Sentences with phrase «view of human history»

Then it laid out a sweeping view of human history, in which money, religion, corporations, roads and electricity — all different kinds of networks — as more people join one, the more valuable it becomes to all participants.

From there, Beltz has delved into the secret history of weeds in drawings that take a plants - eye view of human history, particularly the role psychedelics have played in the development of human religions and even early America.

An optimist view of human history was also promoted by the epistemology of Enlightenment, which saw history as a progressive move towards a more rational world.

This is a tragic view of human history set over against a progressive view.

Not exact matches

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 aHistory 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 ahistory as we know it, since there is an irreducible element of tragedy in human affairs.

Accepting the divine entry of God into human history through the man Jesus Christ explains the extraordinary strength and resilience of the Christian Church, and also why it is a mistake to regard it as a purely human organization of those who happen to share the same religious views.

It tells of what God does in that crisis, and in the light of that history all human experience is to be viewed.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

«2 Therefore, philosophy of religion must balance itself between the extremes of a philosophy that cuts itself off from religious experience and a religious stance that segregates itself from philosophical reflection.3 The search for a philosophy of religion is a search for total world - view in which the idea of God encountered in human history is thoroughly integrated.

... viewing morality not simply as individual perfection but as part of a social context... tile concept of universal human values which are valid through history and across national, cultural lines respecting different political and cultural possibilities, but at the same time acknowledge some common goals.

Not just the belief in God, mind you, but the whole world view in which there is some Grand Plan (note the caps) that makes any sense at all of human history, let alone any valid predictions of humanity's future.

The church therefore would seem to have much to offer the New Urbanist enterprise out of its own long intellectual and spiritual traditions — not least a serious and sophisticated view of human nature and human community, a pastoral mandate to serve rich and poor, and a long history of urban and architectural patronage.

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

According to the view of God and human existence in history sketched above, it is clear that human beings are responsible for the condition of the world.

On page 15 of «The Interpreters Bible», Dr. Herbert F. Farmer, Professor of Divinity at Cambridge University wrote about the indispensability of the texts, their importance and how the «truth» of them should be approached, after an exposition of the traditional conservative Christian view of person - hood, sin and the salvific actions of Jesus (aka Yeshua ben Josef), known as «the Christ» in human history.

There is an intellectual seductiveness to the idea of one blazing sun of truth, seen imperfectly from different viewing points in human history, with the perception becoming ever more ample as the different views are correlated and added up.

Further, the Marxist understanding of human nature views social history as the process of the human species» selfcreation.

We asked them which view of natural history and human origins predominates on their ca pus, and gave them five options:

The first effect of the modern view of history and human existence upon New Testament study was, as we have seen, to focus attention upon the kerygma as the New Testament statement of Jesus» history and selfhood.

As a result it has become a completely open question, as to whether a kind of history or biography of Jesus, consistent with the contemporary view of history and human existence, is possible.

In the mid-sixties I opposed a unilinear view of human progress, but I continued to trace in the history of religions a progress from primitive, through archaic, civilized, and axial forms.

In the cyclical view the historical process can have no significance, and human beings may properly seek to extricate themselves from it; in the Jewish view history is getting somewhere and the happiness of humankind is in their aligning themselves with the purpose that runs through it and hence sharing in the accomplishment of that purpose in the «end.»

In the course of history such assumptions have changed — at least partially in response to changes in science, though also in response to changing views of other area of human experience.

This view has direct bearing on the typical notion of God foreseeing from all eternity everything that will occur and having a plan for the course of human history.

The final problem for the progressive view is that of the actual fact of the persistence of evil in all the structures of human history.

It appears rather that the Bible views the history of the Hebrew people, the life of Jesus, and the life of the Church as sharing in one continuous working of God in which every aspect of human life and its natural environment has its necessary and fruitful role to play.

A Christian view of time and history which preserves the truth and rejects the illusion in man's vision of history can organize and release human energies today as it did in the days of St. Augustine, and as it did in the bright days of the nineteenth century when the prospect of a reborn society on earth seemed to light the way.

Now if we suppose that God cares for the whole of creation and that human history interacts with all the other processes taking place on this planet, we view the global industrialization that is celebrated by Stackhouse and McCann quite differently.

The view that history is the encompassing horizon can be combined with a view of human existence which does not center in the city or even civilization.

But once this simple removal of our own consciences from the sphere of judgment has been shaken, once we see the conflict between good and evil in its true depth in every human heart, a deeper view of history must be found if we are to have a hope based on solid foundations.

It challenges the hegemony of traditional religious world views, calls human beings to assume their rightful role in shaping history, and opens the door to a pluralism of symbolic universes.

There can be no doubt that though this view of progress does depend upon the biblical assumption of the importance of human history, it is a complete distortion of the biblical outlook.

Finally in The Christian Understanding of Human Nature (1964) I used process - thought, along with some of the insights of existentialism, the new approach to history, and some of the findings of depth psychology, to elucidate the Christian view of the meaning of manhood.

However, with this perspective on the book of Job, I am now viewing the book as a paradigm for human history.

Revolutionary as much of this was in the history of human thinking, yet, in surveying it, one is conscious of a certain impatience to get on to the basic problem that confronts us in this discussion: What were the processes of thought by which Israel came to such views?

In another sense, it is also true to say that existence precedes essence, and the metaphysical view is consequently wrong in denying it, for essence in this case is defined within the world of interpersonal relationships, within the world of history and human society, within the world of reason itself which Teilhard would call the noosphere.

The American Revolution, in the view of many, was one of the noblest collective actions in human history.

Few practicing biblical scholars would take exception to this, even those who speak of God's acts in history, since these are generally viewed as mediated through the selfhood of human agents.

The supreme importance of Christ is best seen when he is viewed as the living creative center of the supremely important event of human history, and also that the «nature» of Christ is most truly known under that same category: God's action is the divine nature of Christ.

What we are trying to say is that his supreme importance is best seen when he is viewed as the living creative center of the supremely important event of human history, and also that the «nature» of Christ is most truly known under that same category: God's action is the divine nature of Christ.

Both appeal to the tragic character of human history to support their views, yet each draws a radically different conclusion.

A person who would hold this view believes that while God guided and inspired the human authors to accurately record the events of history, these events do not accurately represent the mind or will of God, but rather what the humans at that time thought was the mind and will of God.

Nevertheless, we must question the theological legitimacy of his tying the idea of revelation so closely to human freedom, or for that matter to human history, without connecting it also to an updated view of nature.

The notion of the people, i.e.Minjung, and of small - scale movements and initiatives which represent them, is from the Christian point of view partly a socio - ecclesial vision in the sense of a theological appraisal of the church as social reality in the larger body politic, and partly eschatology in the sense of a vision of the ends worked out within, and ends which extend beyond, human history.

Reinhold claims that a tragic view of history is necessary to help the Christian negotiate the gap between the ethical ideal and the possibilities attainable by human collective action.

It is my view that all human beings come to the realm of human civility with ultimate assumptions about the purposes and ends that run through human history.

So in this view, the revelation from God can be drawn like a slope that moves higher as human history progresses, so that we are smarter and wiser and know more truth than did the people of 500 years ago, and especially the people of 5000 years ago.

Alternatively, and in contrast to the first two positions, there is the view that value is rooted in a «moral universe» which can be at least fairly well known and approximated by man through his rational capacities; this moral universe participates in, yet in its fullness transcends, the actual shape of culture, history and human will; and the task of moral agents is to discover and act on the principles, laws and rules that this universe contains and reveals to the discerning moral conscience.

But Wolfers» assumption that because the less educated have fewer resources they have no reason to get married betrays a thoroughgoing economistic view of the history of marriage» and more deeply of the human person.

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.