Sentences with phrase «way human powers»

Not exact matches

«With this acquisition, Nokia is strengthening its position in the Internet of Things in a way that leverages the power of our trusted brand, fits with our company purpose of expanding the human possibilities of the connected world, and puts us at the heart of a very large addressable market where we can make a meaningful difference in peoples» lives.»

Returning to Shell Jackpine, while Canadians might be able to guess which policy factors were considered, they have no way of knowing how they were considered in light of the government's obligations pursuant to section 4 to ensure that projects «are considered in a careful and precautionary manner» and that the government exercises its powers «in a manner that protects the environment and human health and applies the precautionary principles.»

Embracing the power of brand humanization and ensuring that you are communicating with your customers in an authentic, transparent and human way

But either way one thing I absolutely know is that Humans can be mistaken, and also will lie for their own benefit or power.

I find meditation, and compassion for self to be conducive to what you talk of with loving God and mankind — sometimes in mysterious, unfathomable and transcendent ways, encountering the power to open up men and women to each other and God in love peace justice and human dignity.

We see the freedom of the Spirit moving in ways we can not predict, we see the nurturing power of the Spirit bringing order out of chaos and renewing the face of the earth, and the «energies» of the Spirit working within and inspiring human beings in their universal longing for and seeking after truth, peace and justice.

Ours is indeed a consumeristic culture, the kind that too often turns people into commodities, and I believe Christians can speak into that culture in a unique, life - giving way — not only as it concerns sex - on - demand, but also as it concerns food - on - demand, celebrity - on - demand, stuff - on - demand, cheap - goods - on - demand, pornography - on - demand, entertainment - on - demand, comfort - on - demand, distraction - on - demand, information - on - demand, power - on - demand, energy - on - demand, and all those habits that tend to thrive at the expense of the dignity and value of our fellow human beings or our planet.

It is the protection, guidance, and release of the power to love in all the human ways, and the power to give love to God and the neighbour, which justifies the restraints, disciplines and prohibitions in the Christian ideal of the union of man and woman.

The highest cause may be (1) in every sense or aspect «uncaused,» in no sense or aspect the effect of anything else; or it may be (2) in some aspects uncaused, and in others causally influenced, but its manner of both acting and receiving influences may be the highest conceivable, hence absolutely «perfect,» although even so its whole being may not in every sense be perfect, because the influences as coming from other causes, say human beings, may be less admirable than they might be; or the supreme cause may be (3) in no sense or aspect uncaused, independent of other powers, hence in no way wholly exempt from the imperfections of the latter...

Much as we may dislike the doctrine of original sin — and indeed it has often been formulated in a way that must antagonize any man of sense and good will — there would appear to be in human beings the seeds of selfishness, arrogance, brutality, callousness, the lust for power, jealousy, hatred and all the rest of the miserable host of evil.

For «providence» is a word which tells us of the conviction that God exercises a never - failing and personal control over, even as he unfailingly works within, the events and circumstances of life, molding them and molding us in such a way that his grace and power are manifested in human history and in personal experience.

There Statius explains to Dante the generation of the embryo, and how the embryo passes through various stages before it can be considered a rational human: «This active power,» reads Robert M. Durling's translation, «having become a soul like that of a plant, but different in so far as it is still under way, while the other is already in port,»

We live in an age whose chief moral value has been determined, by overwhelming consensus, to be the absolute liberty of personal volition, the power of each of us to choose what he or she believes, wants, needs, or must possess; our culturally most persuasive models of human freedom are unambiguously voluntarist and, in a rather debased and degraded way, Promethean; the will, we believe, is sovereign because unpremised, free because spontaneous, and this is the highest good.

Yet the capacity to split genes and atoms, and to effect the environment on a new scale and in grave ways, is only one reason human power — and its relation to divine power — has become a theological preoccupation.

Their economies should be labor intensive rather than energy intensive; produce more durable goods to reduce waste; use local materials in building; consume locally grown foods; engage in organic farming; utilize organic garbage; depend on perennial polyculture, aqua - culture and permaculture; favor trains as well as human - powered machines such as bicycles; employ solar power and other on - site modes of producing energy; and in various ways operate on self - nourishing, self - healing, self - governing principles.

If in saying that the world is God's body, we mean that God controls the world in the same way that we control our bodies, then we have the same moral problems with God that we have with humans who rely on coercive power.

The former is in keeping with what is perhaps the distinctive mark of our age — the quantum leap in human power to affect all of life in truly fundamental and unprecedented ways.

For another, the best way to double human brain power without increasing the population is to free women to develop and use their minds.

What stands out in Luke are the depth of his human sympathies, his sense of wonder, amazement, and joy at the power of the gospel, his poetic insight which led him not only to tell the Christmas story in a way that captivates old and young alike after nineteen centuries, but also to incorporate such lovely poems as the «Magnificat» of Mary, Zachariah's «Benedictus,» and Simeon's «Nunc Dimittis.»

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

Solzhenitsyn even blesses his prison cell for having purged him of the confusion of his age, for once on the other side of history — free from the petty progressive notions of one's time — one enters history in a new way, as a witness to the inner force that intuitively resists oppression born of the human will to power.

The only way forward is to resist the powers, seeking to restore the humanity and freedom of our human foes.

The stories are told in a way that suggests that human beings and other creatures also had power that was partly independent of God's.

This opened the way to affirming the use of coercive power by humans as well.

Whether the totalitarian governments collapse or change their ways and whether the change comes soon or late, the epidemic of purges and the spreading disaffection of once enthusiastic followers reinforce the old lesson that power in itself is no cure for man's ills, and that human institutions are not equal to the task of assuring human salvation.

I long for a society in which modernity would have its full place but without implying the denial of elementary principles of human and familial ecology; for a society in which the diversity of ways of being, of living, and of desiring is accepted as fortunate, without allowing this diversity to be diluted in the reduction to the lowest common denominator, which effaces all differentiation; for a society in which, despite the technological deployment of virtual realities and the free play of critical intelligence, the simplest words — father, mother, spouse, parents — retain their meaning, at once symbolic and embodied; for a society in which children are welcomed and find their place, their whole place, without becoming objects that must be possessed at all costs, or pawns in a power struggle.

And this scares you more than it would if the person with the power over extinction was someone who believed that human life was an accident representible by the 0.000000000000000000000000001 % chance that some chemicals could combine in just the right way, at just the right time, with just the right frequency to eventually give rise to sentience.

In this light, for Christ to take the form of a slave was to leave the form of God and to identify with the human situation in such a way that he became slave of the cosmic powers of Fate.

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.

In this way, human nature is internally brought to its perfection, not manipulated by external power.

Another way is to increase the power of international human rights tribunals.

If he had not given up everything that was part of being «God», then there would be no power in his sacrifice, there would be nothing profound about the way he lived... so, if he is fully human, the caption should read, «when a man stopped believing in God».

To reject materialism, greed, sensualism, militarism, power, status and the American way of life, and to affirm peace, justice, the unity of all peoples, the sanctity of human life, human rights and equal economic opportunity, is to be radically different in world view and action from the world around us.

The setting of her stories is a world from which human beings have generally eliminated mystery (grace) and only discover the power of that reality in sudden, startling, and unexpected ways.

With enormous economy of line and with great care for the power of the human form, Rembrandt tells the story of the Prodigal in ways that we have never heard it or seen it before.

«But:» challenges the traditionalist, «as weak and imperfect human beings we are incapable of doing the right thing and living the right way until we have been saved from the power of sin, whether you view this power emanating from within us or from Satan.»

Second, such acts are related to human agents... human mediation is the way in which God's power operates in history.49

Humans crave order and power over their environment and their fellow creatures and what better way than to threaten them with unprovable stories and then kill them when the don't acquiesce — because YOU are right an god is on YOUR side.

Once this ultimate structure of divine - human communion has been actualized in the life of Christ, tried, purged, and refined in the crucible of the Way of the Cross, and given the double - sided efficacy to which we have referred subsequent to the events of Resurrection and Pentecost, the new aeon is present with a power and certainty as great as the size of God and the constancy of the divine love — that is to say, as great as a process - relational model of real contingency in the divine - worldly ecosystem will allow, given God's excellence and pre-eminence within that ecosystem.

Grace means the way in which God deals with our human condition, his active purpose for the creation, his power to redeem and save history from its bloody tragedy, his offer of eternal life.

«The power of God's love», says John Burnaby, «takes effect in human history in no other way than through the wills and actions of men in whom that love has come to dwell To pray is to open the heart to the entry of love — to ask God in; and where God is truly wanted he will always come.

The consequence of these reflections is the full recognition that to have been created in God's image means, for human beings, that we are created in the image of God as Love.134 That has all - encompassing implications for the way in which we are invited to exercise power in our relationships with one another and with all of creation on our home planet.

Whenever I see or hear a person treating another human being that way in the name of their «god» I always wish I had the power to pull a switch and drop an H - bomb on that person.

Once you start believing that you, personally, are chosen by God to wield power over others, your ego has gone way out of control and you have actually become dangerous to human freedom and common wisdom.

The agape of God has come to us in a way which transcends our rational grasp and our human powers to respond.

In consequence God's love in his incarnate Word must be interpreted in fully personal terms but in a way which never permits any human power to contain it or control it.65

Schweitzer's radical demonstration of love in the form of unpretentious human service, under conditions which involve personal renunciation, corresponds directly to St. Francis's rule of love and humility as the authentic foundation of a way of life free from attachments of privilege and power.

But — and this is a huge qualifier — if that message of justification by God's undeserved love is preached apart from an unmasking of the actual power relations which have aggravated these feelings to the level of a social neurosis; if people are released from the rat race of upward mobility only privatistically, with no critique of the economic and social ideology that stimulates such desperate cravings; if people are liberated from a bad sense of themselves without any sense of mission to change the conditions that waste human beings in such a way, then justification by faith becomes a mystification of the actual power relations, and the Christian gospel is indeed the opiate of the masses.

In Adler's understanding, the healthy means to compensate for feelings of inferiority and satisfy the human need for power and esteem are ways that include the welfare of others.

The Church is God's «ecosystem» for us, his way of giving divine life to human beings by the power of his Holy Spirit through the risen Jesus who is head of the Body.