Sentences with phrase «upon your knowledge as»

Not exact matches

As it turned out, there were swaths of new - employee knowledge that she stumbled upon by accident.

«It is as we feed on the Word and meditate on the message it contains that the Spirit of God can vitalize that which we have received, and bring forth through us the word of knowledge that will be as full of power and life as when He, the Spirit of God, moved upon holy men of old and gave them these inspired Scriptures.»

My salvation is not of works but purely of Grace as bestowed upon me through the knowledge that my sins are forgiven through the perfect work of Christ.

It looks specifically at the impact of Jewish beliefs upon the pursuit of knowledge and the role of natural knowledge in encouraging interaction with other cultures and faiths such as Islam during the Medieval period and Christianity during the Renaissance.

However, as soon as they have gazed upon it, they would «prefer «to work the earth as the serf to another, one without possessions,»» than to relinquish their knowledge; further, they must return and bring fruit from their experience through actions (cf. Republic 516d, 519e; Odyssey xi.489 — 90).

Even scientific knowledge, which apprehends a thing exactly as it is in all its causes, depends for its truth entirely upon the primary premises given to it by experience (cf. Posterior Analytics 2.19).

Even if parents are polytheists and even if they strive to mislead their Muslim son to follow them, he is commanded by the Qur» an to be good to them and to treat them gently, for Allah saith, «And We have enjoined upon man concerning his parents... But if they strive with thee to make thee ascribe unto Me as partner that of which thou hast no knowledge, then obey them not.

For example — Often used by many christians as an arguement for intolerence towards human rights... I pose that every religiously ran nation like that of Iran and Iraq are exactly what the religious in this supposedly tolerent country wish to turn this country into, where science and logically thought are frowned upon and knowledge of fairy tales are rewarded.

Once, when he came upon a drunken scene, probably in connection with the temple sacrifices, where priests and prophets, as he says, reeled with wine and staggered with strong drink until the tables were full of «vomit and filthiness,» he was greeted with the intoxicated jeers of the people's religious leaders: «Whom will he teach knowledge?

Knowledge is a later development of consciousness and occurs only when consciousness reflects on itself by turning back upon itself and positing a former moment of experience as an object of awareness.

while the writer has little knowledge of the bible, he is also greatly lacking what he should know to write such a article, the laws give to people of all walks of life is the commandments given by moses, religion does not have anything to do with goverments laws or rulings, he told us straight the one law that there is no forgiveness for is murder, rulers and goverments take it upon themselves to make the decision whether to go to war, or if a person should be put to death, as far as jesus and the apostles are concerned thier labours was a work of love and true humanitarian towards all peoples, races, religions, they never asked for anything for themselves, and they never took from one to give to another.

I do not mean that they had a knowledge of scientific evolution but that they looked upon reality as a process of growth.

Contemporary theology is indebted to this Christocentric emphasis as it has developed in the century and a half since Schleiermacher, Ritschl and other liberal theologians pressed further the position that the Christian knowledge of God is based upon the history of Jesus.

The whole point of these lessons we're supposed to learn is the idea that one day we become fathers, that we will grow up and have the same knowledge and experience of our fathers, sometimes more than but in terms of our relationship with god, we're supposed to accept that we're eternally children, that as much as we learn, grow and generally build upon past knowledge, we'll never attain the level of understanding or power that god has, this being is on a completely different level.

His conviction that this can be accomplished rests upon his faith in God on the one side and logical rigor on the other — his belief that his tools are indeed adequate (for humans to have the kind of knowledge humans can have); that our knowledge of God, although partial, is really knowledge of God as God is.

It is curious that the early days of clinical pastoral education, which has done more than any other movement to foster the present knowledge and skill in pastoral care, actually relied only in part upon interviewing methods and yet made the interview image dominant as the ideal.

Santayana thus identifies two aspects of mind or spirit, intuition of essences and intent directed upon things and processes in the natural world, and conceives knowledge as arising from their combination (see ED 350, 663 - 665 and 726).

Santayana would reject the principle in both forms since he holds, as we have just seen, that there is no special immediacy about mind's knowledge of itself: What is ordinarily, and properly, called «knowledge» is, for Santayana, the intuition of an essence combined with an act of intent directed upon some reality beyond which this essence is taken as a description.

We can emotionally embrace the knowledge that God is like the sea beneath the sun — he always changes as we look out upon him, but in fact he never changes.

With that discovery it becomes impossible even for a moment to take seriously either a realistic metaphysics according to which metaphysical propositions state our empirical knowledge of the categorical characteristics of reality, or an idealistic or psychological metaphysics according to which these depend upon the way in which the human mind as such is always and everywhere constructed... We must start again at the beginning and construct a new metaphysical theory which will face the facts revealed by history.

well just thinking about these wars in the muslim / mid-east world over religious differences (which may reflect mental states in many ways) in a world where most realize that living in the present moment is best way to happiness and being in the moment in non-strife and awareness through the teachings of masters such as found in the buddhist, taoist, zen, etc., etc., etc. spriritually based practices of religious like thought and teachings, etc. that to ask these scientifically educated populace whom have access to vast amounts of knowledges and understandings on the internet, etc. to believe in past beliefs that perhaps gave basis and inspiration to that which followed — but is not the end all of all times or knowledges — and is thus — non self - sustaining in a belief that does not encompass growth of knowledge and understanding of all truths and being as it is or could be — is to not respect the intelligence and minds and personage of even themselves — not to be disrespected nor disrespectful in any way — only to point out that perhaps too much is asked to put others into the cloak of blind faith and adherance to the past that disregards the realities of the present and the potential of the future... so you try to live in the past — and destroy your present and your future — where is the intelligence in that — and why do people continually fear monger or allow to be fear — mongered into this destructive vision of the future based upon the past?

The ultimate object of man wherein lies his greatest happiness in future life is to gain knowledge of the realities of things so far as his nature allows, and do what is incumbent upon him.

God acts upon the human spirit as its connatural environment and prompts an ever greater knowledge and love of himself, thus confirming the bonds of personal relationships between God and man and between man and his neighbour.

For it is as true of us as it was of the Corinthians that we have shamefully lost the knowledge of God and must renew our faith in the resurrection and the claim it lays upon the church of Christ before we can get on with the mission of liberation.

Josiah Royce with a quite different philosophical orientation from Ritschl expressed the same truth when he described the Church as the community which is sustained by its memory of the atoning deed of Jesus.21 What is supremely important here is that knowledge of God's forgiveness does not depend upon a private and subjective illumination of the individual believer alone.

He had risen from the peasantry, and to the end he understood his people and was properly restrained by his knowledge of their stubborn love of freedom and by the nature of his own position as dependent upon them.

Assuming this distinction, which turns upon his more basic distinction between «all,» «some,» and «none,» he can assert that God's love and knowledge differ in principle from ours without denying, as he appears to do, that the difference is still not absolute and hence expressible only in nonliteral concepts.

A state that was «truly founded upon the principles of atheism would be the greatest place on earth; a place of reason, compassion, logic, knowledge and beauty, where each fellow knew his and her fellows as people to be cherished, not chastised and shackled into conformity through propaganda and war crimes.»

The «fact of Jesus,» in any important and really true sense, was Jesus as he was known and remembered in the community, and the testimony upon which we must rely for any knowledge of this fact must be taken as equally valid testimony to the resurrection.

This requirement is not that a man should possess a general knowledge that such a thing as a claim of God upon men exists, but that he himself should hear this demand.

The knowledge of the resurrection never rested upon such accounts only or as such; it rested upon what was recognized to be the presence of Jesus within the community.

For example, John L. McKenzie, S.J., sees the Old Testament as a mythological hypothesis, deductively determined based upon the state of knowledge two or three thousand years ago.

But though they aim at knowledge and truth, their capacity really to discover the truth about any matter will depend, as Stout here suggests, in part upon their possession of certain vocabularies, skills, and virtues.

I suppose that there may be some professor of classics somewhere who looks upon the Iliad as containing knowledge necessary for our salvation, but there can not be many such people.

Further than this we can not see and our argument must cease — except, as I have now to show, in the case of the Christian, who, drawing upon an added source of knowledge, may advance yet another step.

We would wage war upon false optimism; on the base hope of happiness coming to us ready made; on the notion of a salvation by knowledge alone, or by material civilization alone, vain symbol as this is of civilization, precarious external arrangement, ill - fitted to replace the intimate union and consent of souls.

The task of figuring out how the world pictured in knowledge relates to his vocation is foisted upon the student as a mere individual.

This claim is based totally on faith because we have no proof or knowledge as to what happens upon death and without reason for existence there can be no reason for non existence.

Since epignōsis could be translated as «knowledge upon knowledge,» it could be understood to mean that we are to be constantly adding knowledge to the knowledge we already have.

Hence, the Hartshornian metaphysical edifice is based upon the bedrock of the fleeting human consciousness as the foundation and model of metaphysical knowledge.

For such knowledge as we do have, we are dependent upon anthropology.

We may go further: the other half of knowledge is no longer so radically relative, as certain philosophers say, if we can establish that it bears upon a reality of inverse order, a reality which we always express in mathematical laws, that is to say in relations that imply comparisons, but which lends itself to this work only because it is weighted with spatiality and consequently with geometry.

These lists and specific references in other essays identify six similarities: (a) God is understood as love involving God's presence in human experience and God's response to that experience, (b) human existence depends upon God's grace and that grace makes humans free, (c) humans respond to God resulting in the fulfillment of God's intentions in the concrete experiences of individuals, (d) knowledge involves more than subjective sensory experience, (e) experience broadly understood is crucial for theology, and (f) reality is characterized by diversity and relationality.

Just as we sometimes fail to recognize how dependent we actually are upon the historical revelation, falsely supposing that our knowledge of God has been derived entirely or largely from nature and reason, so also often, having accepted the fact of revelation, we think of it as having been made directly to us as individuals and thus regard ourselves as being at every essential point independent of the community.

Thirdly, there is knowledge of Jesus of Nazareth which is significant only in the context of specifically Christian faith, i.e. knowledge of him of a kind dependent upon the acknowledgement of him as Lord and Christ.

In similar fashion, he needed at least an elementary knowledge of law, for as the educated person of the community he was called upon to give legal advice, draft legal documents, and frequently adjudicate legal disputes.

In spite of the fact that Socrates studied with all diligence to acquire a knowledge of human nature and to understand himself, and in spite of the fame accorded him through the centuries as one who beyond all other men had an insight into the human heart, he has himself admitted that the reason for his shrinking from reflection upon the nature of such beings as Pegasus and the Gorgons was that he, the life - long student of human nature, had not yet been able to make up his mind whether he was a stranger monster than Typhon, or a creature of a gentler and simpler sort, partaking of something divine (Phaedrus, 229 E).

«If one does not make human knowledge wholly dependent upon the original self - knowledge and consequent revelation of God to man, then man will have to seek knowledge within himself as the final reference point.

To those who insisted that knowledge of Greek and Hebrew were indispensable for the interpretation of Scripture, John Goodwin and Samuel Richardson could reply that this might be granted if the original copies of Scripture were extant, but since they were not and since the existing texts could not be certified as free from the errors of the copyists, the scholars were as dependent as the ordinary man upon the gift of the Spirit for the proper interpretation of the Biblical text.

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