Sentences with phrase «with sacred meaning»

Protestant societies marked «a shift from the enchanted world to a cosmos conceived in conformity with post-Newtonian science,» in which the world, though no longer permeated with sacred meaning, nonetheless «declares the glory of God» in its «design, its beauty, its regularity, but also in its having evidently been shaped to conduce to the welfare of God's creatures, particularly of ourselves.»

(4) Political institutions became embued with sacred meaning, educational and legal institutions (and their personnel) being the manifestations previously discussed.

Not exact matches

Scripture is already a theological reality identifiable with Christ, and so the «material text should not be called Holy Scripture strictly speaking, since these manuscripts are only sacred to the extent that the sacred meaning accompanies them.»

I mean, even the Egyptians had their own set of abominations, such as not sitting to eat with the Hebrew people because they ate sheep and sheep were sacred to the Egyptians.

This also means that, flowing from Mary's role in God's plan, all womanhood is sacred and sacramentally (physically and spiritually) expresses the whole created world's call to co-operate with God in bringing God's children to birth and maturity in the life of God in the image of Jesus.

Progress always means change, and change is seldom easy, especially when we are dealing with subjective and even sacred issues in our lives.

Christian eschatology and Incarnation now are seen to mean a total affirmation of the world, a total identification of the sacred with historical reality.

(Exodus 3:13 - 14) In consonance with this traditional attitude, the Jews, from reverential motives, substituted adonai, meaning «lord,» for the sacred name in their reading of the Scriptures; as a consequence, in the thirteenth century Christian Hebraists mistakenly used the consonants of the name jhwh with the Hebrew vowels of adonai, thus getting Jehovah; but behind this later mystification lay in primitive times the recognized unwillingness of any god to surrender possession of his secret name, lest the possessor thereby gain control over him.

The sacred text was read with the Fathers of the Church, accompanied by commentaries and catenae, with frequent glosses explaining the meaning of difficult....

This, at any rate, is the way in which I approach the meaning and reality of the sacred and profane, and thus I would resist Father Heisig's point that I understand the profane as a passive element that evolves only through its association with the sacred.

«To speak of God's Kingdom,» says Wright, «is thus to invoke God as the sovereign one who has the right, the duty, and the power to deal appropriately with evil in the world, in Israel, and in human beings, and thereupon to remake the world, Israel, and human beings... When full allowance is made for the striking differences of genre and emphasis within scripture, we may propose that Israel's sacred writings were the place where, and the means by which, Israel discovered again and again who the true God was, and how his Kingdom - purposes were being taken forward... Through scripture, God was equipping his people to serve his purposes.»

The Catholic «right to life» mentality and the broad Middle American ethos it symbolizes hold that human life is a sacred trust, that its meaning is anchored in transcending mystery, and that it should therefore be received and protected with awe.

Gadamer, of how the inspired text, which we question in order to find its meaning and relevance, questions, criticizes, challenges and changes us in the process -» Some who today raise the proper question, whether there are not culturally relative elements in Paul's teaching about role relationships (an the material has to be thought through from this standpoint), seem to proceed improperly in doing so; for in effect they take current secular views about the sexes as fixed points, and work to bring Scripture into line with them - an agenda that at a stroke turns the study of sacred theology into a venture in secular ideology.

It would occur by means of what Hegel terms «pure negativity» or the «negation of negation,» and it would move through the reality of the profane to a final or eschatological sacred that reconciles the profane with itself.

Perhaps it even meant a less sophisticated view in the sense that reason did not dare to deal with the sacred power.

Images are truly filled with spiritual meaning and power; they are integrated into the sacred world, but belong to reality, to this human world.

We concluded that there are several reasons that could be used to support an argument for choosing Jesus as our compass, for granting him a sacred role as meaning - giver: first, we are not aware of any especially good alternatives; second, his ability to serve in this role has been confirmed in many faithful lives; and third, in choosing him we align ourselves with a compass which is in the public domain, and as such our interpretation is subject to the correction of tradition and public debate.

We need a new and authentic development of doctrine that will allow us to see the mysteries of human sexuality and its sacred meanings more clearly so we can proclaim it to the world with greater clarity.

And we have put in their place a way of identifying Jesus that addresses our questions of meaning and that ties him once again with the sacred.

Each of the four ways must be critically connected with the other three, or else it runs the risk of losing its religious character altogether (if by «religion» we mean a receptivity to the reality of sacred mystery).

In baptism, we are all anointed, that is, «marked» with the sacred oils, which means that we are set aside, consecrated, and dedicated for the work of God.

Altizer is aware that for Brown «unrepressed life would be timeless or in eternity,» and he notes that «Brown seeks a libido that is unaffected by the Oedipus complex; and this means a libido that has not murdered God, a libido that is unfallen and still in union with the sacred» (p. 174).

The secular and sacred lines are drawn clearly, so that in multireligious India «this can mean either a fundamental separation of the state from religious activity and affiliation, or impartial state involvement on issues relating to religious interests of different communities.52 The problem with this school of thought from the point of view of religious (Christian) and ethnocultural (Dalit and Adivasi) minorities is obvious.

In 2012 the lines between the sacred and the profane will get even more blurry: Scientists will religiously maintain their search for the elusive God particle (they won't find it); evangelical sports superhero and Denver Bronco quarterback Tim Tebow will continue to be both an inspiration to the faithful and an object of scorn to skeptics (he will be watching, not playing in, the Super Bowl); at least one well - known religious leader or leading religious politician will be brought down by a sex scandal (let's hope all our leaders have learned a lesson from former Rep. Anthony Weiner and stay away from sexting); and the «nones» - those who don't identify with one religion - will grow even more numerous and find religious meanings in unexpected places (what TV show will become this season's «Lost»?)

Our new Pope discloses that faith arises from a personal encounter with God's Word that infuses a person's existence with new meaning — but that this encounter is possible only within the faith community, in which are rendered accessible the sacred Scriptures, sacramental grace, fraternity and service to the Lord in others.

To make this point, Pope Francis appeals here in this address and elsewhere to John XXIII's words at Vatican II, Gaudet Mater Ecclesia: «For the deposit of faith, the truths contained in our sacred teaching, are one thing; the mode in which they are expressed, but with the same meaning and the same judgment [eodem sensu eademque sententia], is another thing.»

This tendency to look for fixed meanings, authoritative images, sacred words, divine revelation, ultimate moral norms, the truth, is finally the expression of our own insecurity with human relativity and a symbol of our desperate need for security.

Confession expunged sins so that the devil was compelled to erase them from his record.41 Alongside of the sacraments were the sacred ceremonies, often immemorial usages reaching back into a remote pagan antiquity, invested now with Christian symbolism, teaching rnen the sacred meaning of the seasonal round.

The prophet, endowed with this ecstatic character and given access to these sacred mysteries, reports his experiences and interprets their meaning, as far as he is able, to the congregation.

Working with sacred sound as a means of connection to the Ground of Being is known as Naad Yoga.

That means nobody's secrets are sacred with me.

It is typically understood as the inner experience a person has in regard to or in relationship with the divine, sacred or transcendent, or with what provides meaning to that person's life.

I mean going a bit further with the Zelda parallelism, that's also a series that has high expectations and at the same time the fanbase puts it in a pedestal and treats tradition as something sacred.

And that just doesn't mean a space for you to work in (although that is vital)- he means that you need to have the confidence to share your creations with the world, allowing them to have their own sacred space where they can go on to inspire others.

The theme of the show marries the often sacred and sensual traditional use of the human back to represent form with the more abstract concept of what it means to be «back to back».

So if you ever wonder why I share so much of myself with the world, from the sacred to the profane, the answer is that I think everyone could use this license to be who they are and enjoy what that means.

From shimmering birds to spirit heads and deer sconces complete with flowers and lights, Josephson celebrates the beauty of sacred objects, investigating their meaning and exploring their connections to art.

It also means reconnecting again and again with the sacred dimensions of life and Earth — and feeling how each gesture throughout my days is an opportunity to give voice to this experience.