Sentences with phrase «world as the soul»

Awakening from total amnesia, you enter the world as a Soul Reaper — a gladiator in the nation's only kill - or - be-killed reality show.

Not exact matches

Dig Deeper: An Eye Bank Bets on Best Practices How to Become a Social Entrepreneur: Think of It As a Business «The modern non-profit must adopt many of the same strategies, policies and best practices employed by successful enterprises in the for - profit world, but not at the cost of its soul,» writes Scofield.

Unlike Elon Musk, Ma is optimistic about the future of humanity in an A.I. - filled world as long as we prepare the next generation properly by nurturing their souls as well as their analytic and computational skills.

As the beloved originator of the Chicken Soup for the Soul ® series, he's taught millions of individuals his modernized formulas for success, and now certifies trainers to teach his content and methodology all over the world.

For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those who indulge in the lust of defiling passion and despise authority.

I see Him as a loving God who sent His one and only Son to go through the most horrible form of execution that the world has ever known in order to save my soul.

And to be reminded of that parable is to recognize Binx as a wanderer within a limited local compass: a small geography that provides all the complexity of place as one might discover that complexity the world over, insofar as man is wayfarer, that is, insofar as man is a soul seeking its cause as a «self.»

As we grow into the world as infants, the exigencies of our physical nature lead us further and further away from the purity of soul suggested by baptism, while habitual responses gain the upper hand over our wish to follow the prompting of our higher naturAs we grow into the world as infants, the exigencies of our physical nature lead us further and further away from the purity of soul suggested by baptism, while habitual responses gain the upper hand over our wish to follow the prompting of our higher naturas infants, the exigencies of our physical nature lead us further and further away from the purity of soul suggested by baptism, while habitual responses gain the upper hand over our wish to follow the prompting of our higher nature.

How do spiritual realities, such as the soul, fit into the world of matter described by physics, chemistry, and biology?

In any case, in the following paragraphs I will first analyze Whitehead's remarks in Process and Reality on societies as the necessary environment for the ongoing emergence of actual occasions and then show how this analysis throws unexpected light on Whitehead's further explanation of the hierarchy of societies within the current world order, in particular, the difference between inorganic and organic societies, and, among organic societies, those with a «soul» or «living person» and those without such a central organ of control.

So we learn that Jesus Christ gives an ordinary man His own identity, as Head of His Body the Church.This makes the man's soul a reflection of Himself so that He - Jesus - can continuously minister His redeeming love to the world.

«If anyone asserts that Adam's sin affected him alone and not his descendants also, or at least if he declares that it is only the death of the body which is the punishment for sin, and not also that sin, which is the death of the soul, passed through one man to the whole human race, he does injustice to God and contradicts the Apostle, who says, «Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned» (Rom.

[14] As Bonaventure explained: «The mirror presented by the external world is of little or no value unless the mirror of our soul has been cleaned and polished».

Because, my God, though I lack the soul - zeal and the sublime integrity of your saints, I yet have received from you an overwhelming sympathy for all that stirs within the dark mass of matter; because I know myself to be irremediably less a child of heaven than a son of earth; therefore I will this morning climb up in spirit to the high places, bearing with me the hopes and the miseries of my mother; and there — empowered by that priesthood which you alone (as I firmly believe) have bestowed on me — upon all that in the world of human flesh is now about to be born or to die beneath the rising sun I will call down the Fire.

Let others, fulfilling a function more august than mine, proclaim your splendours as pure Spirit; as for me, dominated as I am by a vocation which springs from the inmost fibres of my being, I have no desire, I have no ability, to proclaim anything except the innumerable prolongations of your incarnate Being in the world of matter; I can preach only the mystery of your flesh, you the Soul shining forth though all that surrounds us.

They obey the established laws, but in their own lives they surpass the laws... In a word, what the soul is in the body Christians are in the world... The soul is enclosed in the body, and itself holds the body together; so too Christians are held fast in the world as in a prison, yet it is they who hold the world together.

On the road to a bolder comprehension of the universe the children of this world day by day outdistance the masters of Israel; but do you, Lord Jesus, «in whom all things subsist», show yourself to those who love you as the higher Soul and the physical centre of your creation.

He never thought, after the Greek fashion, of soul as pure being, capable of disembodiment, but spoke, as his Jewish contemporaries did, of future life in terms of bodily resurrection, and on that basis he discussed life after death with the skeptical Sadducees, protesting only against the popular, contemporary ways of conceiving the raised body and its uses in the next world.

This self love is sin.God never forced chaos on us.we gave in to satan's lies about evil being an inherent necessity.Jesus said he was the way, the truth and life.He was the life (love) that everyone craves for, he is the truth which meant that his love was our only need and he exposed the lies of satan that we could attain bliss on subordinating people to our cravings.Sinning people don't accept a God who requires us to renounce ourselves because they are not convinced of God's love being enough for them and they are afraid to destroy their identity and live for the Glory of God.So, upon death, these souls realize that the physical world was just a shadow of God's love (the nature, food etc) and their own lies (violence, self love etc) and realize that love is their only need.They pursue it from other soul beings but are hurt that there's only hate and self love.They are afraid to approach the light because they don't want to renounce their identity as they have not recognized God's love before.

The word which in the English Biblical translations is generally rendered «soul» or «spirit» usually means simply «life,» as in the well - known saying: «What shall it profit a man if he gains the whole world and loses his soul?»

In this context the book elaborates that suffering is not to be feared but rather embraced as «a sure pledge of His tenderness... This guarantee, this real testimony of the Beatific Vision, which made the souls of the saints sigh with joy, is not the brilliant successes of this world, or temporal glory or happiness, but trialsand suffering» (p. 294).

She shared his sufferings and she entered into the charity of His Sacred Heart and His prayer for the world, not just as only a mother could, but as only a sinless soul can.

The ancients, too, vaguely sensed these difficulties, and always imagined the spirit or soul as having some body or form, even though, of necessity, it had to be of a ghostly or ethereal «substance», and pictured a spirit or soul world in which the soul found community.

You said in your soul, I will be empire of empires, overshadowing all else, past and present, putting the history of old - world dynasties, conquests behind me, as of no account — making old history a dwarf — I alone inaugurating largeness, culminating time.

One more point, according to the epistle of James, the prayer of the righteous are effective, therefore as the monks heal their souls, their prayers for the world will also become more effective (less about them, more about the salvation of the world).

He emphasizes the affirmation of the goodness of the material world, the refusal to regard the body as evil, and the significance of the resurrection doctrine in opposition to the Greek views of the immortality of the soul.

'» (90) The prevailing attitude, he shows, is heavily influenced by the Platonic concept of an evil material world and a perfect immaterial soul, as well as a misunderstanding of Scripture in which heaven, (as a kind of final resting place for the soul), is emphasized over the clear biblical picture of a new heaven and new earth for which believers will be physically resurrected.

Hartshorne describes the soul - body analogy for the relationship of God and world as follows:

Nevertheless, influenced by more atomistic modes of thinking inherited from the Greeks, many Christians came to think of the self as a soul isolated from the body and cut off from the world by the boundaries of the skin, an immortal substance in a perishable body.

Referring to Plato's depiction of a «world soul» in the Timaeus, Hartshorne posits that just as people have a mutual relationship of response and reaction between the cells of their body and themselves, there is a similar mutual relationship of feeling between God and cell - like elements within the world: atoms, cells, people.

The danger, for those who start from the spiritual end, is Indifferentism; neglect the affairs of the world and save as many souls out of the wreckage as possible.»

In all of this activity, the soul is constantly relating to, experiencing the body as its body, and the body is sensing the world as a world for its soul.

Take any traditional objection to accepting the old Platonic analogy of God as the World Soul and it can be shown that the objection stands or falls with aspects of a tradition which philosophy has been moving away from since the middle ages — for instance ideas of sheer infinity, sheer immutability, also what is usually meant by omnipotence.

It is not, as Descartes would have it, a soul locked within your body and isolated from the world.

This process received a tremendous boost after World War II, as veterans, hoping to save the souls of the people they had liberated or defeated, returned to the fields where they had once fought.

But with one proviso: that the world in question shall have reached a stage of development so advanced that its «soul» can be detached without losing any of its completeness, as something wholly formed.

In the one the hot blood has grown cool, in the other it has become quite cold; and although I have spoken of them in the past tense, as if they were merely historic, yet Stoicism and Epicureanism will probably be to all time typical attitudes, marking a certain definite stage accomplished in the evolution of the world - sick soul.

For example, there is the distinction which men make between themselves as souls, selves, or thinking beings, over against the inanimate world of rocks, trees, and mountains.

There in the closed room, where one probed and treated the isolated psyche according to the inclination of the self - encapsulated patient, the patient was referred to ever - deeper levels of his inwardness as to his proper world; here outside, in the immediacy of human standing over against each other, the encapsulation must and can be broken through, and a transformed, healed relationship must and can be opened to the sick person in his relations to otherness — to the world of the other which he can not remove into his soul.

Therefore they can not endure what even to them seems a contradiction, and which as reflected from the world around them appears much more glaring, that to be concerned for one's own soul and to want to be spirit is a waste of time, yes, an inexcusable waste of time, which ought if possible to be punishable by law, at all events is punished by contempt and ridicule as a sort of treason against men, as a froward madness which crazily fills up time with nothing.

Gensis is a beautiful story of the fact that at someplace in sometime, the world evolved through God's hands as did a soul.

More important, this meant that for Socrates the categories in which he thought about the soul were derived from the experience of the world as it was given especially in vision.

By their profession of faith, their worship and life, the human beings in the Church form as it were the one expression in which the hidden grace promised and offered to the whole world emerges from the abysses of the human soul into the domain of history and society.

If we are truly honest with ourselves, each of us would feel that the world would be a better place if every soul on the planet shared our views and believed exactly as we do.

«That which is the finest, essence — this whole world has that as its soul.

Such a description presumes academic rigor and loving care of the Christian lore (not conventional catechesis) and the corporate nurture of the soul as well as the mind — for life in the world, not out of it.

They can only be regarded as manifestations, at various levels, of the neuter world soul.

Since the Greeks (as indeed most of the ancient world though often in vague and undefined ways) were accustomed to think of death in terms of the survival of an immaterial soul, the Jewish emphasis on the resurrection of the fleshly body seemed not only unnecessary, but unspiritual and even repellent.

So that in line with, and gradually replacing, the thrust from behind or below, we see the appearance of a force of attraction coming from above which shows itself to be organically indispensable for the continuance of the sequence, indispensable for the maintenance of the evolutionary impetus, and also indispensable for the creation of an atmosphere enveloping Mankind in the process of totalization, of psychic warmth and kindness without which Man's economic - technological grip upon the World can only crush souls together, without causing them to fuse and unite... The «pull» after the «push», as the English would say.

But let there be revealed to us the possibility of believing at the same time and wholly in God and the World, the one through the other; (In a Christ no longer seen only as the Savior of individual souls, but [precisely because He is the Redeemer in the fullest sense] as the ultimate Mover of anthropogenesis.)