Sentences with phrase «by means of images»

The ECJ found that a trade mark may consist of a sign, which is not in itself capable of being perceived visually, provided it can be represented graphically, by means of images, lines or characters, and that its representation is clear, precise, self - contained, easily accessible, intelligible, durable and objective.

Not exact matches

The common image of Calvinism — and I hear it portrayed in this way often, even by people who know some things about theology — is that the religion of John Calvin is a mean - spirited, narrow - minded perspective where a nasty God decides to save a few people while arbitrarily consigning the vast portion of the human race to eternal suffering.

By giving up my sexuality to God, I mean I want God to transform it, as well as every part of me to his image.

and there has yet to be definitive proof of ape evolving into human if you have it please by all means post it the world would like to see it, oh and you forgot to put in how evolution has as many gaps as any religion like Genesis Park describes a number of images drawn by Neanderthals and by humans in the Middle East which resemble dinosaurs.

And yet what is equally true is that we are each made in the Image of God, which means (among many other things) that our worth as humans is never diminished by our actions.

Pondering this image, I couldn't help posing other questions: What exactly do we mean by a «true image» of Jesus?

What we know as the traditional image of the Incarnation is precisely the means by which Christendom laid the ground for an inevitable willing of the death of God, for this traditional image made possible the sanctification of «time» and «nature,» a sanctification finally leading to the transformation of eternity into time.

And the religious response to this suspicion is in each case the same: the formulation, by means of symbols, of an image of such a genuine order of the world which will account for, even celebrate, the perceived ambiguities, puzzles and paradoxes of human experience.

Images and patterns are the stuff of the imagination, which is the capacity that unifies data into wholes; it does so by means of patterns rather than abstract concepts.

The context of Genesis 1:26 - 27 gives us the best clues as to what is meant by «image» and it probably refers to the things that set us apart from animals — our intellect, emotions, will, authority to rule over creation, desire for relationships, and other non-physical attributes and characteristics.

They are not one - dimensional archetypes but people, which means that Lance Armstrong, despite his celebrity, is really one of us — a human being, made in the image of God, marred by sin and living in a broken world.

I would suggest that in our day the power of images to objectify invisible values and meanings has been appropriated by secular institutions.

One must not forget that, in systematic botany, androgynous means the male flowers are above (superior to, as botanists say) the female flowers, which is hardly the image intended by the appropriation of the term by process theologians.

But it is being replaced by «a highly differentiated and individuated urban culture,» which is not described in images at all and which completely drains the initial image of meaning.

In answering this question, Koerner explores the equivocacy of images and (largely futile) attempts to nail down an image's meaning by means of verbal gloss.

If the basic purpose of the study of man is defined by the image of man as the creature who becomes what only he can become through confronting reality with his whole being, then the specific branches of that study must also include an understanding of man in this way, and this means not only as an object, but also, to begin with, as a Thou.

Their function is to disseminate widely the resources of culture by means of words and images.

To identify God with one of the images that is thus produced is to allow the image to conceal the imageless One, and this means a limitation by man of the fullness of his dialogue with God.

In parables, says B. B. Scott, «Kingdom as symbol is brought into conjunction with an image created by the metaphor, and that conjunction is the moment of meaning.»

Running parallel also means that mental processes must be synchronized by innumerable specific laws, for all kinds of sensations — red, sweet, cold, painful and so on — all mental images, feelings, thoughts and acts of volition must have a special physiological correspondence.

In each, God's activity in the world is suggested by means of an organic metaphor: in Isaiah and the parable of the sower, the word of God is imaged as a seed; Paul speaks of the birth pangs of creation.

Macmurray gives content to the doctrine that man is created in the image of God by saying this means we are created for freedom and for equality.

The vision of a church that serves has by no means been replaced by the image of a self - serving church.

Quite specifically, since God creates and governs through his Word, and the human being is the image of God, called by God to subdue (govern) and have dominion (command), he can only do it by the same means; that is, the word.

As long as one's size and sense of worth are measured by the strength of one's capacity to influence others (and this influence always takes the form of shaping the other in our image), as long as power is associated with the sense of initiative and aggressiveness, and passivity is indicative of weakness or a corresponding lack of power, then the natural and inevitable inequalities among individuals and groups are the means whereby the estrangements in life become wider and deeper.

If the superapostles could bring the audience into sacred acoustical space by means of their recitation of texts, Paul could show a different, more powerful image of himself through the performance of his letter.

By a «larger» self, I mean a large - hearted self, images of which I derive from the Christian story, such as the life, teachings, death and resurrection of Jesus, interpreted and reinterpreted throughout the tradition.

This is exactly what the Bible means when it asserts that man was created in the image of God, and what theology means by its doctrine of the imago Dei.

The revelation of God, given in Scripture, is regarded as authoritative only insofar as it provides clarifying images which illuminate experience as it is critically interpreted by reason.Theology within this framework articulates the meaning of the inherited tradition of the Christian community in the light of empirical knowledge supplied by the sciences.

These two ideas are closely related and, in my judgment, have an importance for Paul and are intended with a literalism and realism which can not be affirmed of any of the other images, although, as will soon appear, I am by no means dismissing the second and third of them as mere metaphors.

(Romans 8:28) The love of God is by no means glamorous, for, as Rodrigues demonstrates, God even loves those who betray Him and defile His image.

On the other hand he contrasts his theory of becoming with Bergson's on the grounds that the latter denies to the human intellect the power to grasp pure becoming as such and by means of spatialized images to achieve an insight into its true being.

Anyone who has spent the Christmas season travelling among the sickbeds of parents and relatives, whilst surrounded by photographic images of unreal Christmases celebrated only by models and actors, knows how hard the «commercial Christmas» is on those who have no means for it.

H. Richard Niebuhr suggests that these sources offer to faith, among many other rich elements, the gift of an image that makes intelligible what would otherwise remain unintelligible: «By revelation in our history we mean... that special occasion which provides us with an image by means of which all occasions of personal and common life become intelligiblBy revelation in our history we mean... that special occasion which provides us with an image by means of which all occasions of personal and common life become intelligiblby means of which all occasions of personal and common life become intelligible.

Following a suggestion made by Dietrich Bonhoeffer, Barth says that the connection in Genesis between the imago dei and the creation «male and female» is not incidental, but that this primary form of human community indicates the meaning of the image of God in man.

The sacramental principle, in which created matter and form can be apprehended in some authentic way as images of God, and as ways towards union with Him, is fundamental to the Catholic and Orthodox attitude to art, whereas the Protestant theological system relies on the priority of the word over the image as the medium through which God communicates Himself to us, and by means of which we apprehend Him.

A law which properly has only this meaning: to release man from the world, to separate him from any interest in an independent cultural development, and to humble him in obedience to the transcendent power of God — of a God, whose image is not in any sense determined by the conception that man has of his own highest spiritual life.

If one grants that it is photons that are primarily carriers of information, the question arises how images with their special «qualitative feels» could possibly result from what might be called one - way leaps across a category gap»; that is to say, how entities that belong to the category of the actual (as feelings surely must) can be caused by entities that belong to the category of the potential (for photons, as carriers of information, merely convey «meanings in potentia»).

This special capacity to receive love is what is meant by feminine submission and is the basis of the image of the submission of the Church to Christ.

Macmurray gives content to the doctrine that man is created in the image of God by saying this means we axe created for freedom and for equality.

I am suggesting that we must think differently about what the saving love of God means if it is to speak to our time, addressing the question of the possible end of existence raised by, ecological deterioration and nuclear escalation and that we do this by thinking in different images.

By means of such «conceptual» prehensions the entity frames for itself a [234] self - image not of what it is but of what it ideally can be.

«So far now as we symbolize any system of psycho - physical activity, to which a generally unified or principal consciousness corresponds, by the image of a total wave rising with its crest above a certain «threshold,» we have a means of schematizing in a single diagram the physical solidarity of all these psycho - physical systems throughout Nature, together with their pyscho - physical discontinuity.

Vatican II by no means rejected the image of Body of Christ, or Mystical Body, but it subordinated all the images, including «People of God,» to the theological concept of the Church as sacrament, which Karl Rahner called the Grundidee of Vatican II's ecclesiology.

For Anselm, who made extensive use of it, this model was based on a profound experience of guilt interpreted by means of legal analogies.9 Second, the sacrificial victim model uses the images of the temple sacrifice.

This description is meant to bring to mind the image of a child learning by watching his father.

Best Image (nominated by Paul DeBaufer): Sarah Moon with «Crippling Lies and Tennis Shoes of Truth» «I grew up in a church and Christian school that taught me some unhealthy things about what it meant to be a woman.

The imperfect but meaningful image that expresses a part of what I understand Jung to mean by the collective unconscious is that of a fruit orchard.

Looking at art works of Asian Christian artists, I sometimes wonder whether some of them have reproduced outward forms and images of other religions at the expense of the inner meanings symbolized by these forms and images.

These contributions can enlarge and enrich the image of positive mental health by bringing an emphasis on values, meanings, and relatedness to the Spirit that permeates all of existence.