Sentences with phrase «very human history»

Ironically enough, his city walls carry their own scars and their own very human history.

Not exact matches

«Not blind optimism, not one that ignores the scale and scope of our challenges, but that hard - earned optimism, that's rooted in the stories of very real progress that have occurred throughout human history.»

With interest rates still hovering near the lowest levels they've ever been in 5,000 + years of recorded human history, it's very difficult to achieve a significant investment return without taking on substantial risk.

I agree very much with the idea Sam brings forth that in our early history as the human race we did not know of mental illness and explained it by possession.

But we maintain, on the contrary, that we know the Jesus of history very well, even if we do not have a precise and photographic account of his day - by - day activities; and the unique claim of Christianity is that in and by those events in the actual realm of historical happenedness, God is revealed — revealed, of course, in and under the conditions of history and human life, but revealed nonetheless.

Any honest survey of the situation makes clear that there are very considerable differences in the movement of God in and through nature, history, and human life.

This is a very healthy corrective to a great deal that has unquestionably disfigured the history of institutional Christianity; for instance, the sometimes subtle but persistent belittling of the richest and most profound of human experiences, as if the joys of human love were somehow suspect, and not among the most sheerly precious experiences that life has to offer.

Second, if our knowledge of God is based exclusively on the history of Jesus Christ and not on pre-Christian philosophies, then the human attributes of Christ in time also tell us what God is in his very nature and being as God.

your understanding of the change process is very simplistic, because your mind is not open, you specifically believe already in the traditional doctrines, Dogmas as shown in thousands of years of history evolves, and the need for input variables, meaning the diversity of religious belief is necessay because nature through his will is requiring this to happen, we are being educated by God in the events of history.In the past when there was no humans yet Gods will is directly manifisted in nature, with our coming and education through history, we gradually takes the responsibilty of implementing the will.Your complaint on your perception of abuse is just part of the complex process of educating us through experience.

The sometimes almost desperate conservatives must be taught to understand, not only theoretically but instinctively and in their spiritual life, that the Church does not exist outside time and history; that she is indeed founded on the grace of Christ, but is nevertheless a very human institution burdened by history.

Indeed (and it seems to me this is a very important statement about us), we live in the only culture in human history that has identified factuality with truthfulness.

Jesus» ministry of inaugurating the holy city of God within the conditions of the human city continues in the life of the Church, and stands at the very heart of what the Church must do in history.

Again, I think that it has had a lot to say, including some very important insights about the physical universe, human nature, history, and about our knowledge of all of these.

As many a TV situation comedy has demonstrated, human finitude can be very funny, and Auden heightens the humor by suggesting that the humdrum is caught up in salvation history.

Thus both history and the very nature of the sexual question have guaranteed that the church will be more involved in this area than in most other areas of human life.

The split between rational and mythic discourse which has characterized our recent cultural history is very dangerous for it impoverishes both modes of thought.13 It is one of the possible benefits of the current new appreciation of the meaning and function of myth that we may be able to rescue it from the realm of unconscious fantasy where it always continues to operate, often in dark and devious ways, and restore it once again to its creative role in human consciousness.

In fairness to Girard, I must say that he realizes very clearly that the key to the whole problem is found in the Prologue of John, but he writes in the genre of sociological theory rather than the genre of theology, which prevents him from speaking as freely as he might of the Incarnation of the Word of God in human history.

Indeed the past history of human intelligence is full of «mutations» of this kind, more or less abrupt, indicating, in addition to the shift of human ideas, an evolution of the «space» in which the ideas took shape — which is clearly very much more suggestive and profound.

However I hold, along wi th the church for most of its history, that his humanity is very important and that he lived on earth as a vulnerable human being and not as some all powerful and all knowing godlike figure.

Though the Word breaks out into the daylight of consciousness only with the birth of persons and human history, faith allows us to discern a great promise even in the very earliest moments of the cosmic adventure.

Well, in history is any guide, Islam and human rights don't mix very well.

He promises them his presence, until the very end of human history itself, when all people will inherit the kingdom of God and see him face to face.

The human mind that abstracts from the realism and intuition of St. John, to theologise its own version of the Jesus of History as distinct from the Jesus of Faith, must always end up with a supreme Prophet who is less than the transcendent divine, who is not pre-existent to the Universe and Creation, and who at the very highest is «divine» only as a supreme emanation of a «holy and noble consciousness» at the root of being itself, and identified with Creation itself.

Within the very long range of human history, one might point out, the Berlin Wall is a small episode.

... you can claim free will and by so cover all of the human actions done to the world but how can say that god is real and controls nature when nature has killed more purely innocent lives then anything in history ever... if god was just and comp@ssinate why send the wave that killed 300 thousand, why create the plague that killed nearly 75 million in the middle ages when nearly everyone was a VERY devout believer....

In one life, which arose in the midst of that people, God uttered His truth and spirit in such a way that His love, which is His very essence, became known and operative in human history with transforming power.

Moreover, we are sometimes afflicted with a sense of impending crisis, lending force to Niebuhr's observation that «one of the most pathetic aspects of human history is that every civilization expresses itself most pretentiously, compounds its partial and universal values most convincingly, and claims immortality for its finite existence at the very moment when the decay which leads to death has already begun.»

All the more powerful then are insights whose very genesis lies in those religious texts which have throughout human history provided the symbolic landmarks for life's orientation.

The simple fact that there have been so many different theistic religions throughout history, should show that the idea of a «god» is one that has been fabricated by humans to fill a very primitive need.

New Testament theology is thus disqualified from playing a constructive role in the forming of a theological method which shall take seriously the problem of faith and history, and particularly this faith, rooted as no other religious faith is, in the very concreteness of history, and becomes nothing more than»... the first permanent expression of the distinctively Christian consciousness, and begs the question of the external history of that consciousness» (Ibid., 57, 58) «thus leaving... theology with nothing to discussion except the human need for self - understanding in general.»

So much a part of man's being and so much a part of his history has his worship been, that any account of human life and any attempt to understand it that fails to reckon with this fact is by that very token a partial and even a mistaken account.

Thomas Berry has even proposed that we must now look at the universe, within whose unfolding our human and religious histories are only a very recent chapter, as the «primary revelation.»

If, for example, evil has been defeated from the very outset, and human history has already been secured by God in election, does this not render history a mere process by which God can effect the inevitable triumph of his grace, with human beings little more than the passive beneficiaries of his boundless and irresistible good will and grace?

We have to perceive in the dark side of human history not only the persistence of savage passions, but we have to see the distortion in the very height of human nature.

Most of them were well versed in Scriptures, religious history, liturgy, church law, and other tools of their trade, but they knew very little about the human beings with whom they had to deal.

Thus the Hegelian proposition turns into its opposite through Hegelian dialectics itself: All that is real in the sphere of human history becomes irrational in the process of time, is therefore irrational by its very destination, is tainted beforehand with irrationality; and everything which is rational in the minds of men is destined to become real, no matter how much it contradicts existing apparent reality.

We know very little about the first epoch of human history, that four million years or so when humans lived in an oral mode, because during that period they left almost no records of their existence.

We build up the social institutions by which human history is slowly, very slowly, transformed into God's own image.

Dr. Cobb presents the process theology view that the exclusion of God in our universal experience is contrary to that very experience, that God plays a role in human life and in the whole of history and nature.

In its history a few particular human heroes, kings, ecclesiarchs, and saints stood forth very prominent, overshadowing the imagination with their claims and merits, so that not only they, but all who were associated familiarly with them, shone with a glamour which even the Almighty, it was supposed, must recognize and respect.

Most damning of all, America has become the very embodiment of that alienation, anomie, and dehumanization which is the curse of existence in a highly technological and urban society (Heidegger has remarked that, metaphysically speaking, America and Russia are the same, for here «time as history» has vanished from human life).

The contemporary Christian who bets that God is dead must do so with a full realization that he may very well be embracing a life - destroying nihilism; or, worse yet, he may simply be submitting to the darker currents of our history, passively allowing himself to be the victim of an all too human horror.

There have been episodes in human history, unfortunately, where these expressions of this strident rhetoric have only led to very ominous situations in the history of humanity.

Here we have no piece of theocratic history or myth, but a straightforward, and so far as we can judge, faithful account of a very human situation on which so much hung for the future of Israel.

Throughout most of human history, growth in economic activity has been very low.

If the Christ of Israel was in very fact the Word who is God in Person, then we must be able to show the continuity in this Church of the life, the action, the authority of very God, ever living to make intercession for us, ever operating with divine efficacy, ever teaching with divine infallibility: otherwise the Incarnation is an irrelevance of human history.

What motivated the Apostles and the whole history of Christian missions was knowing from divine revelation that the human race is lost, eternally lost without Christ, and even though it is possible for people to be saved, under certain very stringent conditions, without explicit faith and baptism, very often this is not actually the case.

We say that Christ is «the key, the centre and the purpose of the whole of human history» (Vatican II, Gaudium et Spes, n. 10), as well as unlocking the very meaning of all creation.

Italian history states with stunning clarity the central issues of the sociology of human existence: the very partial institutionalization of morality, the role of the moral hero and the immoral hero, and the problem of when to take power and when to renounce power.

... you can claim free will and by so cover all of the human actions done to the world but how can say that god is real and controls nature when nature has killed more purely innocent lives then anything in history ever... if god was just and comp@ssinate why send the tsunami that killed 300 thousand, why create the plague that killed nearly 75 million in the middle ages when nearly everyone was a VERY devout believer....