Quotes About Human

On Noah's Ark, there were three kinds of beings. The Ark itself which is the plant mind, the animal mind and the human mind. All are living beings, therefore also having a soul.

Only reincarnation can alleviate the fear of death. Thus, causing human beings to refer to it with all soft names.

The destruction of the United States is already visible, as the rights of the state eclipse the human rights.

The soul is the only difference between human beings and the dead.

The truth, or rather, reality is far from any human can ever reach.

We say one thing while wishing for another. It's human nature.

the most awesome power every human being possesses: the power to influence earth from heaven through prayer.

You can sit down and think of everything a woman ought to be - even write it out, if you choose, and when you get through you'll discover that you've written an accurate description of Judith Sylvester. Sometimes I wonder whether she's merely human, like the rest of us, or a saint temporarily come to earth to make us think better of a world that has her in it.

And the simple act of listening is crucial to the concept of language, more crucial even than reading and writing, and language in turn is crucial to human society.

And the journey is an evocation of three things in particular: a landscape that is incomparable, a time that is gone forever, and the human spirit, which endures.

All history involves selection, and it is always human beings who do the selecting.

We have lived for too long in a world, and tragically in a Church, where the wills and affections of human beings are regarded as sacrosanct as they stand, where God is required to command what we already love, and to promise what we already desire.

When human beings give their heartfelt allegiance to and worship that which is not God, they progressively cease to reflect the image of God.

The resurrection declared that Jesus was not the ordinary sort of political king, a rebel leader, that some had supposed. He was the leader of a far larger, more radical revolution than anyone had ever supposed. He was inaugurating a whole new world, a new creation, a new way of being human. He was forging a way into a new cosmos, a new era, a form of existence hinted at all along but never before unveiled.

To begin with, you have to grasp the fact that Christian virtue isn't about you—your happiness, your fulfillment, your self-realization. It's about God and God's kingdom, and your discovery of a genuine human existence by the paradoxical route—the route God himself took in Jesus Christ!—of giving yourself away, of generous love which constantly refuses to take center stage.

We should allow ourselves, on a regular basis, to be struck anew by the thick, rich, multilayered nature of these four documents, so full of vivid human scenes, but so evocative in their resonance of meaning about the world, God, life and death, and pretty much everything else.

The wrath of God is simply the shadow side of the love of God for his wonderful creation and his amazing human creatures. Like a great artist appalled at the way his paintings

there is no such thing as a god's-eye view (by which would be meant a Deist god's-eye view) available to human beings, a point of view which is no human's point of view.

What is needed is history, genuine history, multi-faceted history, 'thick description' history that takes seriously the full range of human life and culture.

The living God comes into his world in the person of Israel's representative, to do for Israel and the world what they could not do for themselves, to be the place of meeting between the Creator and his human creatures.

The question Paul faces in 3:21–26 is then the double problem of human sin and idolatry, on the one hand, and the divine faithfulness, on the other.

His intention was to bring his creation forward from its beginnings to be the glorious place he always intended and to do so through this human family.

The reason we commit "sins" is because, to some extent at least, we are failing to worship the one true God and are worshipping instead some feature or force within the created order. When we do that, we are abdicating our responsibilities, handing to the "powers" in question the genuine human authority that ought to be ours.

The mode in which that glory is to be seen in the present is praise. "I will sing praise to my God while I have being." The glory of God, said the theologian Irenaeus, is a human being fully alive.