Sentences with phrase «what community experience»

What community experience ought to they get hold of and other factors for that issue.

Not exact matches

But the power of what Dinner Lab is doing comes into focus when you step back a bit and look at the community of people who participate in the Dinner Lab experience.

Sobey has redesigned its MBA program to emphasize responsible leadership through an eight - month integrative course, and it employs active learning through what it calls «immersive» experiences focused on entrepreneurship, community and not - for - profit leadership, and an international class trip.

It ranks Facebook, YouTube, Instagram, Twitter, Snapchat, and LinkedIn on security, community, user experience, and content authenticity and shareability to help brands and marketers make informed decisions about what platforms to spend their marketing and branding dollars on.

But what I do know is this: From that sharing of tips, tricks, rumours and urban myths emerges a gaming experience with more sense of community than anything I've seen in years.

What customer experience are you delivering your customers, audience, partners and community online?

And what I think we're seeing now in the first part of this year with the market correction with the experience is a new and rejuvenated community that understands the reason for regulation: not to put handcuffs on people, but ultimately to say, listen, this is best for the community, this is best for the global economy moving forward, and it is time we take noticed to move responsibly forward.

My experience of Hurricane #Irma, how you can help local #BVI community & what now needs to happen https://t.co/uB3B1lj1tn pic.twitter.com/wp 9hAyQGoG

At the same time, I saw that even with tribesmen of varying investment experience and knowledge here was a community which was less focused / obsessed on «which stock» or «when i will get my target price» or «will you tell me what to buy» and more focused on rational discussions — analysis which can be understood clearly by visitors with basic investment and stock market terminology knowledge.

It brought to mind my own experience with the funeral of a dear lady who'd lived what we call around here «a hard life» and was best known in the small rural community as «the bootlegger's widow.»

In fact, in the last church I pastored, a Vineyard church, I experienced a level of community so rare few people understand what I mean.

Viable, wholesome community is what each of us needs in order to experience well - being, care and support.

I do find what you have mentioned about TLS in other communities however and perhaps it would be my experience if I were to be involved now.

The 1938 report Doctrine in the Church of England says that «every individual ought to test his or her belief in practice and, so far as his or her ability and training allow, to think out his or her own belief and to distinguish between what has been accepted on authority only and what has been appropriated in thought or experience».23 Such an emphasis has to allow for variety of belief and view within the community.

We may not worship the same gods, and we may have different concepts of what deity is, but as a community we don't invalidate someone else's religious experience.

In today's consumer - oriented, capitalistic culture, where people are used, abused and disposed of like nonreturnable soft - drink cans, where «liberation» has been invoked to justify selfishness, it may be that the time has come for the church to say again what it has always believed — that there is no way for individuals to «flourish» without the kind of communion and community and the permanent, deep, risky commitment that true Christian love demands — qualities that are perhaps best experienced in the yoking of a man and a woman in marriage.

In the case of the first Christians, they had the important challenge not only of formulating Christian doctrine which was faithful to what had been experienced by the believing community, but also of weeding out doctrines which could not be considered part of the Christian experience.

I did however experience two weeks ago at our worship gathering (what I call it cause we do very little serving so doesn't justify the name worship service I feel) and I talked about that church you posted about once — the one where the biker is involved and the pastor leading the church out into their community — and turned it on our congregation asking, what can we do in our community?

We simply do not know what community would look like in a modern city because our deepest cultural experience with it comes from the 19th century, in the small - town, face - to - face relationships of an agrarian economy.

They are learning what it means to follow Jesus into the world, to experience true community with other believers, to read Scripture in a new light, and to serve others out of love rather than compulsion.

But if you can find a community where you can exercise your freedom and experience mutual respect, then you've found what you're looking for.

The second question is that of systematic theology proper: What systematic model, informed by the criteria determined for fundamental theological discourse, will allow a specific historical community of faith to articulate its particular vision of reality in a manner that makes it available for the wider community without being wrenched from its own historical experience?

They do have their own active and creative manner of collectively representing their historicity, which I am arguing, is closely intertwined with their experience with what they take to be the Divine Power, Ellaiyamman as the goddess of the Paraiyars is a pivotal symbol of the source (and the hope of protection) of this distinct physical and conceptual space: she conserves their geographic space by guarding their particularity as a community and she represents their conceptual space as self - reflective human beings.

For our ethical considerations on peace, peace - ministry, conflict resolution, Christians may profit from reading the Old Testament, our Holy Scripture, as a witness to the experience of a people in war and peace with other nations and as a reflection on what peace requires of the community.

I think that what all these changes add up to is the statement that nothing extraordinary is going on, that what is happening is a gathering of ordinary people enjoying the experience of community.

What does this mean for the actual, on - the - ground experience of living alongside the plurality of religious communities — and nonreligious ones too — that we can not escape or ignore in our world?

So the law of love which is the requirement of community is a law which can be formally stated as a principle of action; but community must be experienced in life before we can really say we know what it is.

It arises in the shared experience of the community of those who through Jesus of Nazareth and what has followed upon his life have discovered that God stands by man even when man is in the wrong.

What they experienced within the Christian community was evidence in plenty that there was a sense in which the new age had already come.

I long for our communities to be a tangible representation, a sign along the road, of what it looks like when men and women of all ages, nations, experiences, intellectual abilities, socio - economic backgrounds all gather together to glorify God.

For if this possibility is excluded on a priori grounds, the experience must be interpreted another way: as an unwarranted enthusiasm, as the presence of human love in community, as the activity of God mediated through the community's memory of Jesus, or what have you.

Can you imagine what would happen if we made a little room for their voices and experiences in our communities?

Most have never experienced any sort of community like what they have found here.

When, however, one investigates where and when and what this «resurrection - event» really is, what he ends up with is the community's experience of the Christ - Spirit within it.

Now what we have in the New Testament is the account of an event, Jesus Christ, as that event occurred — that is, as it was experienced, responded to, became effective — in the community of his followers and their immediate successors.

We can not know the meaning of Jesus in the early church except as we know what he actually was within the experience of the men and women who formed the community.

What is it in the experience of Latin American Christians that allows such a community to celebrate wholeness in the midst of «deprivation»?

In the same way, the New Testament discusses the Church in the light of what God has achieved through Jesus (for example, I Corinthians 3:10 - 15, Ephesians 2:11 - 22); conversely, it speaks of God and Christ in the light of what the community has experienced (for instance, Romans 1:1 - ff, Hebrews 2: 10 - 18).

What is striking is that reflection coming out of life experience and Biblical study in communities that have taken for granted the reality of God converge so far with the ideas of God that come from those who have wrestled with, and proposed alternatives to, the dominant philosophical views.

It needs to declare what are the external and overriding criteria, based on shared human experience, that its qualified defense of communities requires; it needs something like natural law.

What is destroyed in the loss of the ecosystem, therefore, is not only the intrinsic value of myriads of individuals making up the forest community but also very important additional contributions of the forest to the intrinsic value of human experiences.

The corrective is to be found in the New Testament experience; what emerged in the first century world was a profoundly revolutionary community, rooted in a new understanding of history and of human purpose.

As we live in communities shaped by these practices, we will experience anew what it means to be forgiven — and forgiving.

When someone feels like they belong in a community, it causes them to be much more receptive to what we believe / experience about Jesus.

Such residential experiences of what Briel called a «truly Catholic community of conviction» lend themselves well to serious vocational discernment, and to the formation of true leaders for the future.

Furthermore, the Christian community exists in the contemporary world in which Christian people have their own specific experience and grasp of what this tradition, grounded in the apostolic witness to the originating event, can mean to them.

But exactly what he said and exactly how he acted is filtered, for all of time, through those who saw and heard him: «The only knowledge we possess of the Christ event reaches us via the concrete experience of the first local communities of Christians who were sensitive of a new life present in them.»

I don't know what your experience is at SEBTS, but it seems that the community of specialists found in some seminaries are missing some essential elements to truly connect with the world and mission.

If baptism results in the formation of a new community (something that has been questioned in view of the Dalit experience) then what is the relationship between the old and the new communities?

I really liked the blog and tackling an issue about what holds community together — and from my experience also — love is the great glue.