Sentences with phrase «take human life as»

Now, none other than the controversial academic Stanley Fish claims that doctors and nurses who don't wish to take human life as part of their medical work should just get over it.

Not exact matches

Let these 20 quotes from Dr. Wayne Dyer motivate you to become more as a human being, tap into your limitless potential and take time out of your busy day to remember a man that transformed millions of lives in such a profound and powerful way.

Ten years after «Night of the Living Dead,» Romero made «Dawn of the Dead,» where human survivors take refuge from the undead in a mall and then turn on each other as the zombies stumble around the shopping complex.

He Himself would live a human life in the person of Jesus Christ, yet a completely sinless life, and take all the wrath of God upon Himself, dying the death that those who believe in Him and confess Him as Lord and Savior would have had to die.

The German nation began as a metaphor of Schiller's ode to the spirit of human freedom and concluded with Hitler's spirit of life taking on a scale of unparalleled horror.

The Church, however, has consistently taught over the centuries that the direct and intentional taking of innocent human life, as in abortion, is a grave and intrinsic evil.

Instead work hard at your job, take care of aging parents, volunteer at a soup kitchen, donate to charities and the poor and continue to follow the proper rules of living as gracious and good human beings.

These it takes as the conditions for nurturing «qualities of mind and character» (ICC 25) that have enabled and should again serve to enable «generations of men and women to grasp a vision of the good life, a life of responsible citizenship and human decency» (ICC 6).

[4] «cf. Meilaender, Gilbert, The Giving and Taking of Organs, First Things, March 2008, where he emphasises that humans are called to live their bodily life as a personal gift to others and that «presumed consent... does go a long way toward treating persons as handy repositories of interchangeable parts to others.»

History is indeed a moral order, in which judgements of the living God take effect; but this view can not be fully verified upon the plane of history as we know it, since there is an irreducible element of tragedy in human affairs.

But it is curious that nowhere does he mention or comment on Genesis 9:5 - 6, in which God Himself states that as part of the new (Noahide) covenant with humanity, human beings (and not God) have the responsibility of taking the life of a murderer.

But when we miss out on trying new things and taking risks, we're missing out on what it looks like to live fully alive as humans made in the image of God.

To take cognizance of new insights into human sexuality from the life sciences is not, as some critics suggest, to contribute to the breakdown of morality.

Instead work hard at your job, take care of aging parents, volunteer at a soup kitchen, donate to charities and the poor and continue to follow the proper rules of your religion or any good rules of living as gracious and good human beings

Observernow, we as human beings do not have the right to take the life of an innocent human being.

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

Start with the fact that no human could have lived as long as it took to create the boat.

«Its provisions seek to affirm as a matter of statute that no - one should be under any duty to participate in activities that they believe involve the taking of human life, either in the withdrawal of life - sustaining treatment or in any activity authorised by the 1967 or 1990 Acts.»

As Lasch has observed elsewhere in his critique of Sheehy's book, negotiating the crises and «passages» of one's life simply by shedding old selves, not panicking, and taking on new interests denies the human need to grow to maturity through continuity with one's old selves and the people of the past.

What is to keep pro-abortion states from requiring hospitals» including Catholic and other religious hospitals that view abortion as the taking of human life» to perform abortions?

The act of swimming the length of a pool can be taken as a metaphor for human life.

There is necessary War, and there are rules we can impose and measures we can take to try and preserve as much of our humanity as possible, but the widescale risk and loss of human life that is garaunteed with war is not and CAN NOT be just.

To talk in that fashion is not to speak of a kind of meaningless re-enactment of what went on in the creation; it is to speak of a vital, living, and ongoing movement, where God knows and experiences (if that word is, as I believe, appropriate to the divine life) that which has taken place, but knows it and experiences it with a continuing freshness and delight — and, if what has taken place has been evil, with a continuing tinge of sadness and regret — such as must be proper to the chief creative and chief receptive agency who is worshiped and served by God's human children.

Unless the discussion in the preceding pages has entirely failed to make its point, it will be plain that what is being proposed in this book is (as I have said) a «de-mythologizing» of the inherited notions of «life after death», with their (to many of us) impossible assertions; and also the «re-mythologizing» — or better, the re-conceiving — of their implicit intention so that we may have a valid way of affirming the value and worth of human existence, its significance and importance for God, and its preservation in God as a reality which has affected the divine life and in God has acquired an enduring quality which nothing can take away.

There have been many other theories of atonement, each picking out what a given generation took to be the worst possible human situation and going on to affirm that in the action of God in Jesus, God met us precisely at that point: slavery to demonic powers, from which we have been delivered; actual slavery to human masters, with manumission accomplished in Christ; guilt for wrongdoing, with Christ as the advocate who pleads for, and secures, our release; corruptibility and mortal death, met in Christ with healing and eternal life....

His own pet proof of «why there almost certainly is no God» (a proof in which he takes much evident pride) is one that a usually mild - spoken friend of mine (a friend who has devoted too much of his life to teaching undergraduates the basic rules of logic and the elementary language of philosophy) has described as «possibly the single most incompetent logical argument ever made for or against anything in the whole history of the human race.»

Every human existence which is not conscious of itself as spirit, or conscious of itself before God as spirit, every human existence which is not thus grounded transparently in God but obscurely reposes or terminates in some abstract universality (state, nation, etc.), or in obscurity about itself takes its faculties merely as active powers, without in a deeper sense being conscious whence it has them, which regards itself as an inexplicable something which is to be understood from without — every such existence, whatever it accomplishes, though it be the most amazing exploit, whatever it explains, though it were the whole of existence, however intensely it enjoys life aesthetically — every such existence is after all despair.

Or arguing in the other direction, if we take Jesus as significant for human life and history, He must also be seen as having some relationship to the setting of that life and history — the natural order — and hence be as much a «disclosure» of that as He is of man's existence.

The Bible is full of fairy tales and should only be taken as a piece of literature of great importance just as the Odyssey is, but it shouldn't be used to govern one's life, much less to help build a relationship with the biggest fictional and ever - changing character in human history.

The Reformed Journal editor recognizes that suffering will be the necessary style of the Christian's entire life.38 Just as God entered fully into history in the Christ - event, taking upon himself its pain, so Christians must commit themselves to the human situation, assuming its misery.

What I have particularly in mind is that while there is much talk about taking Jesus as a key to the interpretation of human nature, as it is often phrased, or to the meaning of human life, or to the point of man's existential situation, there is a lamentable tendency to stop there and not to go on to talk about «the world» — by which Miss Emmet meant, I assume, the totality of things including physical nature; in other words the cosmos in its basic structure and its chief dynamic energy.

His recommendation as to the best way to accomplish this is to acknowledge some murderers do «deserve» to lose their lives, but that society is better served by a commitment to the sanctity of human life by abstaining from taking it.

But this was a dim and vague affair, presumably taken to be a way in which the «spirit» breathed into human life when God shaped the «dust of the earth,» as the legend in Genesis tells the story, would never be utterly destroyed — after all, it had been breathed by God and hence must be indestructible even if largely irrelevant to whatever the future, beyond death, held for men and women.

The marital union of a man and a woman who have given themselves unreservedly in marriage and who can consummate their union in a beautiful bodily act of conjugal intercourse is the best place to serve as a «home» for new human life, as the «place» where this life can take root and grow in love and service to others.

In sum, because it treats belief as an atomistic decision taken piecemeal by individuals rather than a holistic response to family life, Nietzsche's madman and his offspring, secularization theory, appear to present an incomplete version of how some considerable portion of human beings actually come to think and behave about things religious — not one by one and all on their own, but rather mediated through the elemental connections of husband, wife, child, aunt, great - grandfather, and the rest.

However, inasmuch as my personal opposition to this practice is rooted in a sectarian (Catholic) religious belief in the sanctity of human life, I am unwilling to impose it on others who may, as a matter of conscience, take a different view.

Taken as the sole moral principle it undercuts our ability to articulate an ideal for human life.

But human life together, like the life of each one of us, is a becoming, not a static thing; it is a direction taken, a routing of experiences, toward a goal that is valued as important.

In his recent book, Life, Liberty, and the Defense of Dignity, he offers «four benefits» of mortality: interest and engagement, suggesting that adding, say, twenty years to the human life span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy caLife, Liberty, and the Defense of Dignity, he offers «four benefits» of mortality: interest and engagement, suggesting that adding, say, twenty years to the human life span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife span would not proportionately increase the pleasures of life; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife; seriousness and aspiration, proposing that the knowledge that our life is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife is limited is what leads us to take life seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife seriously and passionately; beauty and love, presenting the idea that it is precisely their perishability that makes, for instance, flowers beautiful to us, just as the coming and going of spring makes that season all the more meaningful; and, finally, virtue and moral excellence, by which he means the virtuous and noble deeds that mortality makes possible, including the sacrifice of our own life for a worthy calife for a worthy cause.

To Ken Margo: I am totally agree with you about this evil thing going around the earth... this evil minded people is there everywhere regardless of faith... that was not what i was trying to say... my point was to be able to recognize the One True God who is Unseen and who has no partners as He is not in need of any partners but we the creation is in need of Him... thats all... I wish I could do something to stop all these taking place around the earth... I think we human fear the fed laws more than we fear the laws of our Creator, for example not to associate any partner with Him, taking the life of others, drug dealing, human trafficking, believing in hereafter and so on... I remember a story that I was talking with one of my friends... I was telling him look we all obey the law of the land so much like for example when we drive and no one moves even an inch when there is a school bus stop to pick / drop kids as it is a fed laws but when it comes to the laws of our Creator, we don't care... like having physical relationship outside of marriage and many more... then he said something nice... he said that its because we see the consequence of breaking the law of the land but we do not see the punishment of hereafter even though it is mentioned very details in Quran, it even gives pictures of hereafter....

Instead work hard at your job, take care of aging parents, volunteer at a soup kitchen, donate to charities and the poor and continue to follow the commandments of your religion or any good rules of living as gracious and good human beings.

When life is taken as the basic category for interpreting the meaning of cosmic and human history, the good or the aim of life is understood in terms of the enjoyment of existence.

THE THEOLOGY WHICH CAN BEST SERVE THE CHURCH IN ITS MINISTRY TO THE SOCIETY OF THE FUTURE WILL TAKE THE FORM OF CHRISTIAN BIOPOLITICS — A UTOPIAN APPROACH TO THE ORGANIZATION OF THE QUEST FOR A DESIRABLE FUTURE, WHICH TAKES AS ITS CENTRAL THEME THE FULFILLMENT OF LIFE WITHIN THE TOTALITY OF THE NATURAL, SOCIAL, AND TECHNOLOGICAL SETTINGS OF HUMAN EXISTENCE.

Catholics, as well as any other group opposed to the taking of innocent human life, will find it difficult if not impossible to practice medicine in accordance with the ACOG recommendations.

Hartshorne beautifully defines «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives.28 He also defines «self - interest» as the sympathy the present self may feel for future members of the same sequence, and «altruism» as «whatever sympathy that self may feel for members of other sequences, human, sub-human, or superhuman.

As «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of lovAs «social» as the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of lovas the coordinate processes of weaving one's own life from strands taken from the lives of others and giving one's own life as a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of lovas a strand to be woven into their lives, and as the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of lovas the universal essence of actual events, the single principle of love is the master key to the understanding of both facts and values.37 He denies that any human institutions, churches included, could be infallible; but he affirms that we can infallibly know «the appropriateness of love.

And that means that its life may be taken only for reasons that stand on the same plane as the reasons we would be obliged to give for taking any other human life.

I look at Jesus as more of a human embodiment of God, as if God took human form in order to show us how we are to live.

Yes... this is the severist most ignorant form of human brotherhood... but Bill Nye, is taking the first step towards his goal, and the goal of many athiest activist... take the rights away from God believers... because... a hundred reasons... children will be hurt, holds back our country yada yada... be careful who you get suckered in by as you travel these few years we are given on this earth... allow your brother to be your brother... allow him to chose for his life and family... never cross the line of «knowing better.»

The world students» design - science revolution may possibly result in a general reorientation of world society's awareness, common sense, and intelligence which, just «in the nick of time,» will bring mankind into conscious promulgation of the do - more - with - lessing invention revolution to be applied directly to gaining man's living advantage, which can accomplish the 100 percent physical success of all humanity in less than one - half the time it would take to occur only as the inadvertent by - product of further weapons detouring of human initiative.