Sentences with phrase «by historical experience»

Except that conclusion's guided by our historical experience, and reflects what seems like an increasingly prevailing market notion — that the crisis is already fading in our memories & the world's making its way back to (a new) normal.

Other traditions offer ways of generating explorations into facets of Christianity illuminated by their historical experience.

Nor does it seem to matter that the same charges have been massively refuted by historical experience since the 1830s, when, in response to the «common school» movement, explicitly Catholic and Protestant schools were established, to a similar chorus of warnings.

But it is still a little weaker than suggested by historical experience.

Not exact matches

These statements are based on current estimates and assumptions made by us in light of our experience and perception of historical trends, current conditions and expected future developments, as well as other factors that we believe are appropriate and reasonable under the circumstances, but there can be no assurance that such estimates and assumptions will prove to be correct.

On top of that, with stock prices already so high (even after this sell - off, they're still high by historical standards), returns going forward might not be as great as what we've experienced the past few years.

Historical data collected by the Federal Reserve shows that 30 - year fixed mortgage rates haven't experienced drastic changes in some time.

Forward - looking statements are based on estimates and assumptions made by BlackBerry in light of its experience and its perception of historical trends, current conditions and expected future developments, as well as other factors that BlackBerry believes are appropriate in the circumstances, including but not limited to the launch timing and success of products based on the BlackBerry 10 platform, general economic conditions, product pricing levels and competitive intensity, supply constraints, BlackBerry's expectations regarding its business, strategy, opportunities and prospects, including its ability to implement meaningful changes to address its business challenges, and BlackBerry's expectations regarding the cash flow generation of its business.

Follow - up posts described historical experiences and compared the relative stability of the US and Canadian 19th century branching systems: Canadian banks demonstrated a much higher level of financial resilience thanks to their ability to open branches nationwide, compared to the great instability and recurrent crises experienced by large US state banks — whose ability to open branches in other states or districts was severely constrained by law — and later «unit» banks, which were not allowed to open branches altogether.

This is theological exegesis at its finest: informed by historical - critical scholarship, but going far beyond the biblical dissecting room to show how the experience of the Risen Christ both formed the Church and impelled it into mission.

the negation of ideology, the political secularization of the doctrine of original sin, the cautious sentiment tempered by prudence, the product of organic, local human organization observing and reforming its customs, the distaste for a priori principle disassociated from historical experience, the partaking of the mysteries of free will, divine guidance, and human agency by existing in but not of the confusions of modern society, no framework of action, no tenet, no theory, and no article of faith, a distrust of the systems and processes of the idol of self and of the lust for power and status, scorn to all approaches of ideology and meta - narrative.

This reality of technocracy as experienced by the peoples in the third world is known as concrete historical knowledge in the stories of the victimized people.

The historical experience of the technocracy by the people is not esoteric and abstract knowledge, but it is concrete and bodily experience of the people, individually and collectively.

I'm referring to historical facts about Jesus of Nazareth that scholars agree on - namely, that Jesus was crusified; he was buried in a tomb by a member of the Jewish sanhedrin; the tomb was found empty by some of his women followers; Jesus's deciples had experiences of Jesus alive from the dead; and the deciples began a movement that was so un-Jewish based on the belief that Jesus rose from the dead.

Polanyi places this idea in historical context: «when the supernatural authority of laws, churches and sacred texts had waned or collapsed, man tried to avoid the emptiness of mere self - assertion by establishing over himself the authority of experience and reason.»

Reconciliation Blues: A Black Evangelical's Inside View of White Christianity by Edward Gilbreath: Those in the evangelical tradition will benefit from this honest and insightful book that weaves together personal experience and historical consideration to explore the state of racial reconciliation in the church.

Simply by noting the overwhelming power and the comprehensive expression of the modern Christian experience of the death of God, we can sense the effect of the ever fuller movement of the Word or Spirit into history, a movement whose full meaning only dawns with the collapse of Christendom, and in the wake of the historical realization of the death of God.

Every act is conditioned by early life experiences which shaped the personality, by environmental factors in the present, and by historical contingencies.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

If there is one God who made and loves all people and seeks from them an answering love and obedience, then perhaps spiritual experience is that which unites, and the world of religious differences is caused by cultural and historical variations.

As Johann Baptist Metz and John Cobb have seen in correspondence, it is the memoria of the Christ - event that plays a crucial role in the theological notion of revelation.10 In this view a certain historical tradition of narration and reflection recalls the experience of a unique revealing event by memory.

This «uniqueness» does not just mean a unique «intuitive experience» of God, but the «historical event» by which the intuition appears within the world.

In the life of a given individual, a way of experiencing is a result of both habit, itself conditioned by social and historical circumstances, and choice.

The cycle is pervaded by a realism derived, we suspect, in part from contact with historical reality and in part from Israel's realistic reading of her own experience and her own character in the Abraham stories.

Built around 9600 B.C., the site predates Stonehenge by about 6600 years and places the origins of human religious experience much farther back in the historical progress of our civilization than scholars previously believed possible.

In historiogenetic terms, the republic has moved so far toward the pragmatic that historical reality is experiencing a Hegelian distortion, exemplified by a «progressive» desire on the part of elements of the elite to move toward «empire» and the perverse influence of foreign ideologies.

The second insight is that I must remain faithful to my own experience, even though I know this experience to be relativized by my historical and social location.

: An Essay in Whitehead's Metaphysics,» does not bring the Whiteheadian account of deity into direct contact with particular, concrete historical or individual experience.1 Williams affirms that the specific metaphysical functions ascribed to God by Whitehead «involve the assertion that God makes a specific and observable difference in the behavior of things» (page 178) and goes on to remark that «Verification [of God's specific causality] must take the form of observable results in cosmic history, in human history, and in personal experience» (page 179).

It is therefore inappropriate to accentuate, as has been done in some past evangelical experience, the immutability of Christian truth once formulated, as if that authority were enjoyed by our articulations rather than being reserved to the canonical texts themselves and the historical events behind them.

By civil religion I refer to that religious dimension, found I think in the life of every people, through which it interprets its historical experience in the light of transcendent reality.

Some myths contain within themselves the nexus of a concrete historical event experienced by a group or by an individual while many have lost their historical character and contain only the symbolic expression of a universal experience of man.

It is also necessary to insist that any pattern of development for the tribals and others who still have cultures and communities predominantly based on the primal vision of undifferentiated unity, world - as - nature and cosmic spirituality, should introduce differentiation and individuality, historical dynamism and secularism gradually and without violently tearing down but grafting on to the stabilities of traditional spirit and patterns of life and living followed by them In fact from my experience, I have found that modernized educated tribal leaders are the worst offenders in this respect.

The second question is that of systematic theology proper: What systematic model, informed by the criteria determined for fundamental theological discourse, will allow a specific historical community of faith to articulate its particular vision of reality in a manner that makes it available for the wider community without being wrenched from its own historical experience?

As proposed for some unspecified subject initially, the proposition is rendered determinate by being entertained and thus actualized concretely in the context of the purpose, interest and historical situatedness of the subject experiencing the proposition.

Thus many of the ideas and categories which they brought with them to their experience of the Buddha gave direction to the development of the existing tradition and above all assisted in its codification and systematization.5 When the dogmatics applied the predicate Mahapurusa to the Buddha — as we know, the Mahapurusa is characterized by a number of specific primary and secondary physical and spiritual attributes — or that of Cakravartin — this does not imply, as de la Vallee Poussin has already and very appropriately remarked, that they were «idealizing» or recalling attributes of the historical Sakyamuni.

But we are speaking of a realm of meaning which is not bound by the categories of historical experience.

The text's alterity will only be experienced if the dialectical dynamic of «belonging to» and «alienating distanciation» has been activated by «effective historical consciousness».

Her books remind us that when we are engaged in abstract, theoretical reflection we occasionally need to ground our thought in the particular and historical, and by that grounding to find out if our theories work; likewise, when we are caught in the flow of particular events and historical experiences, we need to pause long enough to consider where we are going, what all these particulars add up to.

Just as our physical bodies have evolved to suit the particular conditions on this planet and that of no other known to us, so our minds and spirits have been shaped by our experience to be at home in the particular historical period in which we live.

This verification is both by the objective historical and literary evidence and by the «reasons of the heart» which form so large a part of human existence and of Christian faith and experience in particular.

The works of the learned modern theologians since Schleiermacher contain ever changing presentations of the Christian religion which are dominated by the desire to do justice to historical and contemporaneous Christian experience as well as to all phases of modem knowledge.

When the historical experience of the whole people is interpreted in such a way as to affirm the illimitable by virtue of an open frontier existing for a long period of their history, then it surely follows that that declaration of the eschatological character of all existence will not easily address them with quick and intelligible meaning.

people and congregations are blown to and fro by the winds of secularization, but unlike the students they have little or no experience of historical consciousness applied to faith, hence must live in a changed world by means of antiquated pieties and timeworn concepts of authority, morality and the Bible.

By liberal Protestantism we mean those churches which stress the historical approach to the Bible and hence its spiritual rather than literal inspiration, and find the source of Christian authority not in any creedal statement but in God's total and progressive revelation of himself in nature, history, human experience, and supremely in Jesus Christ.

And for those theological students who first knew the faith only in authoritarian, biblicistic or pietistic forms, study of it by way of historical consciousness proves a liberating experience.

As Robert Mellert notes, our present historical criticisms are very similar to efforts by the Christians of the first centuries: «We are attempting to explain the primitive Christian experience of Jesus in the language of a philosophical perspective of God and man to suggest how that perspective might deal with the inter-relation of humanity and divinity in the person of Jesus, who is called the Christ (WPT 79f).

This type of argument is again broadly evidentiary in nature, although it reflects not the «turn to the subject» characteristic of the appeal to individual experience, but rather a «pragmatic» or «linguistic» turn, as illustrated by Whitehead's observation that the evidence of human experience as shared by civilized intercommunication «is also diffused throughout the meanings of words and linguistic expressions» (cited in TPT 74).12 Such an appeal is an essentially historical form of argumentation.

Constructive theology, aware of God's continuing revelation in the present, is a hermeneutical mode of reflection that, by exploring our particular historical, social and cultural situation in the light of the church's tradition, attempts dialectically to make sense of both our contemporary experience - knowledge and our tradition.

Certain key historical facts are well established: the death by crucifixion and burial of Jesus, reports that his tomb had been found empty, and that some of Jesus» followers had experiences (they believed) of the risen Jesus.

In summary, the virtues of organized religions include but are by no means limited to the following: they give their adherents something solid against which to rebel; they allow one to see farther by standing on the shoulders of giants; they insist on the primacy of lived experience; they work against illusion and historical insularity; they point to the power of the collective and the merits of deep diversity; and they are capable of the kind of mobilization that can transform the world.