Sentences with phrase «upon human life»

This ability to adapt to shifting temperatures is particularly pertinent, with climate change currently threatening to impact upon human life once more.

The Resurrection made it possible to look back upon that human life with fresh insight, so that in later years St. John could write a Gospel in which, though the subject is still the events which took place in Galilee and Jerusalem, the deeds and words of Jesus are reinterpreted in the full light of his risen glory.

And the sermon — which we may hope will be no series of moral platitudes or pious phrases, but a real proclamation of the gospel of God in Christ — can be for us, as it is meant always to be, the very Word of God brought to bear upon our human lives.

Not exact matches

so, if God created humans, they would all be perfectly formed, experience absolutely no health problems of any kind, and either live forever, or evaporate into thin air upon reaching their 100th birthday?

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.

Sin against God and nature continues to beget misery upon the human family until we each make a concerted effort to lead lives worthy of a human being made in the image and likeness of their Creator.

The archbishop also asserted that laws are based upon certain principles: «the pursuit of the common good through respect for the natural law, the dignity of the human person, the inviolability of innocent life from conception to natural death, the sanctity of marriage, justice for the poor, protection of minors, and so on.»

From a human point of view it seems ridiculous that a human being could torture, maim, and kill others relentlessly during her lifetime or that he could sexually abuse child after child with no remorse and then upon a sincere deathbed confession of Jesus Christ as Savior, be granted eternal life, no questions asked.

To explain its relationship to resurrection, John Wesley draws an analogy with human experiences of joy and laughter, stating «the joy of the soul, even in this life, has some influence upon the countenance, by rendering it more open and cheerful.»

And then Jesus came upon his disciples and said, «What's this shit I've been hearing about me being a human sacrifice for your sins!!? Who in the goddamned hell came up with that Neanderthal bullshit!!!? What are we, living in the fucking Stone Age!!!!? Blood sacrifice!!!!!!!!!!!?? Are you fucking kidding me!!!!!!!!!!!!!!!!!!!!!!??? Listen, brethren, thou can takest that pathetic, immoral, sadistic, evil, sickening, disgusting pile of Cro - Magnon donkey shit and shove it straight up thy fucking asses!!!»

They are worried that, by setting fully autonomous military drones loose upon the earth, we are valuing too cheaply the human lives that may be taken, primarily those taken by mistake.

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.

To put it another way, it is the person, not the self, whose nature is inextricably bound up in the web of obligations and duties that characterize our actual lives in history, in human society — child, parent, sibling, spouse, associate, friend, and citizen — the positions in which we find ourselves functioning both as agents and acted - upon.

Human beings naturally cling to life, and the witnessing of the death of others, especially those near and dear, and the anticipation of one's own passing away compel reflection upon the meaning of these events.

In the words of Paul, salutary teaching produces piety or godliness, which gives rise to a moral life grounded upon the intrinsic social nature of human existence.

But what we do insist upon is that in the final analysis of any human problem, we have to raise these ultimate religious questions if we are to have any adequate understanding of what fulfills a human life.

The primary objection to this, of course, is that it seems to make eternal life at least somewhat dependent upon humans.

The imposition of Word upon king is sharply attested again in that brilliant scene immediately preceding the death of Ahab in the middle of the ninth century (I Kings 22) The Word through Micaiah works its radical historical effects, and another prophet is instrumental in the efficacious juxtaposition of divine life and will upon human events.

«Everything - in - God» tells us that God is not so exalted that he becomes meaningless to human life, but rather is operative in the whole creation at every level, moving through it, working upon it, accomplishing the divine goodwill in it.

The movement called «existentialism» in its religious bearings has included an attack on the objective, rational understanding and control of human life and has encouraged reliance upon a freely chosen «faith» which is not rationally demonstrable.

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.

If there is any proposition upon which great minds have agreed throughout history, from Plato to Einstein and Whitehead, from Zoroaster, Ikhnaton, Moses, Isaiah, Jesus, Paul, the authors of the Vedic hymns, Confucius, Lao Tse, to many recent Indian and Japanese writers, it is that human life is not adequately interpretable in merely human terms.

But for Luke, this Jesus was a new and greater Elijah, who like the Old Testament prototype would be «received up» literally into heaven; then, in stark contrast to the Elijah prototype, who bestowed his enormous but still human spirit on Elisha, this Jesus would bestow his infinite spirit upon the church, giving it life for all ages.

It was only when He took our sin upon Himself on the cross, it was only when the crushing despair of being separated from God came upon Him, that He finally felt what we humans have lived with since we were born.

Whitehead has deemed the features of human life upon which these italicized technical terms are based so important that much of his philosophy is designed to protect their authenticity from materialistic attacks.

Millions upon millions of years old makes since when you have to explain how a fish, bird, dog, monkey, all other living species and humans are all so different now.

From David Hume and Edmund Burke to Michael Oakeshott and Friedrich Hayek (each of whom is amply represented and thoughtfully commented upon in this book) conservative theorists have criticized «contractualist» and «constructivist» approaches to political life that ignore the dependence of the social fabric upon institutions, customs, and habits that are not the product of human design.

Evidence of the fact that union differentiates is to be seen all round us — in the bodies of all higher forms of life, in which the cells become almost infinitely complicated according to the variety of tasks they have to perform; in animal associations, where the individual «polymerises» itself, one might say, according to the function it is called upon to fulfil; in human societies, where the growth of specialization becomes ever more intense; and in the field of personal relationships, where friends and lovers can only discover all that is in their minds and hearts by communicating them to one another.

They have talked about it in most diverse fashion, but they have all been intent upon making it a basic factor in the interpretation of the lives of men and women, whoever they may be, wherever they may live, and whatever idiom they may have found useful or helpful in putting into some sort of language this persistent fact in the total experience of members of the human race.

That insight is nothing other than the understanding that while in one sense God is indeed unalterable in his faithfulness, his love, and his welcome to his human children, in another sense the opportunities offered to him to express just such an attitude depend to a very considerable degree upon the way in which what has taken place in the world provides for God precisely such an opening on the human side; and it is used by him to deepen his relationship and thereby enrich both himself and the life of those children.

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....

The resurrection of Christ is a way of affirming that God has received into his own life all that the historical event, designated when we say «Jesus Christ», has included: — his human existence as teacher and prophet, as crucified man upon his cross, in continuing relationship of others with him after that death, and also what has happened as a consequence of his presence and activity in the world.

If ever a man is tempted, in a low mood, to give up hope about humanity, let him think upon the courage which human life on every side of him exhibits — the quiet, constant, sustained heroic courage in obscure and forgotten places where nobody sees!

If the fashion in which the basic New Testament proclamation has been interpreted in the preceding chapter has validity, then talk of the resurrection of Christ is a way of affirming that God has received into his own life all that the historical event, designated when we say «Jesus Christ», has included: his human existence as teacher and prophet, as crucified man upon his cross, in continuing relationship of others with him after that death, and along with this what has happened in consequence of his presence and activity in the world.

It was in Jesus Himself and in His impact upon the situation that the Kingdom of God came upon men; that God was revealed in His power and glory, to shape human life to His will.

God so energized through this particular human life, which had been divinely purposed and intended, that those upon whom it made and continues to make its impact have been obliged to say that in this man Jesus, God lived and wrought.

It rests upon an inchoate, frequently dimly understood, sense that life in itself is valuable, that human life is especially valuable, and that somehow the very grain of the universe is on its side.

Interestingly enough, what is suggested here is the same point upon which we have already insisted: that life for human beings is a process of «becoming» and is not to be understood as an entirely completed and finished affair.

This depends upon there being a brain, an arrangement of cells in a particular part of the body which by reason of its peculiar coordination makes the given routing able to «know» in a distinctively human manner — quite different from, although certainly continuous with, the sort of «knowing» that is possible for the higher grades of animal life.

And so in Christianity we again come upon that mysterious law of additivity and social heredity which in every field governs the processes of Life; while at the same time the fundamental role of education is again manifest, as the human instrument of divine instruction.

The creation at large is not simply a stage upon which the one significant drama, namely human life, is acted out; on the contrary, it is all significant so that the very «stars in their courses» are important and have their place in what God is doing in the creation.

Our destiny is to be in God but whether this is negative or positive will depend upon the openness of the human person to the divine Love and the expression of that Love in and through the affairs of our daily living.

The biblical history is meaningful because it is related at every point to the fundamental reality which lies behind all history and all human experience, which is, the living God in His Kingdom; and because it moves towards a climax in which the Kingdom of God came upon men with conclusive effect.

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.

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

If there is any public policy proposition that a pluralistic system must agree upon — for the protection of all its members — it is that human life must be immune from arbitrary violation by other humans.

The story of Jesus is what the eternal trinitarian life of God looks like when it is projected upon the screen of history, and this means not only on the screen of human history but...

«The essence of being human,» he wrote, «is... that one is prepared in the end to be defeated and broken up by life, which is the inevitable price of fastening one's love upon other human individuals.»

Christian hope which gathers up all particular human hopes and yet is deeper than they is founded upon the fact of the present creative and redemptive working of God in human life.

The Church, as Christ the Saviour working upon all men in word, in life and in sacrament, is not accidental or incidental to the order of human history, but part of that order and the sign of the deepest meaning of human culture in time and for eternity.