Sentences with phrase «very human nature»

But it is the theme of the exhibition that is bound to capture public attention, with images of martyrdom, mythological suffering, and the rough world of the Counter-Reformation brought together in a way that will make visitors confront the very human nature of violence head on.

You know, the very human nature is about enriching and deception in order to gain something.

It was helpful to take that long route, however, since walking it will have demonstrated that church worship is no incidental matter for the Christian, but rather is grounded in his very human nature itself as well as in his distinctively Christian faith.

That's a problem, and while I don't think that revelation diminishes anything in the New Testament, it speaks to the very human nature of The Bible.

At the same time, their very human nature and qualities make it easy for believers to accept what they say and imitate what they do.

We discover what St. Thomas calls our «natural inclinations,» namely, that our very human nature inclines us in certain directions.

Not exact matches

«And you wonder where he gets all of the time and energy and discipline to do it because human nature says that after you've been good at something for a very long time, you typically either get distracted or your intensity or focus wanes.

However, «the written communication, by its very nature, suggests that things are more serious at this point and also suggests that maybe [the supervisor's] prior communication wasn't clear enough,» says Steve Kane, a human resources consultant based in Hillsborough, California.

By nature, humans are not very good at managing money.

«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

There's Arkansas, bounty hunters, snakes real, human, and symbolic, being rescued from a snake pit by a very errant knight, a display of the gratuitous slaughter that comes when you take the law in your own hands, a deep commentary on place, displacement, the state of nature, and the techno - forces of the modern world and modern government, solidly American thoughts on law, property, justice, and keeping your word, and so forth and so on.

In «My Own Life,» a short autobiography composed shortly before he died, he wrote: «I had always entertained a notion, that my want of success in publishing the Treatise of Human Nature, had proceeded more from the manner than the matter, and that I had been guilty of a very usual indiscretion, in going to the press too early.»

All are dislocated by the very nature of human existence which necessitates one's being a wayfarer.

In turn, in the technological West, it all undermines the important traditional emphasis upon the holistic form, human nature, natural law and the very existence of the divine designer.

This not only helps to explain religion's primordial, irrepressible, widespread, and seemingly inextinguishable character in the human experience, it also suggests that the skeptical Enlightenment, secular humanist, and New Atheist visions for a totally secular human world are simply not realistic — they are cutting against a very strong grain in the nature of reality's structure and so will fail to achieve their purpose.

Since we come from God and are going to God, we can say that the human person is, of his very nature, a religious being.

With all due respect if these are the things you learned by observing Osteen you aren't a very astute observer of human nature.

We shall probably never be very good in praying, but that is simply a fact of our feeble, sinful, finite human nature.

The cognitive dissonance it inspires brings out the best and the worst of human nature — a concept that is flabbergasting to Naturalists as religious faith, by its very definition is unquantifiable, unprovable and totally subjectice.

First, since process thought concerns itself with the totality of human experience, it must necessarily take very seriously the fact of the religious vision and the claim of countless millions of people of every race and nation and age to have enjoyed some kind of contact with a reality greater than humankind or nature, through which refreshment and companionship have been given.

Jesus taught us from a position of authority, one very firmly rooted in his sinless nature and actions as a human being.

He will not require not merely that the new knowledge be used as the foundation of the proof, but that the very spirit and atmosphere of the new knowledge enter in such a way into thedemonstration of God's existence, that the complexities and confusions of human thought engendered by the new knowledge shall be resolved in harmonious unity in the postulate of God's existence, nature, and relation to created being.

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.

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.

Understanding humans as connected inextricably to nature makes it very hard to distinguish human evil from natural evil, because we can not distinguish the human from the natural.

What's truly counter-cultural is imitating Jesus, who, «being in very nature God,» surrendered his power and privilege to become a human — one birthed, nursed, protected, befriended, and BELIEVED by 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.

Let us speak of a whole life of sufferings or of some person whom nature, from the very outset, as we humans are tempted to say, wronged, someone who from birth was singled out by useless suffering: a burden to others; almost a burden to himself; and yes, what is worse, to be almost a born objection to the goodness of Providence.

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.

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.

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.

While any knowledge of God must indeed be conditioned by human experience, Ashbrook and Albright actually claim much more than this: that the brain not only patterns our experience of God, but its very structure can inform us of God's nature.

Very different philosophical suppositions about the nature of human life underlie both the moderate Protestant and the conservative Catholic positions on abortion.

Eighteenth century theologian Jonathan Edwards said that human nature is «very lazy» unless it is «moved» by holy emotions such as anger.

Amid our self - structuring dependent origination, which in Zen is the very nature of the true self, we ought to respect as much as possible the capacities of others, both nonhuman and human, to originate dependently in their own self - structuring ways.

Humans are mortal by their very nature.

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.

Indeed, the very nature of Catholic teaching has occasioned this type of challenge, for the church maintains that its teaching is based on the natural law, which in principle can be rationally apprehended by all human beings.

A «pro-life» person, if not a pacifist, would be very reluctant to go to war, recognizing that war is not inevitable and that there is nothing in human nature that inevitably leads to war.

«Work,» the authors write, «is much more than just a need to keep busy or bring home a paycheck... [It] is a fundamental dimension of human existence, an expression of our very nature.»

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 relationship of the finite creature with the supremely worshipful and unsurpassable deity is being affirmed; and along with it there is also affirmed the possibility of its becoming on occasion a matter of conscious knowledge on the part of the human, as it is always a present reality in the very nature of God himself.

There is no longer serious doubt in my mind that human life exists within the womb from the very onset of pregnancy, despite the fact that the nature of the intrauterine life has been the subject of considerable dispute in the past.

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.»

Even the statement that «nature is objective» and presumably neutral toward human meanings, is the product of an historically rooted perspective, the very one that we called dualistic in the previous chapter.

It's just common, human nature to look, as well as, normal human reflexes to look out of first curiosity, and then feel very uncomfortable and try not to look knowing consciously in your mind what is taking place.

And it contradicts the very nature of human existence with its essential orientation to the future.

If we engage in the «de-mythologizing» of the Revelation to St. John the Divine, as we must also «de-mythologize» the creation stories in the book Genesis in the Old Testament, we realize that what is being said is that as human existence and the world in which that existence is set has its origin in the circumambient, everlasting, faithful Love that is nothing other than God — we recall Wesley's hymn, quoted a few paragraphs back, that «his nature and his Name is Love», and Dante's great closing line in The Divine Comedy about «the Love that moves the sun and the other stars» — so also the «end» toward which all creaturely existence moves is that very same Love.