Sentences with phrase «as live language»

S9 owners can use the AI to access features such as live language translation and logging the nutritional information of food just by pointing the camera at it.

At the same time, they promote SPANISH as a living language, spoken widely across the world, and featuring in the everyday life of your learning environment.

Over many years, the experience of encountering contemporary abstract art in the studios and galleries, outside of the functional mandates of the museums, has helped me understand form as a living language.

These artists saw representational painting as a living language when historical tendencies seemed stacked against them.

Not exact matches

The team spent the first five years of the company's life building out what co-founder and CEO Jason Kelly describes as a «giant compiler, debugger, and programming language for genetic code.»

The video shows off the device's camera, search and map functions, as well as a language translator, meaning, yes, we may finally have a real - life Babel fish of sorts.

While it's true that people often use cryptic language to show off, just as often it's simply a case of forgetting that there are those in the world who don't live and breathe the markets.

He frequently cites the work of Frank Furstenburg and Arlie Hochschild, two sociologists of family and gender relations whose views are by no means ideologically conservative, and he avoids value - loaded language, especially when it comes to describing the mainline Protestant churches whose leadership has, by and large, capitulated to the secular - elitist acceptance of extramarital sex, abortion, homosexuality, and other practices that conservative Christians view as inimical to moral life and family health.

Then there is the FACT that you continue to use inflammatory language such as «lack of intellectual honesty,» «too busy,» and «naive» and my developing THEORY that your arrogant attitude may be what is preventing both riches and fame from making their way into your life.

I see it as the work of God's Kingdom, (although my brother might not use that kind of language) and his life is coming to a remarkable wholeness.

Unless it was meant for us as a new system to drop Republican systems for the Royalist systems that are taking place now that Jordan and Morocco both Royelists are planed to join GCC as one with a change to the name of the GCC since the Royalist empire will be extending to countries outer of the Arabian Gulf Countries... What ever it is all we need is freedom of rights, justice, peace, equality and to live in prosperity... Egypt is not in the heart of Egyptions only but as well in the heart of every Arabic nation, Egyptions were our teachers in our schools and Egypt was the university of our Yemeni students... Egypt was the source of islamic educations, Egypt was the face of all arts, books, papers, TV plays and movies to all of Arabian speaking countries... Egypt is our Arabian Icon so please please other nations are becoming larger and stronger in the area on your account as a living icon for the Arabian Unity what ever our faiths or beliefs are we are brothers in blood, culture and language, God Bless to All.Amen.

Nicole Calma loves Jesus, her friends and family and her life as a Ph.D. student studying language and music in the brain.

They fought on the Maidan and now fight in the east for a dignified life and for the integrity of their country as a society united by a shared vision of the common good, not by blood or language or religion.

Fundamentalism uses the culture, rituals, sacraments, texts, language, and metaphors and allusions and symbols (verbal, visual, musical, etc.) of religion in blind adherence to a dogma as defined and interpreted by a person or group who is self - aggregating and self - justifying raw personal power for the sole purpose of controlling the lives of others.

To see language as «the element in which we live,» or to say that our understanding of the world is «language - bound»» or, in his most famous formula, that «Being that can be understood is language»» does not mean simply that language is a medium in which we can connect with anything.

Each person who made the journey, each person who tacitly or actively acquiesced to the Nazi slaughter of the innocents as well those who opposed it, had to define and redefine the meaning of his or her career and life in improbable conditions of place, language, and tradition.

The curriculum of the seminary should be determined by and reflect the liturgical life of the church, for the most promising way to reclaim the integrity of theological language as the working language for a congregation is for seminaries to make liturgy the focus of their lives.

During that time, I often had to speak what I refer to as «Christian code language» in order to communicate with those in my life whom I had grown up with... including my mother; otherwise, these people would have no idea what I was talking about.

Some observers think that the feminization of the church, evident in the declining percentage of men taking part in church life, will be aggravated if inclusive language is employed or, worse, if a woman is called as pastor.

What we meant to model was the sending of one of our number to be a foreign missionary — to learn a new language, to understand a local culture, to sacrifice the amenities of affluence and to live knowing that he or she is always being watched by seekers — while the rest of us stay here as lifetime local missionaries, learning to speak the language of the unchurched, understanding secular culture, sacrificing the amenities of affluence and living as a «watched» person in a society that is skeptical of Christian spirituality until it sees the real thing on display.

«You can continue teaching Semitic languages which you enjoy, or you can act on what you know — that we have saved your life over the years, and we can save the lives of others as well if you chose to teach them about us.»

(I apologize to those that dislike metaphors, but I almost can't communicate if I don't get to use them, and as insufficient as they at times are, they are very close to the language of what I believe, because you can't really explain or define someone into believing... you can only live out your beliefs in a way that you share with others, and when given the opportunity shine a light, or point a direction, or walk along with someone for a bit).

If the work of creation is seen as an evolutionary process, then existence of matter is the necessary precondition for the appearance, on earth, of spirit: elsewhere Pere Teilhard de Chardin speaks of matter in more exact language as the «matrix of spirit»: that in which life emerges and is supported, not the active principle from which it takes its rise.

It appears now only as part of a technical sacred language that is little related to daily living.

But I think there is some risk that it might be misconstrued so as to obscure certain truths which I believe to be fundamental: that the Passion is the moment at which that complete oneness with the Father which is the unique and all - pervading characteristic of the life of Jesus is paradoxically manifested; that it is at that moment, above all, that Jesus discloses to us God himself in action; that the judgement passed on Jesus and the testing brought to bear upon him are a judgement and a testing exercised (of course, within the permissive will of God) by evil men, or, to use mythological language, by the devil; and that the judgement of God pronounced at Calvary is that which Christ's accepting love passes upon those men, and upon ourselves as sharers in their sinfulness, by showing up their sin in all its hatefulness.

Some anthropologists do respect distinctly religious ideas such as holiness and life - after - death, but many still try to explain religion away as no more than a shared «language» for expressing social patterns, calming irrational fears or marking men as somehow different from animals.

And the Church in the 20th century hadn't always got its language and style right: Casti Connubii in the 1930s says wise and true things about marriage and family life, but didn't somehow quite manage to tackle the emerging questions being raised by women as educational opportunities for them expanded and new responsibilities cametheir way in public, commercial, and professional life.

Religious language is also historical and evolutionary: it depicts the people of God as on a journey to the holy land, the Church as a mystical body evolving toward the fullness of Christ, the liturgy as consisting of cycles of growth, the Christian life as an exodus, grace as growth in the fullness of Christ, dogma as evolving, etc..

European religion is phony actors inside big Ugly goofy buildings built by retard Gentile European who think king David was a red headed European who spoke Latin as his birth language in the middle east.European religious people are like a 400 pound anchor dragging in the sand wanting the 12 Hebrew Isrealite Tribes to all sing kombiyah at their lame hang another picture up cannonized a lame Gentile fake leader of a has been lame their whole life

As part of the Christian LGBT community I've heard much more offensive language coming from pulpits most of my life!

Since we live in the kind of world we do, a good addition to the basic image would be one person seated directly beside the minister, obviously acting as a translator — since language too is a variant.

At its worst, this strategy of translation does to the language of Psalms what colorization does to a fine black and white film, as when «Let your mercy come to me, that I may live» becomes the saccharine «Shower my life with tenderness» (119:77).

For hermeneutics lives or dies by its ability to take history and language seriously, to give the other (whether person, event or text) our attention as other, not as a projection of our present fears, hopes and desires.

Second: to say that this particular book is true is to say that we can trust it, trust it as a guide to faith and life which provides not only specific claims about God's faithfulness and how we ought to live our lives in response to it, but also a way of understanding the whole world and a language in which to speak about that world.

These similarities are sufficient to allow the analogical extension of features of language to signs interpreted by subhuman forms of life, certainly those «higher grade of organisms, as Whitehead terms them, capable of learning.

Clearly, he's read a good bit of it and been instructed by it — he does not in any sense belittle it — but he tends to seek language that captures and communicates the quality, the feel, of living and thinking as a Christian.

His theme is life eternal, that is to say, in eschatological language, the life of the Age to Come, but life eternal as realized here and now through the presence of Christ by His Spirit in the Church.

Or, in the language of resurrection, they have been «raised up into» God's life, just as through the initiating lures and the circumambient invitations upon which these creaturely events acted there was a «coming down» or (if you will) an «incarnating» activity of God.

For a republic, and especially for its democratic rather than aristocratic form, the principle of social life is virtue, which James Sellers has recently paraphrased in more modern language as «willed initiative.»

Within the Jewish - Christian tradition, this refreshment and companionship is given a supreme and clear statement in the language in which the biblical writers speak of God as the living one who identifies himself with his creatures, works for their healing, enables them to experience newness of life, and enters into fellowship with them.

The directness of the relationship is established not only through the mediation of the senses, e.g. the concrete meeting of real living persons, but also through the mediation of the «word,» i.e. the mediation of those technical means and those fields of symbolic communication, such as language, music, art, and ritual, which enable men ever again to enter into relation with that which is over against them.

There are four affirmations about Jesus Christ that historically have been stressed in Christian faith: (1) Jesus is truly human, bone of our bone and flesh of our flesh, living a human life under the same human conditions any one of us faces — thus Christology, statement of the significance of Jesus, must start «from below,» as many contemporary theologians are insisting; (2) Jesus is that one in whom God energizes in a supreme degree, with a decisive intensity; in traditional language he has been styled «the Incarnate Word of God»; (3) for our sake, to secure human wholeness of life as it moves onward toward fulfillment, Jesus not only lived among us but also was crucified for us — this is the point of talk about atonement wrought in and by him; (4) death was not the end for him, so it is not as if he never existed at all; in some way he triumphed over death, or was given victory over it, so that now and forever he is a reality in the life of God and effective among humankind.

His own pet proof of «why there almost certainly is no God» (a proof in which he takes much evident pride) is one that a usually mild - spoken friend of mine (a friend who has devoted too much of his life to teaching undergraduates the basic rules of logic and the elementary language of philosophy) has described as «possibly the single most incompetent logical argument ever made for or against anything in the whole history of the human race.»

But the other mother coolly retorts, «It shall be neither yours nor mine; divide it» (notice the language: the real mother refers to her son as «the living boy,» the other woman twice refers to him as «it»).

(CNN)- John Paul II reigned as pope for so long, travelled so widely, spoke so many languages and stamped his personality and theology so firmly on the throne of St. Peter that it takes a very long memory to remember just what a shock it was when a secretive group of men in red robes selected the Archbishop of Krakow, Poland, to replace the short - lived Pope John Paul I.

Yet in each instance, that which the older language sought to express will be present in the preaching, since the event which is proclaimed is both disclosure of God in act and the source of the renewed life that is known within the Christian tradition as «life in Christ.»

It [the realism] arises from a conviction that there is no mere analogy, but an inward affinity, between the natural order and the spiritual order; or as we might put it in the language of the parables themselves, the Kingdom of God is intrinsically like the process of nature and of the daily life of men... Since nature and supernature are one order, you can take any part of that order and find in it illumination for other parts This sense of the divineness of the natural order is the major premise of all the parables... 132

Looking at this side of the ambiguity, we see a church in which many first - world Christians of our day could feel comfortable and undisturbed: a church that lives without question or resistance in a state founded on violence and made prosperous by the exploitation of less fortunate nations; a church that accepts various perquisites from that state as its due; a church where changing jobs for the sake of peace and justice is seldom considered; a church that constantly speaks in the language of war; a church given to eloquent invective in its internal disputes and against outside opponents; a church quite sure that God will punish the wicked.

LaHaye has written more than 60 non-fiction books on a wide range of subjects such as: family life, temperaments, sexual adjustment, Bible prophecy, the will of God, Jesus Christ, and secular humanism with over 14 million in print, some of which have been translated into 32 foreign languages.

Bultmann, says Ogden, employs the terms myth and mythology in the sense of «a language objectifying the life of the gods,» or, as we might say, of objectifying the powers of Spirit into a supernaturalism, a super-history transcending or supervening our human history, thus forming a «double history.»