Sentences with phrase «as expressing understanding»

Later in the article, Graham is quoted as expressing understanding that the North Koreans did not allow him to preach: «Kim is this world's God.

Not exact matches

And I think, over time, as there has been certainly — there are more of us in the management ranks as there is more understanding of the value of diversity, I think the opportunity to be able to express ourselves and approach business in a way that makes most sense for us.

Seeing a symbiotic connection between professional image and confidence, Francois advises, «understand how style helps you advance your professional goals and how others perceive you as you express it.»

«Understanding your millennial workforce will better position companies for success, as this generation represents our future leaders and customers», Valerie Grillo, Chief Diversity Officer at American Express.

After spending the last 15 + years at leading consumer finance (and payment) companies such as American Express, MasterCard, and most recently PayPal, I came to understand global payment ecosystems intimately.

His former colleague and incoming Federal Reserve Chair Powell also expressed a similar view, calling Fed's balance sheet expansion tantamount to «short volatility position,» and private capital displaced by Fed's outsized presence would «find something else to do,» such as adding duration, credit and liquidity risk with implicit understanding that the central bank «will be there to prevent serious losses:»

Thus when late moderns come across, say, St. Anselm's famous phrase «fides quaerens intellectum» (faith seeking understanding), they are often predisposed to see it at best as slightly duplicitous, at worst as expressing a somewhat contemptible ambition: the aspiration of an irrational passion (fervent, tender, fierce) to the dignity of a rational conviction (cold, adamantine, calm).

I didn't prove anything by expressing my understanding of Scripture, just as you don't prove anything by expressing yours.

Marion expresses the theocentric understanding of man that he finds in St. Augustine: «Speaking to God, as the confessing praise does, implies first of all turning one's face to God so that he can come over me, claim me, and call me starting from himself, well beyond what I could say, predict, or predicate of him starting from myself alone.»

As long as the owners understand that their actions could negatively impact their business, then they should not be ashamed to express their faitAs long as the owners understand that their actions could negatively impact their business, then they should not be ashamed to express their faitas the owners understand that their actions could negatively impact their business, then they should not be ashamed to express their faith.

Wherever we find the whole church has expressed its shared understanding, we treat what is said as authoritative.

Although Brown does not uncritically agree with everything said by theologians of liberation, he presents his form of process theology more as a supplementation and conceptual grounding of their insights than as expressing a different understanding of the theological task.

Hence there arises what I think is one of the major reasons why the miraculous birth recorded in Matthew and Luke should not be regarded as a historical fact but as a midrashic or mythical way of expressing the truth that the person of Christ can not be understood exclusively within the dimension of humanity, but belongs also to the divine dimension.

As we seek to understand man theologically, it is necessary to remember that any words which express thoughts and feelings may have theological or religious content.

I think scripture is a rich metaphor created by human in an attempt to understand the presence of evil in the world, as well as to express their hope that it will end.

It may be understood to mean the will of God as it is expressed in Christ Jesus.

For Bultmann an understanding of existence is something we bring with us to the text as well as something we find expressed there.

Caldecott, as a Catholic philosopher, is perfectly placed to understand Tolkien's faith and how it is expressed in his work.

No doubt my way of seeking it is very different from process thought, such as that expressed in the writings of John B. Cobb, Jr., but this does not preclude the possibility that Cobb's di - polar theological understanding can not only challenge but also enrich a quest for total dialectical understanding and vision.

I can appreciate a lot of your views as expressed Don, but understand you come across a bit holier than thou.

I do agree that the innocence of God is not expressed all over the place in the OT, but since I am trying to understand God in light of Jesus Christ, and since the innocence of Jesus Christ is expressed all over the place, then this is why I try to read this innocence back onto God as well.

And yet we find ourselves in the strongest agreement with the German scholar, Professor von Rad, whom we have cited before, in his own expressed feeling that after all, legend is not an adequate term, so long as it is commonly understood simply as a mixture of history and unrestrained popular imagination (one part history, nine parts imagination — our comment, not his) We much better understand legend as a combination of history and meditation, and as motivated primarily by a concern to give expression to the meaning of history, as that meaning is conveyed by the faith that God makes himself known therein.12

God, he says, «is to be understood as the underlying reality (whatever it may be)-- the ultimate mystery — expressing itself throughout the universe and thus also in this evolutionary - historical trajectory... which has produced humankind.»

His own broad reach of interests is reflected in his remark that «to think as a Christian is to try to understand the stellar spaces, the arrangements of micro-organisms and DNA molecules, the history of Tibet, the operation of economic markets, toothache, King Lear, the CIA, and grandma's cooking — or, as Aquinas put it, «all things» in relation to that uttering, utterance and enactment of God which they express and represent.

The President and others who recognize the shortcomings of the colonization of peoples by more powerful foreign nations would do well to heed the words of Pope Francis — for whom the President often expresses admiration — about the new form of colonization, holding foreign aid as a hostage when their nation's views reflect a different understanding of the human person, one held by many Americans as well.

Since there's too much chaos and uneducated rhetoric as well as piles a assumptions bordering on lying, I personally can only assume the author truly has no intellectual understanding of the issue or issues surrounding gun control and has resorted to expressing a disconnected opinion without facts.

That collective emphasis, that understanding of man as fundamentally social, was derived from the classical conception of the polis as responsible for the education and the virtue of its citizens, from the Old Testament notion of the Covenant between God and a people held collectively responsible for its actions, and from the New Testament notion of a community based on charity or love and expressed in brotherly affection and fellow membership in one common body.

The implications of Israel's understanding of YHWH, as expressed in the first two commandments, are completely at variance with the way ancient man thought of the gods, and explain the iconoclasm which has been prominent from time to time in both Judaism and Christianity.

The word «evangelical» distinguishes that group in Christendom whose dedication to the gospel is expressed in a personal faith in Christ as Lord and whose understanding of the gospel is defined solely by Scripture, the written Word of God.

His lecture is sprinkled with expressions such as «the church leadership argues that...»; «the Church maintains that...»; and «the Church's position is...» We are clearly given to understand that he is not merely expressing his own views or speaking in his capacity as the archbishop of Los Angeles but is speaking for the Catholic Church.

But these findings are valuable in precisely those areas which most concern us if we seek the some sort of understanding of the historical Jesus as we have come to have of man in general — an understanding or image succinctly expressed in Dr. Dillistone's lecture: «This image is a «dynamic, temporal one that sees man as first of all an agent, a self,» who stands self - revealed only in the midst of the density of temporal decisions.»

The ultimate truth and hope of the Church, God and his Christ, will be expressed anew as though what in fact has always been preached were really understood for the first time.

The interpreter has to look for that meaning which a biblical writer intended and expressed in his particular circumstances, and in his historical and cultural context, by means of such literary genres as were in use at his time, To understand correctly what a biblical writer intended to assert, due attention is needed both to the customary and characteristic ways of feeling, speaking and storytelling which were current in his time, and to the social conventions of the period.

His reciprocal analysis retains the importance of a rational expression of the real (as the primary means whereby we express an explicit understanding of the world as such, both to ourselves and to others) while at the same time recognizing the aesthetic dimension that is present in any level of understanding (as grounded in the immediacy of experience).

They usually are content to demythologize it.11 Here again, if one makes the opposite judgment as a systematic theologian, based in Scripture and tradition, that belief in the resurrection of Jesus is not only necessary to Christian faith, but one of its most distinctive and important elements, one may find it possible to express that belief in Whitehead's understanding of the person.

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

If such talk is construed objectively, as asserting that God is in some way the object of human experience, the fact that «God» must be understood to express a nonempirical concept means that no empirical evidence can possibly be relevant to the question of whether the concept applies and that, therefore, God must be experienced directly rather than merely indirectly through first experiencing something else.

Feuerbach, for example, was one of the first to understand the positive value of religion in society, even when religion is understood as a human creation and expressed in naturalistic terms.

But as a total context existential philosophy is methodologically too restrictive If faith can only be expressed in terms of human encounter, such that we are precluded from using any cosmological framework in expressing our understanding of God, then we have no way of appreciating God's activity and manifestation of concern toward the rest of the created order.

But, allowing for considerable oversimplification, I can at least try to make clear the essential point: the understanding of reality expressed in this kind of metaphysics is one for which all our distinctive experience and thought as modern secular men is negative evidence.

A middle position sees the biblical record as neither completely divine nor completely human, but as Involving both God and man; its authors conveyed profound insights into the nature Of God, but expressed this religious message in poetic form and in terms of the understanding of the world then current.

«May the faithful, therefore, live in very close union with the other men of their time and may they strive to understand perfectly their way of thinking and judging, as expressed in their culture.

This understanding of man as being actually (although not essentially) the slave of sin is expressed again and again in Paul's writings, never more poignantly than in the final sentences of Romans, chapter 7:

This understanding of the kingdom, though expressed in other language, is in conformity with not only a major thrust in the teaching of Jesus, but of the prophets as well.

The responder may begin with a phrase such as «Let's see if I understand how it looks to you...» and then he paraphrases what he thinks the other is expressing, (d) Switch roles and try to state each other's position and feelings on one issue on which you have obvious differences of viewpoint, (e) Practice nonverbal communication by attempting to get messages through to each other with the use of touch, facial expressions, body movements, gestures, eye communication.

A corollary of these convictions has shaped our commission's understanding of its task — and it may be expressed here as a kind of an aside.

The Carnegie Corporation, it should be said, is not the author, owner, publisher or proprietor of these or of the other publications issued by the staff of The Study of Theological Education in the United States and Canada, and is not to be understood as approving by virtue of its grant any of the statements made or views expressed therein.

According to Roger Ames (NAT 117), an «aesthetic order» is a paradigm that: (1) proposes plurality as prior to unity and disjunction to conjunction, so that all particulars possess real and unique individuality; (2) focuses on the unique perspective of concrete particulars as the source of emergent harmony and unity in all interrelationships; (3) entails movement away from any universal characteristic to concrete particular detail; (4) apprehends movement and change in the natural order as a processive act of «disclosure» — and hence describable in qualitative language; (5) perceives that nothing is predetermined by preassigned principles, so that creativity is apprehended in the natural order, in contrast to being determined by God or chance; and (6) understands «rightness» to mean the degree to which a thing or event expresses, in its emergence toward novelty as this exists in tension with the unity of nature, an aesthetically pleasing order.

And even though the New Testament expresses a Christo - centrism, its focus on Christ is best understood as a sacramental mode of theo - centrism.

H. Richard's view of human limitation is expressed in his understanding of God as the structure in all things, «the rock against which we beat in vain, that which bruises and overwhelms us when we wish to impose our wishes, contrary to his, upon him.»