Sentences with phrase «very human men»
I believe what mgc6288 is trying to say is that christianity was created and codified by very human men at these councils to in an effort to promote and support their own agenda.
http://religion.blogs.cnn.com/ Not exact matches
«Human nature desires quick results, there is a particular zest in making money quickly, and remoter gains are discounted by the average man at a very high rate» John Maynard Keynes
Second: The Creation tale is simply a way for early humans to explain mans creation and «fall» from God's predetermined path... The old testament is full of stuff more related to philosophy and health advice then «Gods word» However, this revelation has not made me less of a christian... In Contrast to those stuck in «the old ways» regarding faith (not believing in neanderthals and championing the claim that earth is only 6000 years old), I believe God created the universe on the very principle of physics and evolution (and other sciencey stuff)... Thus the first clash of atoms was the first step in the billionyear long recipe in creating the universe, the galaxies, the stars, the planets, life itself and us.
It aims to lift up in witness a recognition that while the war and events leading up to it clearly revealed the worst of human potential, among some ordinary people it also brought forth the very best of which men and women are capable.
But a new movement today, calling itself transhumanism, carries these notions to their logical conclusion: human beings are not only manipulable objects, but raw, manipulable material; man himself, his very form, might be tinkered with, enhanced, and «reengineered,» like a species of crop or livestock.
Its easier to related to Muhammad than to Jesus or Buddha because he never claimed that he was of divine origin, he was as shocked at his revelation as anybody else, he frequently said many times «I'm a man amongst men,» he frequently said «all the good that happens comes from Allah and everything that is not good is my fault,» he's very human and that is what makes him relatable.
Stating that men have been killed in Chittagong's shipbreaking yards on the coast of southern Bangladesh, he said: «This work is carried out in very hazardous conditions and claims innumerable human lives.»
But in the very moment of the rejection of God by man, Christ - who is both fully human and fully divine — accepts the rejection and turns to God praying for the forgiveness of humanity «Father, forgive them, they know not what they do.»
These creatures are midway between men and angels and very much like the human soul.
This, of course, is not to say he is not rightly esteemed truly human, a man of flesh and blood with the peculiar Biblical force of that phrase; indeed it might be claimed that the very stress laid on the limited character of his experience makes us more vividly aware of the reality of his human nature.
But willing compassionate involvement in dark and difficult human problems stands very low in the list of most men's plans and ambitions.
I would suggest that since we are in a very junior position in the universe, men might do better to set their hands and hearts to tasks that cry out to be done, instead of posing everlasting whys before they are willing to work to alleviate human suffering and needs.
Although I am very far from subscribing to the doctrine of the total depravity of man, it does seem to me to have been proved within my own lifetime that the problem of human evil is not much affected by better education, better housing, higher wages, holidays with pay, and the National Health Service — desirable as all these things may be for other good reasons.
Dear brothers and sisters, Blessed John Paul II reminded us that «man is called to a fullness of life which far exceeds the dimensions of his earthly existence, because it consists in sharing the very life of God».4 The sexual intimacy of marriage, the most intimate kind of human friendship, is a pathway to sharing in God's own life.
, but they have only very hazy ideas about what the Church really says on human dignity, the value of each one of us, the beauty of human love, the value of authentic family life, the mutual companionship of men and women.
One can very well agree that Christian existence has always been an ontological possibility for man, in the sense that it does not entail «changing human nature into a supernature, «54 and yet say that it is an antic possibility only for those in a certain historical situation.
At a time when men knew very little about the functioning of the human body, this view seemed to be largely a matter of commonsense.
Strange as it seems, there can be no doubt that it was to the very man whom they had known in intimate human association that the first Christian community offered a measure of devotion ordinarily reserved for a god.
If it is true, as Holloway argues, that the very foundations of matter and the identity of human nature are aligned upon the coming of the Word made flesh, then a society which is uncertain about the existence of God and whether Man has any meaning or purpose must be subject to crisis, alienation and chaos even more inevitably than CiV is able to show.
But yet, the fact remains that in man's «common» experience, in those very human and historical — and sinful — limitations we know so well, we have the right to find in parabolic fashion creaturely representations of that which God is, and that which God has done, and that which God purposes to bring to pass in and for and through and with and to this his world and the men and women whom he has placed in it.
To the extent that the man - made setting of man's life and the setting which was naturally antecedent to human freedom are specifically different, the latter being characteristic of earlier times and the former of the present, we are now living in a setting which almost in its very essence is more complicated and intractable and inaccessible to the understanding of the individual than was ever the case before.
Certainly, similar to secular society the Church, too, rests on certain presuppositions which are not produced by the free decision of her members and their free association as such, but are the very conditions of her existence, namely human nature, the saving will of God, redemption through Jesus Christ, the general call of all men to the Church and the resulting «duty» to belong to her.
When, for example, at first in the 19th century down to Pius XII the Church adopted a very reserved attitude to any inclusion of the human bios in the idea of evolution, that was motivated, and rightly so, by a fundamental conception of the nature of man which for good reasons required to be defended.
Since Jesus has now become «the man who belongs to the world» (Jaroslav Pelikan, Jesus through the Centuries), and since most of the Christian world now lives in the Third World, we will likely hear more of this radical, theocentric, and suffering Jesus with a very human face.
Calvin, Institutes, I.vii.5: «Enlightened by him (the Spirit), no longer do we believe that Scripture is from God on the basis of either our judgment or that of others; but, in a way that surpasses human judgment, we are made absolutely certain, just as if we beheld there the majesty (numen) of God himself, that it has come to us by the ministry of men from God's very mouth....
Thirty years later — after Mary Ann Evans had come to London and become Marian Evans, then (in her mind, though not in English law, since the man with whom she lived was married to another) Marian Lewes, and ultimately the great and famous novelist George Eliot» she wrote in very similar terms to Harriet Beecher Stowe: for the good of humankind, orthodox Christianity must be replaced by an ethical religion that would instill in us «a more deeply awing sense of responsibility to man, springing from sympathy with the difficulty of the human lot.»
Even though we knowtoday that species occur rapidly following a ass extinction, the opposite of Nye's understanding of science, there remains the oxymoron of rapid, or random mutation evolution Dr. Gould's work in the area of random mutation evolution was very popular until the human genome project proved that Dog is Man's closest genome relatve.
You charge me also with saying, again pleading the support of the scriptures, that though we humans have many kindly affections, love of children, love between men and women, love of country, all these too are corrupted and defiled; and that though we have very agile minds, able to penetrate into the mysteries of nature, we put this gift and attainment to ignoble uses.»
There are others who understand the human situation more in terms akin to those prevailing in certain areas in New Testament days, when it seemed to many men that they were in the control of forces indifferent to their fate and that God, however potentially powerful, was very far off.
He is «man of God» at least in the sense that his office is as such a human acknowledgment of the sovereignty of God, as the Church in its very existence is a confession of faith in God.
«Therefore, illumined by his [the Spirit's] power, we believe neither by our own nor by anyone else's judgment that Scripture is from God; but above human judgment we affirm with utter certainty (just as if we were gazing upon the majesty of God himself) that it has flowed to us from the very mouth of God by the ministry of men.
Admittedly, in the area of religious faith and morals we have been rather slower to discard the old in favour of the new, for this is the aspect of human life in which conservatism has always been most strongly entrenched, for the very good reason that man looks to this area of life more than any other for his stability and security.
Sometimes the healings are to be seen as signs of the coming kingdom of heaven (see Matthew 12:28); sometimes they are marks of Jesus» very human concern for the physical as well as the spiritual part of man.
Precisely that kind of man, «transported by his passion» — in this case his being caught up into a relationship with God in Christ, although it may very well be true in other ways as well, since to be «transported» by passion is to enter upon the most profound experience possible to human beings — precisely such a man does feel and know what is nothing other than «the secret of the universe».
The very foundations of the religion stem from a man who loved his fellow humans so much he was willing to die for them.
However, if he remains true to his Divine Will as reflected in the Law, it will not be sufficient for him to raise up religious truth in a sporadic fashion without any line of direction or fulfilment: «if God is the Environer of the soul of man, then from the very beginning of man there must be, within his personality and within the complex of human society a God - evoked and God directed line of spiritual truth, and good, and spiritual authority».
I have always found it very strange that these who call themselves successors of the apostles, I mean some poor men — preachers of humility and repentance — should possess great wealth, wallow in luxery, and fill posts more proper to satisfy the vanity of the age and the ostentation of the great than to occupy men who must meditate on the nothingness of human life and on the quest for salvation.
It rises in the human heart because of the very goodness of the created world in which man finds himself.
God who creates women and men for freedom and for community, divine and human community, does not play pre-determination with those very creatures.
Griffin & Sherburne, New York: The Free Press, 1978, 35) This discussion is very important to Whitehead's concept of man because in a later discussion he denies that the inorganic occasions of the human body form a corpuscular society.
Collective pride is man's last effort to deny his contingency; it is the very essence of human sin.
The great majority of Muslim learned men hold, with good reason, that the Prophet's teachings follow either the directive of divine, though nontextual, inspiration or, if it was a personal, purely human effort, he applied the very essence or spirit of the law of the Qur» an.
A man who is utterly self - contained and whose chief ambition is to be «self - existent» and hence to exist without dependence upon relationships of any sort, is a man whom we regard as an unpleasant if not vicious specimen of the race; and it is odd that deity has been regarded, and this even in Christian circles, as more like such a self - contained human being rather than as like a man who in every area of his life is open to relationships and whose very existence is rich in the possibility of endless adaptations to new circumstances.
Omnipresence tells us that the divine Love is everywhere and always present and at work to augment the good, often in very surprising places — a Christian would point especially to a humble human life, to a man born in a manger, and to that same man rejected and put to death, as the place where such active presentness is most clearly seen.
Not all divine aims are (or could be) christological aims, for it is only under very special circumstances within human life that God could introduce, as relevant to those conditions and opportunities, that aim capable of transforming man beyond himself.
It is not merely to be used for the actualization of certain accidental perfections which serve as ornament for human nature; it is for the constitution of the very substance, the very meaning of man.
Understanding, discovery, invention... From the first awakening of his reflective consciousness, Man has been possessed by the demon of discovery; but until a very recent epoch this profound need remained latent, diffused and unorganized in the human mass.
Jesus, he announced, «is God himself coming into the very depths of human existence for the sole purpose of striking off the chains of slavery, thereby freeing man from ungodly principalities and powers that hinder his relationship with God... Jesus» work is essentially one of liberation.»
Not sin, for it is thought of as a universal human attribute; nor forgiveness, for it is conceived as a mere event in the world of external objects, on which man by his very theories and proofs exercises judgment, asserting that divine forgiveness can and must be thus and so.
And it is for that very reason that a man must accept the blood and sweat and tears of the human situation.