Sentences with phrase «view of man which»

Any view of man which regards pride, selfishness, self - love, or self - idolatry as the major cause of man's problems misses the crucial fact that these are often symptoms of deeper causes anxiety, self - hatred, inner conflict, and blocked growth.

It is a cynical, and a false, view of man which regards economic forces as the sole determiners of human conduct.

And Paul's view of man's condition (and in its essentials his is the central biblical view) can not be declared false, for all its mythical character, so long as it is the only view of man which takes adequate account of this inescapable reality of human experience: On the one hand, I know that «it is not I who do these things but sin which has possession of me»; but, on the other hand, I know that I am responsible for these acts of sin and that I deserve to die because of them.

It rules out any view of man which suggests that, in whole or in part, the individual survives death and continues to live a conscious existence.

reflects the impact of dehumanizing social forces and reductionistic (and mechanistic) views of man which are among the causes of psychopathology.

Not exact matches

With any luck, in 30 years our children will view the homogeneity of our executive ranks with the befuddlement with which we watch Mad Men characters smoking and drinking on company time.

Before being ushered out of view in November, the prince was considered to be one of the world's richest men, with Kingdom Holding owning or having owned meaningful positions in satellite TV networks, as well as in News Corp. (a stake it mostly sold), Citigroup (shares of which it has owned since 1991), and a growing number of tech companies.

These men had certain worldviews which they included in their writings — views of the relationships of men and women to each other and in society, views on slavery, political concerns, etc..

The Bible and the universe Thus it was not the biblical perspective but the Greek view of the cosmos — in which everything revolved around a stationary earth — that was to guide man's concept of the universe for many centuries.

Cicero's reverential view of the old Roman constitution was as an enunciator of the jus naturale, the law of the universe of which the laws of man can only imperfectly manifest.

For the faithful in Christ can not accept this view, which holds either that after Adam there existed men on this earth who did not receive their origin by natural generation from him, the first parent of all, or that Adam signifies some kind of multiple first parents; for it is by no means apparent how such an opinion can be reconciled with what the sources of revealed truth and the acts of the magisterium of the Church teach about original sin, which proceeds from a sin truly committed by one Adam, and which is transmitted to all by generation, and exists in each one as his own» -LCB- Humani Generis 37).

The Scientific Positivist account alleges that Copernicus was replacing a subjective view of the world in which man is at the centre with an objective one in which man is put in his place as just another and very recent arrival in the cosmos.

Unity of view which can be the source of legislation must be attained through the use of methods of thinking and investigation which have been approved as valid; it must be reached by a limited number of men from among all classes of the nation, whose qualifications for the use of the approved methods are recognized; the views of all the qualified men must be ascertained; and unanimous agreement on a specific ruling must be sought.

So much so that all along the line one can uphold, and without paradox, the following thesis (which is doubtless the one best calculated to reassure and guide men's minds when confronted with the growth of transformist views):

«17 Such a «graceful man,» whether viewed athletically, socially, or theologically, is one who has «trust in the context within which action must take place and confidence in the ability of the self to undertake appropriate action.

Which was original is not certain, but probably, in view of its kinship with the word for smelling in Hebrew and some cognate languages, ruach at first signified the heavy breathing of man and later the blowing of the wind as the breath of God.

The more one considers this eventuality (which can not be dismissed as a myth, as certain morbid symptoms, such as Sartrian existentialism, show) the more does one tend to the view that the grand enigma presented by the phenomenon of Man is not the question of knowing how life was kindled on earth, but of understanding how it might be extinguished on earth without being continued elsewhere.

5It is John Paul II who makes this grave diagnosis: «our society... from various points of view, is a society which is sick, and is creating profound distortions in man» (Letter to Families, 1994, no. 20).

In one memorable paragraph we have the comparison made between a universe without moral laws and led just by human desire, which leads to a dying universe, as indicated by C. S. Lewis in his book The Abolition of Man, and Nagel's view of the universe becoming aware of itself in man, and becoming conscious of truth, beauty and goodneMan, and Nagel's view of the universe becoming aware of itself in man, and becoming conscious of truth, beauty and goodneman, and becoming conscious of truth, beauty and goodness.

In presenting this point of view I am not discussing the untenable position of biblical literalism which holds that man's nature is corrupted by the sin of a generic ancestor, Adam.

It hardly needs to be said that the new view of man, to which today's studies and sciences are leading us, constitutes a severe challenge to the doctrine of man assumed and taught by Christian orthodoxy.

But such a view of life, which at once accepts man's present limitations and believes in his ultimate potentialities, is only possible to the one who has true religious faith.

Augustine disputed with Pelagius about free will, and generally Pelagianism has been viewed by the main stream of Christian thought as a heresy in which man's dependence upon grace for salvation is denied.

In view of the central importance of this doctrine it matters less whether it is readily accepted by our contemporaries, provided that its message is not interpreted in a narrow, selfishly individualistic sense, but that the gracious divine act which opens man to God is from the beginning understood also as creating authentic community among men.

The identification of death as the last enemy by Paul in I Corinthians 15 reflects the view that man has fallen into the hands of powers which must be broken by God's power.

Study of Scripture through the filter of man's biases results in the type of man - centered ideas proferred by Baden, like «God learns to accept their inherently evil nature», and humans «are the only species that can give him what he wants — which, in the view of Genesis, is bloody, burned animal sacrifices», and «it is, rather, our job to make ourselves uncomfortable that he might be appeased.»

A related need is for a humanized view of man, i.e., a doctrine of man which emphasizes his capacity for decision, inner freedom, creativity, awareness and self - transcendence.

I do not elsewhere «skewer» conservatives for their devotion to the founders» intentions because of its resemblance to the principle of sola scriptura — I note this mostly as a bemused observation — but because, apparently unlike Reilly, I do not subscribe to a «Great Man» view of historical agency and historiography in which the mens auctoris provides the definitive key to the meaning of texts or historical events.

As to Barth's view - so you believe man can pick and choose which parts of the Bible suit what they want to believe, and disregard the rest.

While both men sought to implement a dynamic view of experience, Whitehead chose to focus on the microcosmic level which resulted in his philosophy of organism, whereas Sullivan devoted his efforts to the particular realm of human existence which yielded his interpersonal theory of psychiatry.

Lippmann's view is that there are universal principles, accessible to men of dedicated reason, by which the life of the commonwealth ought to be governed.

There is a mutual relationship and agreement between Jacob's strongly - worded rebuke of the treacherous action of the two men (34:25 - 31) and the pertinent words from the Blessing of Jacob, which clearly reflects a postsettlement, and tribal, point of view:

By the end of the third season — and particularly in the infamous Christmas Day 2012 episode, which featured leading man Dan Stevens» surprise departure — Downton had moved from being a programme loved by people who like period dramas to being viewed as a national treasure.

But with insight into retrospective aetiology based on the present situation, much could be cleared up in the vivid representation of the inferred state of man which causes difficulties in view of the way we inevitably think today about human origins.

But this was contrary to the Old Side orthodox view, which stressed the strict adherence to a confession of faith and argued that the presbytery, and ultimately a synod, determines the fitness of a man for the ministry on the basis of his education and doctrinal beliefs, and an external call from a congregation.

If it is the interaction between man and man which makes possible authentic human existence, it follows that the precondition of such authentic existence is that each overcomes the tendency toward appearance, that each means the other in his personal existence and makes him present as such, and that neither attempts to impose his own truth or view on the other.

Nevertheless our views of men change somewhat with the changing forms in which the ultimate dilemmas of existence present themselves.

St. Thomas Aquinas was also a «double - man», in that while he accepted and sought to develop a Christian interpretation of Aristotelian ideas in which Aristotle's «unmoved mover» was given priority over the relational view of God, at the same time in his own sermons, prayers, and occasionally throughout his writings there is the stress on exactly that relational view.

The worldly view always clings fast to the difference between man and man, and naturally it has no understanding of the one thing needful (for to have that is spirituality), and therefore no understanding of the narrowness and meanness of mind which is exemplified in having lost one's self — not by evaporation in the infinite, but by being entirely finitized, by having become, instead of a self, a number, just one man more, one more repetition of this everlasting Einerlei.

Limbaugh - really??? A man that makes an estimated $ $ 40MM a year, blasting the popes view for better treatment of the poor, which is hardly a Marxist view!

I have already given a sketch of the general world view which I believe is more or less assumed by thoughtful men and women today.

In Schumacher's view, goals of agriculture should be directed «to keep man in touch with living nature, of which he is and remains a highly vulnerable part; to humanize and ennoble man's wider habitat; and to bring forth the foodstuffs and other materials which are needed for a becoming life.

This overweening confidence grew out of a theology which had a superficial view of man's sinfulness, which identified the Kingdom of God with current political and philosophical ideals, and which pictured man as having a «spark of the divine» in him and thus capable of his own salvation.

Presumably, if the idea of God is to be even minimally significant, some sort of religious experience is necessary.16 This appeal to religious experience is itself a qualified one, since Hartshorne is prepared to argue that positivism can not exhibit a coherence in its basic life principles that is comparable to a theistic position.17 So he operates in general on the assumption that the crucial issues involved in man's attempts to conceptualize God can and must be adjudicated by a rigorous analysis and criticism of the various views of God which are logically possible.

It aims to provide the arguments of reason which support the biblical, and so Church's, view of man, and especially the creation and immortality of the soul.

Ogden is able to speak of «the truth - about - God - in - relation - to - man» within the framework of a view of reality in which God exists.

Though the liberal doctrines of progress did not squarely face the fact that «nature intends to kill man,» there was an element in the liberal view of the meaning of the temporal character of life which is valid.

Nor does it mean that some particular situation which certain men at a given time hold to be evil would necessarily be as evil from God's point of view.

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.

Finally, we shall state the key concept by which a Christian conception of history can maintain fidelity to the facts and yield a more sobered but still hopeful view of the long pilgrimage of man.