Sentences with phrase «spiritual nature of man»

The universal moral imperatives of scholastic thought, which were inferred from the uniquely spiritual nature of man, were attacked as unreasonable by materialistic humanism, and modern Catholic thought was no longer sure of its own philosophical ground.

The understanding of the form is important, I believe, because authors of fantasy are often visionaries of the spiritual nature of man.

He seems to interpret the positive tone of the Cardinal's reply as implying an acceptance of an «intrinsic dimension» based upon the inner spiritual nature of man called to love the One God and our neighbour, as proposed by A Common Word.

We can not dwell here on the unique, spiritual nature of man as Holloway demonstrates in his work.

Not exact matches

So that the marriage union betwixt Christ and you is more than a bare notion or apprehension of your mind; for it is a special, spiritual, and real union: it is an union betwixt the nature of Christ, God and man, and you; it is a knitting and closing, not only of your apprehension with a Saviour, but also of your soul with a Saviour.

Perfect civil righteousness does not undo the basically sinful nature of man; only spiritual righteousness does that, and spiritual righteousness is nothing else than faith in Christ.

Thus, the social sciences, like the natural sciences, show that man's nature and nurture in their relational as in their universal aspects, must be conceived with due regard for the inextricable interdependence of physical, mental, and spiritual factors.

In the same way man's secret is to be sought not in the long - outgrown stages of his embryonic life, whether individual or racial, but in the spiritual nature of his soul.

That is also the fruit of any ideology which denies the spiritual nature and supernatural vocation of Man.

The American revolution produced heroic symbols that explicated the existential nature of man in the order of existence as both immanent and transcendent, and consequently a spiritual catastrophe was averted if not a political one.

The divine was driven out of nature not to turn nature into a technological instrument, but rather to make it the habitation of the devil; the religious «man» should shun it and flee from it in order to save «his» soul for a higher spiritual realm outside of and against the body and the visible, created world.

Yet much can be done in the way of making clear the understanding of man's spiritual nature, his high destiny which points beyond this life for its fulfillment, the meaning of the Kingdom for this life and the next, the Christian concepts of judgment and salvation with eternity in their span — in short, the goodness and power of a God who, having given us this life, can give us another in which to attain to his nearer presence, enjoy a richer happiness, and do his will more perfectly.

There are differences, thirdly, as to the nature of the object — whether it is material reality, thought in the mind of God or man, pantheistic spiritual substance, absolute and eternal mystical Being, or simply something which we can not know in itself but upon which we project our ordered thought categories of space, time, and causation.

It [the realism] arises from a conviction that there is no mere analogy, but an inward affinity, between the natural order and the spiritual order; or as we might put it in the language of the parables themselves, the Kingdom of God is intrinsically like the process of nature and of the daily life of men... Since nature and supernature are one order, you can take any part of that order and find in it illumination for other parts This sense of the divineness of the natural order is the major premise of all the parables... 132

The Catechism of the Catholic Church states: «Man occupies a unique place in creation: (I) he is «in the image of God»; (II) in his own nature he unites the spiritual and material worlds» (91).

And this higher and liberating orientation by grace of man's transcendence as spirit, changing as it does in good Thomistic doctrine the very horizon of spiritual activity (the «formal object»), constitutes by the nature of the case a «revelation», even if it presents no new conceptual object to the mind, and therefore, if accepted, is faith.

The inalienable reality of man's spiritual nature means that Catholicism is not an esoteric, minority interest; it proposes a way of responding to this call that we all experience at the core of our being.

It may be insight into the divine mysteries, the nature of Ultimate Reality, and of the laws governing the existence of the cosmos, of society, and of individual lives; or the gift of restoring into wholeness broken physical or spiritual health; or the ability to develop, by teaching and in other ways, the hidden possibilities in one's fellow men, and to give direction and purpose to their lives.

Why then, in the present order of God's supernatural salvific will, should it be impossible for a man's acceptance of the inalienable endlessness of his transcendence — an acceptance of it not as it is explicitly grasped by us but as beyond any control of ours it comprises us — to be more than simply and solely the transcendence of the created spiritual nature as such?

In connection with the question of the evolutionary origins of man, the Church's teaching emphasizes that spirit and matter are not the same, that spirit can not be derived from matter, and that man, because spiritual, has a metaphysically irreducible position in the cosmos, so that his origin, as far as his spiritual nature is concerned, can not be found in matter.

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.

The freedom of the self raises man above nature and the structure of reason, leading man to the sphere of the spiritual, where he encounters God.

First he emphasized that man's self - transcendence in his spiritual nature is the biblical doctrine of the «image of God.»

The Greek term psyche (soul), which Christians naturally found themselves using in order to describe the spiritual aspect of a man, already implied the dualistic approach to human nature and introduced a concept for which there had been no verbal equivalent in the language of ancient Israel.26

Because spirit as a genuine and indivisible mode of being is a primordial datum in transcendental experience in which man knows himself as one single spiritual and corporeal being, man has an underivative nature which is present either totally or not at all.

The immediate creation of the spiritual soul and the substantial unity of man's nature in body and spirit are, of course, Catholic dogmas.

But it is the prerogative of man's spiritual nature that he can yield himself up to a thought and will that are infinitely larger than his own.

Which again amounts to saying that from the time of Man (above all, modern Man) the factor consciousness, which for a long time perhaps represented no more than a secondary and accessory effect in Nature, a simple superstructure of the factor complexity, is finally becoming individualized in the form of an autonomous spiritual principle.

It is a physicalism claiming to escape determinism without recourse to a properly spiritual soul, if «soul» is understood as implying that man's nature is composed of an entity ontologically distinct from his purely physical being.

a set of cosmological and anthropological views that owed not a little to the vast mélange of Hellenism and Orientalism flooding the world where he grew up, and providing him with the unique setting for still other ideas, of sin, Satan, death, of the sinful and therefore mortal nature of man — as «flesh» — of the «spiritual» forces arrayed against God and his Messiah and all the faithful, of the victory to be won by the Messiah when he should at last appear — all these ideas were shaped to the mold of certain half - Jewish, half - pagan ideas which Paul seems to have derived from the world about him.

As the human nature of Christ is the perfect image, in the Son of Man, of our own identity and holiness, our wholeness in body and soul through God, so in the order of the spiritual soul, the Divine Being itself, as pure and perfect spirit, is the mirror image of our spiritual perfection, now and unto the beatific vision.

This is because the Church is the social embodiment of the relationship between God and Man that arises from the spiritual / physical / social constitution of human nature itself.

In this pamphlet the author shows the path from the evolution of matter to the uniqueness of Man and his spiritual nature.

As Cardinal Lustiger said, «From the event of Creation to the gift of the Law, the Bible describes man's vocation and his spiritual nature in letters of fire.»

Mysticism: A Study in the Nature and Development of Man's Spiritual Consciousness.

It rather appears to be the degree to which, in and through the experiences to which these statements point, there is effected an actual deepening and widening of spiritual insight into the nature of ultimate reality, of human existence and of the destiny of man.

But that answer is not a program for redeeming the world of nature as well as the human soul, so that they can then live in harmony to create the kingdom of God on earth as it is, but a spiritual liberation of those men and women who believe in Jesus as the prerequisite of a total remaking of the cosmos by God's Spirit and in God's own time.

It's marvelous because we believe that all human beings are spiritual daughters of God and share in God's divine nature; that Eve was a heroine who contributed to the plan of salvation rather than a temptress who was responsible for the fall of man (and I use «man» quite literally here); and that we have a Mother in Heaven as well as a Father.

Rather, because of man's real historical nature, as a spiritual and corporeal being in a history of being, man's identity is not from the first moments immediately imbued with the fullness of this life.

I'm a man of nature learning to balance my physical n spiritual life..

I am a mature man who loves the company of a spiritual woman and the beauty of nature, preferably together.

Rockstar has accomplished a fascinating and moving picture of a man running from his past, but it's also a cynical and overly simple statement about the nature of redemption and spiritual concerns.

In 1947, at the age of nineteen, he developed an intense interest in an unlikely combination of topics: Rosicrucianism (a theological doctrine built on esoteric truths of the ancient past, which, concealed from the average man, provide insight into nature, the physical universe and the spiritual realm) and judo.

«Metaphysical cosmology seeks to draw intuitive conclusions about the nature of the universe, man, a supernatural creator, and / or their relationships based on the extension of some set of presumed facts borrowed from spiritual experience and / or observation.»

Writing to Herbert Read of the sculptures in the British Museum, she asserted: «Only a society in a state of affirmation can produce sculpture - a primitive society or one fighting for its existence... on the basis of active belief in both the virility of nature & the spiritual ascendancy of man» (18 Jan. 1953, Sir Herbert Read Archive, University of Victoria, B.C.).