Sentences with phrase «truth of human existence»

In the ancient world it was in myth that the human imagination reached out in an attempt to understand the truth of human existence.

It is precisely a discussion of the route between text and sermon, if «sermon» means a situation in which the truth of human existence (its present state and essential possibilities) is disclosed.

Indeed, we are never quite the independent individuals we like to think we are, as the umbilical cord ought to remind us, and we deceive ourselves if we suppose that freedom is the sole truth of human existence.

No one who knows anything of the darker side of human life will deny that acceptance in itself can pass easily into a sentimental condonation of evil which obscures the truth of human existence.

«Those who witness extreme social collapse at first hand seldom describe any deep revelation about the truths of human existence.

Not exact matches

A hallmark of the Catholic tradition is that God's existence (though not His Trinitarian nature), the existence of the incorporeal soul (though not the nature of the after life and the beatific vision), the nature of the human person (though not the full truth about the indwelling of grace), and the natural law are all accessible to us without divine Revelation.

Not only is the mutable world separated from its divine principle — the One — by intervals of emanation that descend in ever greater alienation from their source, but because the highest truth is the secret identity between the human mind and the One, the labor of philosophy is one of escape: all multiplicity, change, particularity, every feature of the living world, is not only accidental to this formless identity, but a kind of falsehood, and to recover the truth that dwells within, one must detach oneself from what lies without, including the sundry incidentals of one's individual existence; truth is oblivion of the flesh, a pure nothingness, to attain which one must sacrifice the world.

thinks, that the Tigris and the Euphrates have not a common source, that the Dead Sea had been in existence long before human beings came to live in Palestine, instead of originating in historical times, and so on... We are able to comprehend this as the naive conception of the men of old, but we can not regard belief in the literal truth of such accounts as an essential of religious conviction... And every one who perceives the peculiar poetic charm of these old legends must feel irritated by the barbarian — for there are pious barbarians — who thinks he is putting the true value upon these narratives only when he treats them as prose and history.

That is so, so short of saying that essentially all human intellectual endeavour for the past 3000 years directly supports not only the existence of a God, but your particular views on the nature of that God and the truth of the bible.

In his 2012 Advent address to the Roman Curia, he tells us that the truth of mankind is found within the «blueprint of human existence.»

And what he seems concerned to emphasize in this recent article is that (assuming the truth of the Christian understanding of existence) the Christian revelation embodies a view of life that objectively represents the meaning of human existence, so that if a person is indeed to grasp in a reflective way what the meaning of life in fact is he or she must understand it precisely in the way represented by the Christian witness.

A genuine philosophy of history regarding the beginning8 of genuinely human history, and a genuine theology of the experience of man's own existence as a fallen one which can not have been so «in the beginning», would show that where it is a question of the history of the spirit, the pure beginning in reality already possesses in its dawn - like innocence and simplicity, what is to ensue from it, and that consequently the theological picture of man in the beginning as it was traditionally painted and as it in part belongs to the Church's dogma, expresses much more reality and truth than a superficial person might at first admit.

Is it possible for us human beings, in the insecurity that marks our existence, to walk in the partial light of the truth that we can comprehend?

In Jesus Christ, in whom God's image emerges in grace and truth on the level of human existence, as such existence makes full response to God's prior initiating activity, the Word is «enmanned» (enanthropesas).

In outlining the meaning of human existence we have spoken of the patent truth that the events in the world, and especially men and women in that world, are dependent and not independent.

For both Augustine and Hobbes the bellum omnium is a marginal case, illustrative of certain truths about human nature but not, except in situations of exceptional breakdown, actually descriptive of normal human existence.

If it is the interaction between man and man which makes possible authentic human existence, it follows that the precondition of such authentic existence is that each overcomes the tendency toward appearance, that each means the other in his personal existence and makes him present as such, and that neither attempts to impose his own truth or view on the other.

The only truth behind myth is therefore, as Bultmann says, the understanding of human existence which its imagery enshrines.

Yet the Christian affirms that God is distilling love, goodness, truth, beauty, and righteousness out of the changes and chances of nature and human existence.

If Philip Larkin's fine words about An Arundel Tomb (that what remains after death is our loving) are the truth — and something deep in human existence affirms that they are — then what matters most of all about any one of us is the way in which and the degree to which we are enabled to contribute, however imperfectly this must seem to us, to the delight of God and the implementation of God's will and way in the world.

According to the Christian faith, God's involvement in human existence is not in terms of abstract truths and generalized principles, but is rather a matter of interactive sanctification of the actual context in which humans live.

When Christ the Truth comes into history he completes incomplete knowledge, clarifies obscurities of history, and corrects man's self - centered interpretation of human existence.

The church possesses, or better is possessed by, the principle of life «in Christ» — a life of discipleship that is not simply obedience to a set of moral truths supposedly taught by Jesus but a life in which «Christ dwells in our hearts by faith» and enables his people to act, insofar as they are able, in conformity with his pattern of human existence.

Thus, even without the aid of divine revelation, the human person can arrive at fundamental propositions such as the existence of God and the truths of natural law.

Atomistic views of man will no longer serve, not because we dislike them but because they are not accurate statements of a truth which is known to us in our deepest human existence.

Taking as his starting point Benedict XVI's appeal for a liturgical understanding of human existence, Caldecott shows how the rationalism that has reduced western education to something purely utilitarian will be overcome through a fresh appreciation of the transcendentals of truth and goodness, but only where the neglected transcendental, beauty, is allowed to work its influence.

While Catholics and Protestants alike typically read Aquinas first for his natural law doctrine and next for his proofs of God's existence, topics which seem to stress the human capability of discovering God's truth, these volumes portray an Aquinas far more focused on the mystery of God.

But it makes good logical sense to say that as elements of human knowledge, the so - called apriori truths are mere hypotheses about the universal conditions of existence.

If Pascal's analysis of the human condition is correct, sport is a distraction from the unbearable truths of our own existence: our mortality, our finitude, our accountability.

As to their presuming to set their destination, surely the editors can not complain about that, since they so strongly agree with the Supreme Court dictum in Casey that there is no higher truth than «the right to define one's own concept of existence, of meaning, of the universe, and of the mystery of human life.»

from individualism in religion and society to corporate existence; from spiritual and economic selfishness to the truth of the community and of the world which God loves; from rigid doctrines of private property to the original purposes for which God gave his earth to his human family; from privatization of life to Trinitarian communion; from ritual preoccupations to pursuit of justice; from law to grace and from sacrifices to mercy.

Whatever we perceive to be the truth about God, I think there is some things we all can agree on, believers and anyone who doesn't believe in the existence of God and that is that it is self evident that all are born equal and with dignity and it's best if everyone relate to each other as part of the human family.

If a human being is originally in possession of the condition for understanding the Truth, he thinks that God exists in and with his own existence.

For otherwise his earlier existence must have been merely brutish, and the Teacher who gave him the Truth and with it the condition was the original creator of his human nature.

Out of this dialogue between the individual and social poles of human existence emerges what we call truth (cf. my «Linguistic Phenomenology,» International Philosophical Quarterly, December 1973).

If the Church proclaims the truth about human existence, then literature, according to Aristotle's definition, must also reflect something of this reality.

Even if such a final proof in the future will not happen, or even if it is not true and the truth lies in the absurdity of an arbitrary existence, it is fine and very human to hope for such a thing.

This statement is «based» on the truth that humans play football and the «assumption» that it could possibly be true in «some» realm of existence.

Since a commenter mentioned the medieval vineyards in England, I've been engaged on a quixotic quest to discover the truth about the oft - cited, but seldom thought through, claim that the existence of said vineyards a thousand years ago implies that a «Medieval Warm Period «was obviously warmer than the current climate (and by implication that human - caused global warming is not occuring).

the greater truth is that totalitarian governments, both left and right, whether burma's military «path to socialism» and cuba's ultra leftist dictatorship have had a similarly corrosive effect on human dignity, squelching individual initiative to prosper at every level of existence.

We humans often feel small, separate, and powerless; but that is never the ultimate truth of our existence.

Horizon: Zero Dawn follows the story of Aloy, a young woman and tribe outcast intent on finding the truth about her parentage and existence as she hunts robot dinosaurs and human bandits.