarifying the validity of this evolving faith based on the material process, the big challenge now is for us humans a coresponding development in the spiritual aspect of our existence, though we are confident of His guidance through evolution, we with our limited insights and intellegence will be able to develop and come up with guide lines in our moral lives.

For as well as theoretical reflection on the moral significance of a decision, there are other ways and means by which a human being can either become clear about the rightness and conformity to God's will of a decision, or at least improve the conditions for its correct formation: the general cultivation of courage, unselfishness, self - denial, the practice of the art of making vital particular decisions which can not be deduced by purely theoretical consideration as this art is taught by the masters of the spiritual life.

The sometimes almost desperate conservatives must be taught to understand, not only theoretically but instinctively and in their spiritual life, that the Church does not exist outside time and history; that she is indeed founded on the grace of Christ, but is nevertheless a very human institution burdened by history.

Long - range planning for preaching can be assisted by formulating an annual grid listing the months of the year along one side and three sets of factors along the other: (1) human factors (personal and public) relating to the seasons of the year beginning with spring; (2) congregational factors relating to the church life cycle usually beginning in September; (3) theological factors relating to the Christian Year, to lectionary selections or lectia continua, and to spiritual and theological themes needed by the church in its life and mission beginning with Advent.

Some would say this is not possible until one has been led to it by experiences of human fellowship, and certainly human fellowship is needed and has much to do with the deepening of the spiritual life.

Where Sartre seeks to recoup humanism through a methodology that allows him to debunk any competing ideology, Solzhenitsyn seeks to recover human integrity by attending to the particulars of history as part of a larger, if hidden, spiritual drama that must be lived to be understood.

Rather, I argue that the profound and seemingly unmanageable pressures which marriage faces are a spiritual and not a psychosocial matter, one having to do with questions of human destiny: are we to live for ourselves, or for others, or for both in some yet undiscovered dialectic of being?

Spiritual life is nothing but the existence of man, in so far as he possesses that true human conscious totality.

He responded by relating the parable of the Good Samaritan, one of my personal favorites... bear traps are hidden, and often unseen till bear or human are caught in them... the traps are deliberately placed, they don't just suddenly appear... the answer to the question was the man who had compassion on the man taken by robbers... he was a social and spiritual outcast who had compassion on someone who in normal circumstances would have hated his guts... because his doctrine and «lifestyle» were not acceptable to the religious establishment... I have had life experiences that bear this out, experiencing love and compassion from people whom today's religious establishment demonizes and looks down upon... any reading of the Good Samaritan story should be followed up by a reading of 1 Corinthians 13....

Also in the face of the ecological disaster created by the modern ideas of total separation of humans from nature and of the unlimited technological exploitation of nature, it is proper for primal vision to demand, not an undifferentiated unity of God, humanity and nature or to go back to the traditional worship of nature - spirits, but to seek a spiritual framework of unity in which differentiation may go along with a relation of responsible participatory interaction between them, enabling the development of human community in accordance with the Divine purpose and with reverence for the community of life on earth and in harmony with nature's cycles to sustain and renew all life continuously.

Religion is a sort of spiritual booze, in which the slaves of capital drown their human image, their demand for a life more or less worthy of man

It is just the «spiritual» man of today who suffers in a frightful fashion the old temptation of the human spirit, that is to say, that of objectifying the living accomplishment....

It is therefore not wrong to interpret cosmos itself as a movement from mechanical matter through organic life to the spiritual human selfhood, and to interpret human history itself as the evolutionary or revolutionary enlargement of the human selfhood and its spiritual self - determination and its social and cosmic responsibility.

It was recognized that «religious traditions have a unique contribution to offer... particularly in emphasizing human values and the spiritual and moral dimension of economic and political life.»

Symbols still maintain contact with the deep sources of life; they express, we may say, the «lived» spiritual... they disclose that the modalities of the Spirit are at the same time manifestations of Life, and, by consequence, directly engage human existencelife; they express, we may say, the «lived» spiritual... they disclose that the modalities of the Spirit are at the same time manifestations of Life, and, by consequence, directly engage human existenceLife, and, by consequence, directly engage human existence....

The prize, one of the largest prizes in the world todate, standing at some # 800k, is awarded annually for the purpose of heightening awareness of the spiritual realm of human life.

Our concern is not with these, but rather to state simply that the reality of the presence of Christ in the Holy Communion is a given fact of two thousand years of Christian experience, and that Christian worship as it has historically developed has found that in the partaking of the consecrated bread and wine, as Christ commanded, His «spiritual body and blood» — which is to say, the reality of His life, divine and human, in a uniquely intimate and genuine way — have been received as His presence has been known and his person adored.

This is the true vision of the Church of the final meaning of human life, something that could and should be presented to young people as fundamental to their spiritual lives and indeed to everyaspect of their lives.

But despite, no, because of his absoluteness God is no impersonal It, no unmoved receptacle of the transcendence and love of the spiritual person; he is the living God, and all human activity is essentially response to his call, which is the ultimate basis of its historicity.

But just here we have to admit the problem of the Christian life appears, for is it not so that our human love is actually egocentric, that under the guise of love to God or neighbor we insinuate our inordinate self - love into our most spiritual efforts?

When we consider some of the factors that make it difficult to believe in progress in this third sense, it becomes possible to see how they are related to Christian teaching about sin and especially to one element in that teaching: the recognition that the deepest roots of sin are spiritual, that it is on the higher levels of human development that the most destructive perversions of human life appear.

Christ in Our Spiritual Lives Our relationship with him is fully human because his humanity is the root of our own humanity, and his human friendship with us as our Risen Saviour is the means of our healing and growth.

In his human soul united to his Divine Personality, Jesus is the personal Spiritual Director of every human life.

And the implication of this theological approach would be that the Mission of the Church must be fulfilled in integral relation to, even within the setting of a dialogue with, the revolutionary ferment in contemporary religious and secular movements which express men's search for the spiritual foundations for a fuller and richer human life.

I am going to link this article to one which I will post, great insight and I love how God transcends all human and spiritual aspects of life to get our attention to the majestic nature of His love, grace, and awe.

What such organization can do is to make the structures of our corporate life more just, that is to say, able to check the forces of exploitation, corruption, tyranny and war and minimize their threat to human life and also maximize the space for mutual responsibility so as to receive the spiritual gift of communion.

According to what he calls the «first degree of humility,» which is the lowest degree necessary to attain salvation, it is incumbent upon the Christian «to obey the law of God our Lord in all things, so that not even were I made lord of all creation, or to save my life here on earth, would I consent to violate a commandment, whether divine or human, that binds me under pain of mortal sin» (Spiritual Exercises # 165).

We can pay our full respect to the tested structures of authority in our common life, but all conventional human authorities easily assume a finality beyond their competence, and this is nowhere more dangerously true than in the high forms of spiritual authority which belong to religion and its institutions.

But that is, of course, how the Church has always posed the question in relation to the spiritual journey of particular individuals: it has been, indeed, the whole basis of the Church's teaching about how we are to grow closer to God, and how the normal occasions of human life can nurture that process of growth.

The passage most picked up in news reports is this: «We urge those Catholic officials who choose to depart from Church teaching on the inviolability of human life in their public life to consider the consequences for their own spiritual well being, as well as the scandal they risk by leading others into serious sin....

When we humans were primitive thousands of years ago, we survived because nature provided us the basic conditions for life, that is called anthropic environment that until now sustained our existence, We as creatures never affect the environmental balance, but today because of many synthetic products our existence had endangered nature, that awareness developed a kind of concern for us to correct some of what we seemed us environmental abuse, That is the phiysical or material aspect of reality, in the spiritual part of our responsibility we also began to realize the meaninglessness of our existence without God, and for the atheists the reverse, Why do you think is the reason?

Christianity «was founded in an act of expiatory pain, has regarded human suffering as not only inseparable from the nature of life on earth, as a matter of observable fact, but also as a necessary condition in spiritual formation.»

It is the journey of primordial matter through its marvelous sequence of transformations — in the stars, in the earth, in living beings, in human consciousness — toward an ever more complete spiritual - physical intercommunion of the parts with each other, with the whole, and with that numinous presence that has been manifested throughout this entire cosmic - earth - human process.

The mission is to be directed to human society in all its complexity, and not to an isolated entity within man called «soul» or to a dimension of life called «spiritual».

To live in bodily health, to participate in loving human relationships, and to engage with society in physical, mental, moral, and spiritual adventures, is to bring the whole potential of one's life to full bloom.

Against this dualism, between the internal and external, private and public, a dualism which has led to the exploitation and oppression of many human beings, I contend that followers of Christ have no other option but to take an active interest in the earthly, secular things such as politics and economics because Jesus would not permit us the luxury of dwelling in a «spiritual ghetto unrelated and unconcerned with real life issues».

In fact, the religious view considers the secularist «mechanical materialist view of reality as too reductionist and as leaving out the «organic» and «spiritual» dimensions of human being and history and therefore as unable to renew the values of humanism and its reverence for life and the dignity of the human person in society in the name of which secularism started to protest against religious authoritarianism.

Awareness of and desire for life continuing beyond death would indeed be a characteristic of being human, for it could only be given to and would only be meaningful and relevant to a creature with a spiritual soul.