Sentences with phrase «as historical points»

With the early Arts and Crafts movement and the Bauhaus vision of art integrated with everyday life as its historical point of departure, the Art and Craft department seeks to elaborate on the relationship between art and life, on matters of materiality (production, sustainability, globalisation), on design and architecture, and on artistic practice in social and political contexts in a contemporary perspective.

Hayes takes the 1977 National Women's Conference in Houston, TX as a historical point of departure.

Not exact matches

My point here is this seasoned engineer should not have had a five - figure salary, even if it made sense in a historical context (she had joined as a very junior person, consistent with prior salary).

Here's a weird historical example to prove that point, involving Tsar Ivan IV (spoiler alert: he's now remembered as Ivan the Terrible).

Gundlach notes commodities are just as cheap relative to stocks as they were at historical turning points, while the macroeconomic backdrop also supports the case for commodities.

The Times looked at two sorts of historical data — the closing prices of the S. & P. 500 - stock index as well as the highest and lowest points the index reached during each trading day.

It's interesting that Alan mentioned historical points where stocks «fall out of a bed in one fell swoop, as they did in 1987 and, more recently, the turn of the century.»

Changes of tenths of a percentage point — as well as revisions to historical data — make a big difference.

These are the most updated historical estimates and data available regarding the Blue Spec and Gold Spec deposits (except for the data contained in this news release and Novo's news release of January 21, 2016) and, as such, no work needs to be done at this point in time to upgrade or verify the historical estimates.

Due to this historical correlation, the yield curve is often seen as an accurate forecast of the turning points of the business cycle.

Speaking on CNBC's «Halftime Report» last week, DoubleLine founder Jeffrey Gundlach said he thought «investors should add commodities to their portfolios» for 2018, pointing out that they are just as cheap relative to stocks as they were at historical turning points.

As evidenced by the entire span of available historical data, the elevation of profit margins is directly related — not only in overall level, but also in their point - to - point change over time — to the sum of government and household saving.

From a historical point of view, a lower U.S. dollar is seen as a positive for multinational companies as they prepare their products to be sold in dollars and can then sell...

Instead, as you rightly note, I was pointing toward a historical claim about Protestantism.

[101] Sanders points out that the author would regard the gospel as theologically true as revealed spiritually even if its content is not historically accurate [101] and argues that even historically plausible elements in John can hardly be taken as historical evidence, as they may well represent the author's intuition rather than historical recollection.

You start out so strong... As you pointed out, there's no reasonable evidence that a historical Jesus even existed, so to suggest that this is evidence of some «error» doesn't make sense.

I should point out that biblical studies has a distinct advantage over theology when it comes to finding a place in the university, since it is a historical discipline which can and often does just as well locate elsewhere — for instances in a department of Near East studies.

As an aside, the irony might be lost on you that, despite the fact that so many atheists here are so quick to note that believers do not have a monopoly on morals, you are essentially proving the point of believers that, from a historical perspective, atheists far more than believers have lacked morals vis - a-vis war and death.

(As a historical explanation it may be pointed out that the consciousness industry in Russia at the time of the October Revolution was extraordinarily backward; their productive capacity has grown enormously since then, but the productive relationships have been artificially preserved, often by force.

Martin might respond that my criticism is unfair because he is not asking for skepticism about those points on which historians agree; he is only asking that Christians suspend judgment about the resurrection taken as a physical, historical fact.

But things will start to change when we insist upon seeing the human person as the focal point of historical inquiry, the cynosure of historical meaning, the fleetingly visible figure to be sought in history's lavish carpet.

The editors clearly hope so, but they express that hope with a sober realism: «To the extent that the Constitution still matters — as a framework, as a statement of broad purposes, as a point of recurring reference, as a legitimation of further developments, as a restraint on the overbearing and the righteous — to that extent it is worthwhile to try to enter into that world of discourse» (I: xii) As always, however, where the historical scholarship is very good, the contemporary application must be very cautiouas a framework, as a statement of broad purposes, as a point of recurring reference, as a legitimation of further developments, as a restraint on the overbearing and the righteous — to that extent it is worthwhile to try to enter into that world of discourse» (I: xii) As always, however, where the historical scholarship is very good, the contemporary application must be very cautiouas a statement of broad purposes, as a point of recurring reference, as a legitimation of further developments, as a restraint on the overbearing and the righteous — to that extent it is worthwhile to try to enter into that world of discourse» (I: xii) As always, however, where the historical scholarship is very good, the contemporary application must be very cautiouas a point of recurring reference, as a legitimation of further developments, as a restraint on the overbearing and the righteous — to that extent it is worthwhile to try to enter into that world of discourse» (I: xii) As always, however, where the historical scholarship is very good, the contemporary application must be very cautiouas a legitimation of further developments, as a restraint on the overbearing and the righteous — to that extent it is worthwhile to try to enter into that world of discourse» (I: xii) As always, however, where the historical scholarship is very good, the contemporary application must be very cautiouas a restraint on the overbearing and the righteous — to that extent it is worthwhile to try to enter into that world of discourse» (I: xii) As always, however, where the historical scholarship is very good, the contemporary application must be very cautiouAs always, however, where the historical scholarship is very good, the contemporary application must be very cautious.

The central point for Paul is a divine and supernatural action manifested as a historical fact, or a complex of divine actions which open to mankind a salvation prepared for man.

Nevertheless, sceptics such as Bart Ehrman will point out that miracles and the historical method are at odds.

Underlying this erroneous tendency, as Faith has pointed out many times over the last forty years, is the implicit or explicit denial of the transcendence of God, the Divinity of Christ, the historical objectivity of revelation and the authority of the Church in matters of faith and morals, and also the denial of the spiritual soul as a principle of existence that is distinct from yet integrates the material within the unity of our human nature.

Enns suspects that Paul indeed thought of Adam as an historical figure, but argues that this is not the point of his letters.

It is easy to see, though it scarcely needs to be pointed out, since it is involved in the fact that the Reason is set aside, that Faith is not a form of knowledge; for all knowledge is either a knowledge of the Eternal, excluding the temporal and historical as indifferent, or it is pure historical knowledge.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

We see at once that the historical in the more concrete sense is a matter of indifference; we may suppose a degree of ignorance with respect to it, and permit this ignorance as if to annihilate one detail after the other, historically annihilating the historical; if only the Moment remains, as point of departure for the Eternal, the Paradox will be there.

Historical critics typically gather all evidence from within a letter that might point to a specific rhetorical situation; then, with the help of other information — when available — reconstruct the situation Paul addresses; and, finally, read the details of the letter as they fit within that reconstruction.

Newman pointed me toward the dynamic development of historical debates about dogma, and to the institutional Church as the context and primary agent in these debates.

This human point of view calls for further elaboration, for one often sees reference to the cultural and historical conditionedness of Scripture as though it were a cause for concern.

Since we can not survey history from some universal, purely rational point of view, narrative theologians argue, we have no choice but to operate out of the historical narrative in which we find ourselves — and for the Christian theologian that means the Christian narrative, shaped by the story (ies) of Jesus Christ as found in the Bible.

One discerning study of modern uncertainties about historical practice, by Joyce Appleby, Margaret Jacob and Lynn Hunt, even began by pointing out that their own participation in the historical profession, as women from nonelite social backgrounds, could not have happened without the intermingled social and intellectual changes of recent decades (Telling the Truth About History).

In most of the points that are to be regarded as historical (Denzinger 2123), it is not difficult to see that, as regards creation, the special creation of man, the equality of the sexes, 6 the unity of the human race (from the experience of the unity of the history of redemption), man's original condition (which in Genesis has not the fullness of content which can be recognized only since Christ).

His point was not that scriptural narrative contains no historical elements, but rather that the Bible's historical elements are always mixed with myth, saga and related forms of expression as vehicles of the Word.

The point is that Semitic religions have produced more missions of humanitarian service but also more crusades of conquest than the mystically oriented religions in the past; and now that the traditionally mystic religions like Hinduism are also converting itself to Semitic messianic historical spirituality, it is also producing missions of service as well as power - crusades of conquest.

While Greider's main points are admirable and on target, his book needs to be supplemented by the more thorough economic analyses of contemporary economists he cites, including Herman Daly, Amartya Sen and Edward Wolff and historical giants such as Smith, John Maynard Keynes and Joseph Schumpeter.

No doubt the church has been right in acknowledging the deity of Christ and the Incarnation as the fullest measure of the divine revelation of which human nature is capable; though it should be pointed out that the church as a rule undertook to stand fast and to hold the ground of the traditional, historical faith, enshrined in the New Testament, and — as the histories of dogma make clear - only took over metaphysical definitions which had already been hammered out on the anvils of logical and exegetical disputation.

This conflicting evidence has led some to question the historical basis of Jesus» birth in Bethlehem, and to point out that it would be natural for primitive Jewish Christians to use the enigmatic saying of Micah 5:2 as a prediction.

A standard approach to historical influence would almost certainly take the view that if Whitehead misunderstood Bergson regarding certain points, as I think he did, then how can Bergson have «influenced» Whitehead regarding those points?

Indeed, interpreting Trent was never his strong point as the logical gymnastics and painful historical contortions of his pre-Roman Tract XC demonstrate.

With a priori alienation (Verfremdung) from the text as the starting point, the intelligibility of mind, laboring in and through methodology, would transport the interpreter into the realm of another time and place and by the determination of meaning in relation to a specific historical context would illuminate the obscure text.

One might argue (as does Vischer) that the more specific intent of the text is to point out how the original fall or original sin gives rise to a primal murder, though it is impossible to ascertain what is genuinely historical in this saga, nor should this even be attempted if we are to remain true to the central thrust of this passage.

You brought excellent points and historical facts... but watch muslims try to tell you that all that fighting and r - a-p-ing mohammad did as he gained more and more power were all simply because of «self defense»!!

The chief points of change are, first, that the scene has been transferred from the supernatural world of the gods to the earthly sphere of human history; secondly, that It is not a god who experiences the renewal of life (for the God of Israel is not himself subject to death and resurrection, but on the contrary initiates and controls these events) but the people of Israel, who look in hope for restoration when their existence is threatened; and thirdly, that this hope is expressed as a metaphor describing the historical future, rather than as a myth of cosmic renewal.

Like Samartha I do not see the creeds as immutable, but as historical documents pointing to the central Christian experience of God's love in Jesus Christ.

Our historical transcendence depends on God's offer to communicate himself; for our spiritual transcendence is never merely natural but always surrounded and carried by a dynamic of grace that points towards God's nearness; in other words God is not only present as the horizon of our transcendence that ever refuses itself, but also offers himself as our direct possession in what we call deifying grace.

Hahn points out the Holy Father's view of the inadequacy of the historical - critical method as an approach to the study of Scripture.

Or must we conclude that he was as literalistic in this matter as the early Church, and expected a world historical act of God at a chronological point of time in the near future, as the Church expected her Lord's return?