Sentences with phrase «spiritual nature of the human being»

To provide adult education for parenting and threefold working that has as its foundation the inherent spiritual nature of the human being.

Its founder, Rudolf Steiner, looked into the future and saw that, in order to combat an age of growing materialism and self centeredness, a new approach to education was needed — one that took into consideration the spiritual nature of the human being and the cosmos — one that considered the interdependence of the natural world and the spirit.

Not exact matches

Moreover, it is a truth accessible to reason unaided by divine revelation that human beings have a spiritual nature, in the sense of being rational and free and having a soul that is not reducible to matter.

It is our free, human intelligence that is part of our spiritual nature.

Underlying this erroneous tendency, as Faith has pointed out many times over the last forty years, is the implicit or explicit denial of the transcendence of God, the Divinity of Christ, the historical objectivity of revelation and the authority of the Church in matters of faith and morals, and also the denial of the spiritual soul as a principle of existence that is distinct from yet integrates the material within the unity of our human nature.

For, as Caldecott highlights, the Catholic tendency, from Thomas Aquinas through to the contemporary Catechism (one might also add St Augustine and the 14th - century papal Encyclical Benedictus Deus) has been to emphasise that the human soul is not physical, but rather spiritual, in the image of God's divine nature, and directly created at conception.

Tracey Rowland, in Catholic World Report's «round table» discussion (not reported in its print edition) argues that the Pope is affirming that «When cultures no longer serve the deepest needs of human nature and actually narrow the spiritual horizons of people, people don't know who they are and feel depressed.

At first they may be taken merely as aesthetic moments, such as communing with nature, savouring memories andimages, meeting mysteries, the heightened sensing of musical sounds, odours, colours, the thrill of acute poetic expression, or moving encounters with other human beings; but on further reflection people often cite such experiences as having a spiritual quality and as hints of the divine.

The primacy of the spiritual can, many have argued, be retained in the emergentist perspective without incurring the unacceptable dualism of matter and spirit that seems implicit in so many attempts to wall off the human spirit from the domain of nature and the sciences of nature.

Modernity's emphasis on secularism involves three elements - a) the desacralisation of nature which produced a nature devoid of spirits preparing the way for its scientific analysis and technological control and use; b) desacralisation of society and state by liberating them from the control of established authority and laws of religion which often gave spiritual sanction to social inequality and stifled freedom of reason and conscience of persons; it was necessary to affirm freedom and equality as fundamental rights of all persons and to enable common action in politics and society by adherents of all religions and none in a religiously pluralistic society; and c) an abandonment of an eternally fixed sacred order of human society enabling ordering of secular social affairs on the basis of rational discussion.

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.

So is the rise of «spiritual» sentiment just another expression of our religious nature as human beings, or is it something new?

The spiritual is found in the institutional nature of human communal existence; the Word becomes flesh.

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.

Above all, the spiritual nature of the one human being in his unity must not be regarded, in the manner of pan-psychism or crude materialism, as a phenomenal manifestation or modality or complicated combination related to the «inner» side of matter generally.

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

Our human rights and dignity can not be asserted intellectually without reference to our personhood and this demands some description of what personhood involves, our unique intellect and free will, our non-material, spiritual nature.

While Maritain sadly failed to go all the way with de Lubac in refusing pure nature, he still opposed Maurras, not only in the name of «the primacy of the spiritual» but also of an «integral humanism» for which the free and natural spheres of politics and culture must be oriented toward supernatural grace if they are to be fully human, just, and legitimate.

We need a vision whereby the very identity of Christ, in his human and divine natures, as the physical and spiritual centre and fulfilment of creation, is the basis of his active redemption of us since sin.

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.

Jesus, the second Adam, was the first complete human being in a spiritual sense; fully aware of his own spiritual nature and where it came from.

The universe, as scientific study has disclosed it to us, is open to this kind of subtle and vigorous movement of spiritual power working in and through human nature.

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 saying that the Wisdom of God is most perfectly manifest in human nature which bridges and combines both physical and spiritual orders of creation.

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.

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?

One aspect of human nature is our sexuality, largely a matter of physiology but (as we now increasingly understand) involving emotional, psychological, and spiritual qualities as well.

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.»

So one has to find a new pattern of ideologically pluralistic secular humanism and religiously pluralistic spiritual humanism entering into dialogue with each other on anthropology, the nature and meaning of being and becoming human.

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.

The real struggle in all religious communities is for spiritual reformation opening themselves to enter into dialogue with other religions and with secular humanist ideologies regarding the nature and rights of the human person and the meaning of social justice enabling to build together a new spiritually - oriented humanism and a more humane society.

Towards the peak of evolution, just before the first human being, nature itself required the creation of an individual «mind» with its own, non-material, «spiritual» control, a quite startling and beautiful philosophical and theological statement.

In us, matter is brought into direct synthesis with spiritual mind... [it] is subsumed and transformed into a more perfect state by direct union with the Godhead... It is this destiny and this environmental harmony that is lost by sin in the first generation... this threatens the eternal frustration of human nature - spiritual as well as physical death.»

What is required is a view of human love and human interaction that is comprehensive, mature and realistic, one which recognizes our non-material, spiritual nature and the possibility of change in our behaviour.

It is as simple as that», while perhaps the most substantial of the offerings is «The Spiritual Senses», a series of reflections on the nature of interior apprehension which contains a comment on Saint Bonaventure neatly summing up Dom Hugh's whole approach: «For him the recovery of the spiritual sense is part of the re-ordering of the human person that comes through the encounter with ChrisSpiritual Senses», a series of reflections on the nature of interior apprehension which contains a comment on Saint Bonaventure neatly summing up Dom Hugh's whole approach: «For him the recovery of the spiritual sense is part of the re-ordering of the human person that comes through the encounter with Chrisspiritual sense is part of the re-ordering of the human person that comes through the encounter with Christ.»

A business of animals, as you say, but we human animals also have been gifted with spiritual natures, which adds a completely different quality to that experience.

Thus the first human being, a living person, uniting spiritual and material natures as body and soul, came into being, a being intrinsically related to other humans materially and spiritually and intrinsically in relationship with the supreme, perfect principle of its own spiritual being, God.

This entails that we encounter our new spiritual environment in a way that is material and corporeal because that is an inalienable dimension of our human nature.

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.

Human physical nature is just as much of God as is human spiritual naHuman physical nature is just as much of God as is human spiritual nahuman spiritual nature.

The 1985 Congregation for the Doctrine of the Faith Instruction on Respect for Human Life states, «By virtue of its substantial union with a spiritual soul, the human body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rHuman Life states, «By virtue of its substantial union with a spiritual soul, the human body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rhuman body can not be... evaluated in the same way as the body of animals... The natural moral law expresses and lays down the purposes, rights and duties which are based upon the bodily and spiritual nature of the human person.&rhuman person.»

It is an outward and spiritual sign of the greatest, holiest, worthiest, and noblest thing that has ever existed or ever will exist: the union of the divine and the human natures in Christ.

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.

«I don't see that there are easy solutions [to this] simply by recognizing the spiritual or intuitive side» of human nature, Durant says.

Along the way, they delve into such essential questions as whether humans are biologically compelled to make myths; what is the evolutionary connection between religious ecstasy and sexual orgasm; what do Near Death Experiences reveal about the nature of spiritual phenomena; and how does ritual create its own neurological environment.

Working predominantly under the sunlight of Pennsylvania and Maine with models who are most often her own three children, Madigan seeks to find «the essential truth in the teachings of nature; death and life as a continuum; the temporary nature of the body; and the struggle between human desire and spiritual evolution.»

I find the following statement by Macel especially poignant of your practice: «Art is the realm for dreams and utopias, a catalyst for human connections that roots us both to nature and the cosmos, that elevates us to a spiritual dimension.»

Kiki Smith (American, b. 1954, Nuremberg, Germany) is a leading figure among artists addressing philosophical, social, and spiritual aspects of human nature.

«My obsession,» says Cuban artist Carlos Estevez, «is to peer into both worlds: the internal world of human nature and the invisible, spiritual universe that surrounds us.»

The second and far less successful part of the show is broken into what Mr. Tuchman calls the «five underlying impulses within the spiritual - abstract nexus» - Cosmic Imagery, Dualities, Synesthesia, Spiritual Geometry and Vibrations (according to Mr. Tuchman, Kandinsky believed that «human emotions consist of vibrations of the soul, and that the soul is set into vibrations by nature»); each impulse was defined in Symbolist art and lispiritual - abstract nexus» - Cosmic Imagery, Dualities, Synesthesia, Spiritual Geometry and Vibrations (according to Mr. Tuchman, Kandinsky believed that «human emotions consist of vibrations of the soul, and that the soul is set into vibrations by nature»); each impulse was defined in Symbolist art and liSpiritual Geometry and Vibrations (according to Mr. Tuchman, Kandinsky believed that «human emotions consist of vibrations of the soul, and that the soul is set into vibrations by nature»); each impulse was defined in Symbolist art and literature.