Sentences with phrase «as mysteries from»
The past and present come crashing as mysteries from years ago get resolved and the final days of Bartamus» world unfold with a tragic turn of events for Kait and her companions.
http://niki-smith.com/ Not exact matches
Lawson describes Nichols as «the Zelig of conspiracy theories» — a mystery man rumoured to be involved in everything from the Iran - Contra scandal to the CIA's MK - Ultra mind control experiments to the JFK assassination.
So the fact that Chinese stocks were rising as much as they were was a bit of a mystery from the beginning of the current run.
As usual, this week's event (scheduled for Wednesday at 1 p.m. EDT) is shrouded in mystery, but that hasn't stopped analysts and journalists alike from speculating over what could be unveiled in San Francisco this year, including the latest iPhone models as well as a new, larger iPad and an updated mobile operating systeAs usual, this week's event (scheduled for Wednesday at 1 p.m. EDT) is shrouded in mystery, but that hasn't stopped analysts and journalists alike from speculating over what could be unveiled in San Francisco this year, including the latest iPhone models as well as a new, larger iPad and an updated mobile operating systeas well as a new, larger iPad and an updated mobile operating systeas a new, larger iPad and an updated mobile operating system.
On Tuesday, Gawker wrote that its parent company recently received a letter from a lawyer threatening a lawsuit over an article the site ran last month featuring what it described as «a lengthy investigation that sought to solve the enduring mystery of Donald Trump's infamous mane.»
Snapchat will deliver its first progress report as a public company on Wednesday, but it's a mystery whether the man investors want to hear from will show up.
«His success came from questioning conventional wisdom, challenging authority, and marveling at mysteries that struck others as mundane.»
Ms Quinn: I notice now that we can select from ETF, as well as mutual funds, here we have a but of mystery example.
Only few people (Matthew 7:14) are able to understand the Bible and as long as mankind remains separated from God, the Word of God will remain a mystery.
Maximus the Confessor interprets this event as a moment in which the disciples passed from flesh to spirit because «having both their bodily and spiritual senses purified, they were taught the spiritual meanings of the mysteries that were shown to them.»
In Mystery Men, a movie from a few years back, William H. Macy, Ben Stiller and Hank Azaria starred as a trio of lesser superheroes with fairly unimpressive superpowers.
I particularly liked the use of the gender neutral «it» as a personal pronoun to camouflage the writing style of whatever mystery person wrote this (or rather repeated it from the original version of the thread).
Indeed, as Pleket has shown, from Augustus onwards, the emperors were the focus of «mysteries» that resembled the long - established mysteries of the Hellenistic world, and drew substantial numbers of adherents.
Let others, fulfilling a function more august than mine, proclaim your splendours as pure Spirit; as for me, dominated as I am by a vocation which springs from the inmost fibres of my being, I have no desire, I have no ability, to proclaim anything except the innumerable prolongations of your incarnate Being in the world of matter; I can preach only the mystery of your flesh, you the Soul shining forth though all that surrounds us.
As the Pope demonstrated in Fides et Ratio in good Catholic tradition, faith and reason can not function apart from one another in the mystery of redemption.
He no longer seeks the mystery, the divine, but is convinced that science will at one point decipher everything... The other side is that precisely science itself is now regaining an insight as to its limits, that many scientists today are saying: «Doesn't everything have to come from somewhere?»
The drama of divine incarnation and atonement ought not to be — as it has easily been — abstracted from the teaching of Jesus, his proclamation of God's kingdom made into an incidental preamble to the «deep» and «real» mystery of faith.
I thought straight away this is a joke as scriptures tell us only the father knows the time of his sons return and hes keeping it to himself he hasnt even told his son yet.Mark 13:32 This a mystery isnt God all knowing and isnt Jesus God it is a mystery.Yet I like that that is the case because it proves that the father is not the son and the son is not the father they are separate yet they are one just like the holy spirit.I have come across denominations that believe the father son and holy spirit are the one person i asked them how they can say that when Jesus was baptized we see 3 separate persons.We have enough information to know that we are in the last days the signs are present and increasing.Ever since Israel became a nation the countdown has begun.The verse the enemy will come like a thief in the night i have heard preached many times and i believe the preachers have got it wrong because they preach it from the view for the church to get there act together or you will miss out.This view is incorrect because if you are a born again believer following him in obedience and relying on the holy spirit you are not walking in darkness but are walking in the light so you will not be caught unaware as those who are sleeping this is a warning for those who are sleeping or walking according to the flesh they are in darkness.Remember the 10 wise virgins the ones who were alert and keep refilling there lamps went in with the bride those who slept were left behind and so it will be when the Lord returns.Now is the time to prepare our hearts and lives to be ready for his return.It is an exciting time to be living and we are to live in the expectation that the Lord could return at any time brentnz
Early on, having admitted the difficulty of speaking of ultimate mystery at all, he adds, «This does not mean that it is not worth saying, that it is just empty talk... I do have some things to say, but... I want it understood from the outset how problematic all of this is, how uncertain; but however uncertain, these are matters worth attending to, worth trying to understand as well as we can.»
More than the argument from docility, it was this ritual cleansing on the altar that persuaded me, as if it had been a surface refreshment of the deeper mystery of the priest's consecrated hands.
Moreover, if there is in fact a basic human need for deliverance, salvation, etc., then it may well be manifested in part as a need for deliverance from mystery, salvation from ignorance, etc..
Why we all inevitably interpret some of our ideas as having referents, as deriving from and pointing to actualities beyond our experience, is therefore a big mystery.
As philosophers and in noetic terms these Americans seized the opportunity to seek the divine in a «freedom» that exists from the psyche of being to the horizon of Divine mystery.
I approach the Bible in all three connections as the communication of doctrine from God; as the instrument of Jesus Christ's personal authority over Christians (which is part of what I mean in calling it canonical; as the criterion of truth and error regarding God and godliness; as wisdom for the ordering of life and food for spiritual growth; and, thus, as the mystery - that is, the transcendent supernatural reahty - whereby encounter and fellowship with the Father and the Son become realities of experience.
«God» as mystery must be rejected since mystery means «silence and apartness from history and life.
Such an identity appears to be possible because, as Walsh claims (most clearly and emphatically in The Third Millennium: Reflections on Faith and Reason), following Heidegger and Voegelin, the transcendent must be utterly «differentiated» from our worldly or secular existence: the withdrawal of the divine into utterly transcendent mystery relieves existential - theological practice of any ends «higher» than humanity.
Moreover, Paul seems to be quite capable of taking certain words from the culture of the time, and packing new meaning into the word (such as agape, mysteries, and theopnuestos, to name a few).
As a step in one direction leads from dogma to magic, a step in another leads to «gnosis,» the attempt to raise the veil which divides the revealed from the hidden and to lead forth the divine mystery.
And we can understand this mystery only if, beginning with the revelation of God in Jesus Christ, we realize that God as Father suffers from all that his creature, his Son, suffers.
The mystery of the Kingdom as an intimation of ultimacy in the midst of our immediacies, speaks a language consonant with this new epoch of relational thinking issuing from field theory and the complexity of any description of events that begins with relatedness.
Only silence; agonizing silence, which would later turn to ceaseless prayer before altars, and usher forth the realization of a maternity that would be hidden from the world — a mystery of hidden love that would be lived as one Mother had shown before, pondered in the heart, and then held lifeless on the hill of Calvary.
In the unceasing human striving from the good to the better, in the contempt of the base and mean, in the universal homage to the true and noble and unselfish, there was, for Israel's thought, just as for ours, a profound mystery that compelled speculation to venture beyond the immediate and tangible, out into the region of cause and nature and being.
If the divine mystery is present in a special way among the poorest and most misused of his or her children, as the biblical images and stories — from the slaves in Egypt to the official lynching of Jesus — constantly remind us, then allegedly religious people who insulate themselves from the city are putting themselves at considerable risk.
We can approach things from both angles and capture a more whole view of a great mystery, rather like light behaving as waves and particles.
In it, as an ancient prayer from the age of the church fathers puts it, «the mystery of Christ's dispensation is accomplished so far as in us lies.»
One of the epigraphs in Paul Mariani's book is from Flannery O'Connor:»... if the writer believes that our life is and will remain essentially mysterious, if he looks upon us as beings existing in a created order to whose laws we freely respond, then what he sees on the surface will be of interest to him only as he can go through it into an experience of mystery itself.
However, Rice also notes that there was, and always has been, another side both to Calvin and the Reformed tradition — a side that was less confident in the intellect's ability to answer all questions — a side that could acknowledge ambiguity and be open to mystery at the heart of the faith — and that understood God to be immanent as well as transcendent, and one whose «dependability came not from being unchanging, but from being loving.»
If we are not bored by the message of the incarnation as it is presented to us in helpless words from the pulpit, but meet it with a longing heart hoping to confront the ultimate question of existence, then we shall be able to celebrate the feast of the advent of the Son in which the mystery we call God (often imagining that this word has explained the mystery) is truly protectively near, on earth and in the flesh where we are.
First, it displays an unwarranted distrust of human nature and of the created order inasmuch as it denies our native capacity to know something of sacred mystery apart from our being specifically Christianized.
And we articulated the second objection by insisting that a Christian theology of revelation must not be isolated from the revelation of mystery as it occurs in the sacramental, mystical, silent, and active features of other religions as well.
The situation in which we exist may be pictured as a series of four concentric circles going from more encompassing to less: mystery, cosmos, history, and the self.
Earlier, we supported the first objection by arguing that a theology of revelation must be prefaced with a mystagogical opening to the silent dimension of mystery from which any revelatory word or vision might come forth to us and thus be experienced as disclosed or «unconcealed.»
And by disbelief I do not mean some sort of brave rejection of the doctrine, some defiant demand flung at heaven for possession of one's own soul; I mean merely the impotence of an imagination that finds the very notion of sin incomprehensible, the conscience of a man who is sure that, whatever sin might be, it surely lies lightly upon a soul as decent as his own, and can be brushed off with a single casual stroke of a primly gloved hand; I mean an habitual insensibility to the illuminations and chastisements of beauty, a condition of being wholly at home in a world from which mystery and sin and glory have all been banished, and in which spiritual wretchedness has become material contentment.
But as we have already observed, from the point of view of Christian revelation, the unsurpassability of the divine mystery itself consists in the limitlessness of its self - emptying love.
As human knowledge advances, it seems, the realm of mystery, at least as it is often understood, will gradually shrink and eventually disappear from view altogetheAs human knowledge advances, it seems, the realm of mystery, at least as it is often understood, will gradually shrink and eventually disappear from view altogetheas it is often understood, will gradually shrink and eventually disappear from view altogether.
God, constant is not a mystery, as you hind, speculate from hindism, ignorance, but fact of life, truth absolute, nothing can exist without, and foundation of American Consti tution.
The Christian analysis of human experience as exemplifying a «mystery of iniquity,» or a ubiquitous «missing» of the experience we most deeply seek and need, means that the explication of Christ's transforming effect upon humanity will not involve merely a perfecting of our intrinsic capabilities, but an overcoming of human hostility to God's aims, a healing of human deformation consequent to that hostility, and a reuniting of humanity with the God from whom we are estranged.
Natural law is far from unproblematic itself, and communitarianism is often regarded as a maneuver for getting around its mysteries rather than entering into them.
«As a sacrament of the Church, marriage... [is] a word of the Spirit which exhorts man and woman to model their whole life together by drawing power from the mystery of the «redemption of the body».
But if we never forget that Calvary is the culmination of a whole life of obedience, self - surrender, and self - giving to God, and that the medieval sayings are right which speak of «the whole life of Christ as the mystery of the Cross» and of the sacrifice of Christ as «not the death but the willingness of him who dies,» we are delivered from this danger so far as our Lord's death is concerned.