Sentences with phrase «which modern man»

He pulls at the threads of a particular narrative of spiritual bankruptcy, in which modern man has killed the old gods and replaced them with his own image — which is not necessarily a good thing.

All of this is compiled into a final piece that epitomizes the world in which the modern man (and woman) lives.

There are those in our time who believe that this is indeed the situation in which modern man finds himself.

He must not in deference to modern man make light of those elements in the kerygma which modern man is likely to regard as myth, for the simple reason that every attempt to preach Christ God is bound to seem myth to him.

What degree of reality and what ontological significance are we to attribute to this strange shift of the current, as a result of which modern man, scarcely entered into what he supposed to be the haven of his individual rights, finds himself suddenly drawn into a great unitary whirlpool where it seems that his most hard - won attributes, those of his incommunicable, personal being, are in danger of being destroyed?

No longer in contact with the created world or with himself, out of touch with the reality of nature, he lives in the world of collective obsessions, the world of systems and fictions with which modern man has surrounded himself.

The existentialists are describing the several modes of existence among which modern man chooses, but the possibility of choosing among just these modes is itself the product of a history.

There are four types of evil of which the modern age is particularly aware: the loneliness of modern man before an unfriendly universe and before men whom he associates with but does not meet; the increasing tendency for scientific instruments and techniques to outrun man's ability to integrate those techniques into his life in some meaningful and constructive way; the inner duality of which modern man has become aware through the writings of Dostoievsky and Freud and the development of psychoanalysis; and the deliberate and large - scale degradation of human life within the totalitarian state.

But, theologically, the world which modern man knows as «chaos» or «nothingness» is homologous with the world that eschatological faith knows as «old aeon» or «old creation» — both worlds are stripped of every fragment of positive meaning and value.

We need much thought and practice before we can preach the mystery of the incarnation of the eternal Logos in Jesus of Nazareth in such a way that this message does not sound almost like a myth in which modern men can no longer believe.

Nor is he satisfied to set the arts, as an inspirational resource, over against daily life, and to say that religion must use the sources of the Spirit — meaning Beauty, Poetry and Imagination — over against the prosaic and utilitarian world in which modern men live.

First, it requires exploring with people what theologian Paul Tillich called the «boundary situations,» those points at which modern men and women reach the limits of their human existence, where they sense a lack of personal meaning, or fear being useless and worthless.

Not exact matches

You're assuming that at some point in the history of the world NEW genetic information was added to a living thing (which doesn't happen) and then it happened over and over together with the power of natural selection until we arrived at modern man.

Subsequent excavation proved that the three ages were historical facts, and the foundation was laid upon which our modern knowledge of early man has been built.

Some poor girl... or sheep... has to listen to him rant and spew, eyes bulging, talking non-stop, adamantly raging on about how Russian miners have heard the screams of hell and how some ancient vanished superrace made the pyramids and modern man couldn't which means evolution is wrong... she'd be wondering if she should just run for it, or does he have a big kitchen knife on him ready to use if she does... there she sits, with that «please - don «t - stab - me - repeatedly smile on he fear - petrified face...

In the case of Abraham Lincoln, for example, it was not only the things that Lincoln did, but it was also the things that he said and (in this modern instance) the things that he wrote in letters and state papers, which make it possible for us to know the kind of man that he really was.

Raimundo Panikkar in his great collection of Vedic texts for modern man or woman called The Vedic Experience, whilst recognising that the Vedas are «linked for ever to the particular religious sources from which they historically sprang», also says that the Vedas are a monument of universal religion and therefore of deep significance for all people.

Modern man can know faith only as a «scandal»; faith is wholly other than the reality which we most deeply are.

we don't know 5) Which species are the ancestor of modern man?

Faith, in our time, appears to be opposed to the very existence and reality of modern man; the reality — or illusion — of faith is wholly other than the reality which we know.

For apart from the difficulties inherent in the sources, modern man is too rudely awakened to his problems to be lulled by the winsomeness of the charming personality which may (or may not) have been Jesus».

Since modern man, for various reasons, is almost completely out of touch with the life and activity of the alert contemporary Church, he must be urged to go back and consider the act of divine initiative on which all Christian conceptions finally rest, before he can fairly observe any contemporary Church.

The real content of many so - called modern difficulties are as old as the eternal hills, as old as human pride, as hoary as the «non serviam» which was uttered by the first man and has been re-echoed since down the centuries.

I have a theory that SBNRs are so because one or more or a combination of the following: (1) they can't justify their spiritual texts - and so they try to remove themselves from gory genocidal tales, misogyny and anecdotal professions of a man / god, (2) can't defend and are turned off by organized religious history (which encompasses the overwhelming majority of spiritual experiences)- which is simply rife with cruelty, criminal behavior and even modern day cruel - ignorant ostracization, (3) are unable to separate ethics from their respective religious moral code - they, like many theists on this board, wouldn't know how to think ethically because they think the genesis of morality resides in their respective spiritual guides / traditions and (4) are unable to separate from the communal (social) benefits of their respective religion (many atheists aren't either).

We easily regard as the defeat and regression of the Church in modern times what is actually only the social manifestation of a state which has always existed, even in the so - called good old days, because even then people, on the average, had but little faith, hope and love of God and men.

Where the dialogue between this newer modern consciousness and the biblical witness is sensitively pursued, it can yield the kind of critical insight into our understanding of man which we desperately need in this age of yearning and conflict.

The absence of directness in the relations between men in the modern world can only be overcome by men who respond to the concrete situations which confront them with openness and with all of their power, by men who mean community in their innermost heart and establish it in their natural sphere of relations.

The Catholic understands this concept of the solitary conscience very well, provided it is not contaminated by modern individualism which diminishes man's stature and is, indeed, no longer regarded as his permanent inheritance.

Insofar as one partakes of this deepened mode of modern consciousness, one is made aware of depths and nuances in the complexities of man's existence which at once sober one with the limits of man's reason and perceptive powers, and awaken one to the very dimensions of experience to which the themes of the Christian faith bear witness.

The whole animistic approach to man, which in both religious thought and philosophical analysis can be traced back to man's earliest attempts to understand himself, has been destroyed by the modern sciences most closely related to the study of man.

Perhaps also this book not only may throw light on the fundamental purposes by which education should be directed, but may at the same time suggest the outlines of a relevant and mature faith for modern man — a faith that grows directly out of the daily struggle to make responsible decisions.

But, as they both believed, the issues for which they contended were issues in which men's souls were at stake; and they would have agreed on this at least, that the urbanities of modern theological debate betokened a failure to appreciate how serious the issues were.

Eliade is asking the modern (European) man to enlarge his «self» to discover that human aspect within him which will help him understand the myths in religion.

Not the «historical Jesus» but the Spirit that goes forth from Him and in the spirits of men strives for new influence and rule, is that which overcomes the [terrible modern] world [p. 401].

Odd again, because, despite my best efforts to see something heroic in this man's biography, which might explain what his prose does not, I confess to see at best what Stephen Spender referred to, in a 1979 New York Review of Books piece (March 25, p. 13) on modern German self - analysis, as «der Nebel,» the fog that «allows people to live with unbearable experiences»; the fog that made it possible to «go along» or «not know.»

Are there discernible principles and ideals which can supply modern man's needs for personal and corporate energy and guidance, without surrender to arbitrary authority or retreat into the past?

Thus, individuals and societies need a system of values by which to live; the nature and pace of modern cultural transformations have cut men adrift from the security of established ideals.

The struggle against this tendency to make the keeping of rules independent of the surrender to the divine will runs through the whole history of Israelite - Jewish faith — from the prophet's protest against sacrifice without intention and the Pharisees» protest against the «tinged - ones» whose inwardness is a pretence up till its peculiarly modern form in Hasidism, in which every action gains validity only by a specific devotion of the whole man turning immediately to God.

When modern theorists envisage man as a being who knows what he wants, or who at least possesses an «unconscious» that knows for him, they may simply have failed to perceive the domain in which human uncertainty is most extreme.

Modern man is imprisoned in his subjectivity and can not discern «the essential difference between all subjectivity and that which transcends it.»

Modern man is insecure and repressed — isolated from his fellows yet desperately clinging to the collectivity which he trusts to protect him from the might of other collectivities.

The price which the modern world has paid for the liberation of the French Revolution has been the decay of those organic forms of life which enabled men to live in direct relation with one another and which gave men security, connection, and a feeling of being at home in the - world.

If modern liberal education is to provide for the nurture of free men, it must regain the ideal of generality which characterized the traditional liberal arts, but it must do so without sacrificing the variety and scope made possible by modern advances in knowledge.

Specialized courses, which are conducted within the strict limits of a technical discipline, may be excellent preparation for the professional worker in that field; they are not likely to provide for the best use of leisure by the liberated modern man.

This sickness of modern man is manifested most clearly of all, however, in the individualism and nationalism which make power an end in itself.

The second is that the Church through its gospel has something to say to the modern man which could alleviate his frustrations and fears, his insecurity and loneliness, and lift both individual and corporate life out of its present morass to firm foundations.

Within two centuries, men of the caliber of Copernicus, Leonardo da Vinci, Kepler, Galileo, Gilbert, Newton and Boyle all arose to cut a path which enabled the modern world to emerge from the ancient one.

Whereas in the primitive society it was the power of nature which controlled man, in the modern world it is the forces of the social system which exercise this external dominance:

We can not share in this mythological picture, continues Bultmann, because we live and think within «the world - picture formed by modern natural science» and within «the understanding man has of himself in accordance with which he understands himself to be a closed inner unity that does not stand open to the incursion of supernatural powers.

He does not... destroy my faith, but he forces me to re-examine my faith and to re-discover its power in the contemporary scene which he seems to understand in clearer terms than I do... The real significance of the sermon lies in the fact that Bishop Pike is aiming to revive the new generation's lagging interest in religion and to have religion speak in terms modern man can understand.»