Sentences with phrase «at the history between»

We look back at the history between Whites and African Americans and you would heard a simular statements such as you just made.

Opta - powered fantasy football game www.oulala.com took a closer look at the history between the two managers.

Not exact matches

«Right now, there is absolutely no question that there is an association between having a history of repetitive hits to the head and later - life neurodegenerative disease, and in particular chronic traumatic encephalopathy,» says Dr. Robert Stern, professor of neurology at the Boston University School of Medicine, and director of clinical research at BU's Chronic Traumatic Encephalopathy Center.

It's a threat the President has repeated on multiple occasions, having at various times called NAFTA the «worst trade deal in the history of the world» and «the greatest disaster trade deal in the history of the world» and all terrible points in between.

«This was indeed an historic event, I mean the agreement which was signed between OPEC and non-OPEC countries, it's the first time in history... in compliance with the agreement that was reached, we are going to achieve the 300,000 result at a fast pace,» he said.

Disney's last will and testament is expected to fetch between $ 40,000 and $ 60,000, said Brian Chanes, head of acquisitions at Profiles in History.

At the same time, there are forces of society or order or organization, and, at any moment in history, it's the balance, it's the competition between forces of anarchy and forces of society that give the era its character.&raquAt the same time, there are forces of society or order or organization, and, at any moment in history, it's the balance, it's the competition between forces of anarchy and forces of society that give the era its character.&raquat any moment in history, it's the balance, it's the competition between forces of anarchy and forces of society that give the era its character.»

Obviously this set of scenarios — in which GDP grows on average at rates between 3 % and 6 % for ten years while credit efficiency is improved so dramatically that in 5 - 6 years China begins to deleverage and by the end of the period these growth rates can be maintained with no growth in credit — is theoretically possible, but just as obviously it is highly implausible, and I can not think of any country in history that has achieved such a turnaround in its financial sector without having first experienced a brutal financial crisis.

Whether its the history of Fed hikes, the evolving status of central bank balance sheets, the comparisons of the similarities between the tech bubble and today, or any of his other perceptions, all should go a long way to assisting you to look at your own investment activity with a little more knowledge.

With value at such depressed levels relative to its own history plus this wide dispersion, which tend to be a driver of value's performance, we expect to see a narrowing of value gaps both between and within sectors.

There is a long history at play here between Kanye's obsession with celebrity, his sense of kinship with bombastic figures like Trump, and his very public struggles with his mother's death in 2007, his mental health, and his recently disclosed opioid addiction.

I think that our children's children will look back at history and see the cause of the AIDS epidemic in America for what it was... not just the result of unprotected sex between promiscuous gay men... but the result of religious and social persecution of gay people that pushed them into unhealthy lifestyles and expression of their sexuality.

One could see continuity between the way God worked in gradually bringing life into being in all its complex forms, including the human, and God's continuing work in human history and in our lives at present.

Then, too, we have to face the question whether there can be any point of contact between the Christian view of things, and the way educated men look at the world and its history today.

You are a sign of the great mystery of salvation, proclaimed at the beginning of human history and fulfilled in the marriage covenant between Christ and His Church.

The very arrangement of the biblical books in the Hebrew canon of scripture presupposes this definition of prophetism.1 Between the first division of the Law and the third division of the Writings, the central category of the Prophets embraces not only the books of the prophets Isaiah, Jeremiah, Ezekiel, and the twelve prophets from Hosea to Malachi (all together termed «Latter Prophets») but also the historical writings of Joshua, Judges, and the books of Samuel and Kings («Former Prophets») In this way the Hebrew Bible formally and appropriately acknowledges that prophetism is more than the prophet and his work, that it is also a way of looking at, understanding, and interpreting history.

Hagee says that previous blood moon cycles occurred at momentous events in Jewish history: In 1493, as Jews were expelled from Spain; in 1949, as the state of Israel was founded; and in 1967 during the Six Day War between Israel and its Arab neighbors.

Insofar as such a Christian is undergoing a full encounter with history he can by no means be judged to be non-Christian, for it is precisely the meditation between faith and history that lies at the center of the Christian faith.

In fact, the only two times in American history when the gap between rich and poor grew were at the turn of the last century and in the past 30 years.

Steve... I think we're floggin» a dead horse here, but for what it's worth, understand that I'm not trying to convince you to think like I do, rather I wd hope that room wd be made for many theological differences.To think discuss and debate theology is well supported by the New Testament and history, and is perfectly within the bounds of what it means to engage our minds with the subject at hand.Theologians and biblical scholars have done this very thing for centuries, revealing a plethora of opinion on the evolving world of biblical studies.Many capable authors have written and debated the common themes as well as the differences between Paul, John, Jesus, the synoptics, etc..

A second bridge was, between Christianity and philosophy, at least in respect to their histories.

«Since about the year 1600, there has been this connection between literary eminence and burial in Westminster Abbey,» said Elisabeth Cawthon, an associate professor of history at the University of Texas at Arlington.

Much of history is, of course, universal and abstract; yet real history also contains at its core the memory of the concrete and particular meeting between I and Thou.

If you look at our consumer Christmas history, you'll see the tension between the values of indigenous peoples and the values of corporate America.

The Spanish Inquisition was responsible for the deaths of between 3,000 and 5,000 people during its 350 - year history, about 2 \ % of all cases, with executions peaking in the tribunal's first fifty years (mostly converso) and at the end of the sixteenth century (mostly morisco).

What it more of concern is entire religious organizations that have murdered and disenfranchised people at various times throughout history, because that seems to recur within and between these dangerous organizations.

History reveals a direct connection between the image of the Church that may be predominant at any given time and the forms of communication which the Church favors during that same time.

Look at the history and the teachings - they point the Catholic Church as the link between Christ and you in today's world.

The crucial difference between two ways of looking at human problems is the difference between trying to manage history according to plan, and a responsible planning within a history which is more successfully dealt with when we recognize the unmanageable factors within it.

At some moment, generally identified with the enlightenment, Christians discovered that a distinction can be drawn between the texts of Scripture and the history behind it.

There is also great promise in the philosophical trail being blazed between rationality and truth by Harvard philosopher and mathematician Hilary Putnam, and the liberal way out of the jungle of relativism may well be guided by his skillful hacking away at all that divides Reason, Truth and History.

So acclimated are we to this attitude of functional, methodological atheism that we may no longer be shocked by the vast gulf between this view and the Bible's, where God is depicted as directly intervening in nature and history at will!

The history of the growth of the modern world shows an interplay between the rejection of the authoritative impact of Incarnation, traceable at least as far as the 16th century Reformation, and the post-Enlightenment development of the philosophy of relativism, which the Pope highlighted to the British ambassador on 9 September last.

The oppressed struggle for participation at all levels of life, for a just and egalitarian sharing while respecting the differences between persons and groups; they seek communion with other cultures and other values, and with God as the ultimate meaning of history and of their own hearts.

At first glance, no marriage in the history of ideas would seem more unlikely to succeed as an artificial union of opposites («arranged,» as it were, by Yenta the village matchmaker) than that between Jewish ethics and natural law.

If you look at the history of the Church and how they treat both the bible and the interaction between the laity and scripture, and between the laity and theology, you will find that the clergy has mostly discouraged any interaction.

Actually, the function of the moral sense is not to draw morals from Scripture at all, to moralize history, but to assure the correspondence between the Christ - event and the inner man.

Sober Indian historiography has questioned any attempt at a simplistic presentation of the interaction between peoples in the early millennia of Indian history.

Since the establishment of a Roman Catholic theological faculty in 1817 (an unusual move in a predominantly Protestant region of the country, but reflective of a conciliatory ethos at that time in Württemberg), a long history of engagement between the two faculties has evolved.

What can Whitehead, who refuses all dualistic dichotomies between history and nature, mean by speaking of a division of the world at this point?

For if the theological task can be defined in terms of facing the tension between the old and the new, then it is only to be expected that both the speed and the extent of the change, in which we are at present all caught up, will inevitably bring changes in theological expression greater than at any earlier period in Christian history.

I myself have listened to conversations between otherwise thoughtful, intelligent Christians in which the words «think,» «seem,» and «feel» were used at a rate previously unheard of in English language history.

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

The «historical» task required a mutual interaction between the «general» history of religions and the historical studies of «specific» religions, while the «systematic» task aimed at disciplined generalizations and the structuring of data and depended on a collaboration of phenomenological, comparative, sociological, psychological, and other studies of religions.

Between them the Christian understanding of human being and society as created, fallen and redeemed by God was made irrelevant so that these forces of modernity were left to be interpreted solely within the framework of the humanism of the Enlightenment which at best had a Deistic faith coupled with a mechanical view of the world and a self - redemptive idea of history making for an optimistic doctrine of inevitable progress.

The Assembly of World Council of Churches at Canberra in 1991 has been a landmark in the history of Christian thought for it had initiated a dialogue between Christian theologies and God (dess)- talks of religions of the marginalized of the Third World in seeking to be enriched in our mission of theologizing.

When they encounter the actuality of suffering and injustice, the impurity of even the best motives, and the mutual destructiveness even of a relatively virtuous people, and when they discover also the depths of sin which erupt on a massive scale in human history from time to time, they are overwhelmed by the incongruity between what is and what, at some deep level, they feel should be the case.

A professor of history and law at the University of Georgia, Larson begins by relating how the debate over Darwinism unfolded in America in the early part of the century, and developed into the warfare between science and religion that exploded in the trial (and continues to this day).

The precise administrative procedures that guide the relationship between the Roman Curia and diocesan bishops can and probably should vary depending on circumstances that obtain at that point in the Church's history.

At best, history of religions found its place in a rather uncomfortable position between the social sciences and the humanities.