The ECJ found that a trade mark may consist of a sign, which is not in itself capable of being perceived visually, provided it can be represented graphically,
by means of images, lines or characters, and that its representation is clear, precise, self - contained, easily accessible, intelligible, durable and objective.
Not exact matches
The common
image of Calvinism — and I hear it portrayed in this way often, even
by people who know some things about theology — is that the religion
of John Calvin is a
mean - spirited, narrow - minded perspective where a nasty God decides to save a few people while arbitrarily consigning the vast portion
of the human race to eternal suffering.
By giving up my sexuality to God, I
mean I want God to transform it, as well as every part
of me to his
image.
and there has yet to be definitive proof
of ape evolving into human if you have it please
by all
means post it the world would like to see it, oh and you forgot to put in how evolution has as many gaps as any religion like Genesis Park describes a number
of images drawn
by Neanderthals and
by humans in the Middle East which resemble dinosaurs.
And yet what is equally true is that we are each made in the
Image of God, which
means (among many other things) that our worth as humans is never diminished
by our actions.
Pondering this
image, I couldn't help posing other questions: What exactly do we
mean by a «true
image»
of Jesus?
What we know as the traditional
image of the Incarnation is precisely the
means by which Christendom laid the ground for an inevitable willing
of the death
of God, for this traditional
image made possible the sanctification
of «time» and «nature,» a sanctification finally leading to the transformation
of eternity into time.
And the religious response to this suspicion is in each case the same: the formulation,
by means of symbols,
of an
image of such a genuine order
of the world which will account for, even celebrate, the perceived ambiguities, puzzles and paradoxes
of human experience.
Images and patterns are the stuff
of the imagination, which is the capacity that unifies data into wholes; it does so
by means of patterns rather than abstract concepts.
The context
of Genesis 1:26 - 27 gives us the best clues as to what is
meant by «
image» and it probably refers to the things that set us apart from animals — our intellect, emotions, will, authority to rule over creation, desire for relationships, and other non-physical attributes and characteristics.
They are not one - dimensional archetypes but people, which
means that Lance Armstrong, despite his celebrity, is really one
of us — a human being, made in the
image of God, marred
by sin and living in a broken world.
I would suggest that in our day the power
of images to objectify invisible values and
meanings has been appropriated
by secular institutions.
One must not forget that, in systematic botany, androgynous
means the male flowers are above (superior to, as botanists say) the female flowers, which is hardly the
image intended
by the appropriation
of the term
by process theologians.
But it is being replaced
by «a highly differentiated and individuated urban culture,» which is not described in
images at all and which completely drains the initial
image of meaning.
In answering this question, Koerner explores the equivocacy
of images and (largely futile) attempts to nail down an
image's
meaning by means of verbal gloss.
If the basic purpose
of the study
of man is defined
by the
image of man as the creature who becomes what only he can become through confronting reality with his whole being, then the specific branches
of that study must also include an understanding
of man in this way, and this
means not only as an object, but also, to begin with, as a Thou.
Their function is to disseminate widely the resources
of culture
by means of words and
images.
To identify God with one
of the
images that is thus produced is to allow the
image to conceal the imageless One, and this
means a limitation
by man
of the fullness
of his dialogue with God.
In parables, says B. B. Scott, «Kingdom as symbol is brought into conjunction with an
image created
by the metaphor, and that conjunction is the moment
of meaning.»
Running parallel also
means that mental processes must be synchronized
by innumerable specific laws, for all kinds
of sensations — red, sweet, cold, painful and so on — all mental
images, feelings, thoughts and acts
of volition must have a special physiological correspondence.
In each, God's activity in the world is suggested
by means of an organic metaphor: in Isaiah and the parable
of the sower, the word
of God is
imaged as a seed; Paul speaks
of the birth pangs
of creation.
Macmurray gives content to the doctrine that man is created in the
image of God
by saying this
means we are created for freedom and for equality.
The vision
of a church that serves has
by no
means been replaced
by the
image of a self - serving church.
Quite specifically, since God creates and governs through his Word, and the human being is the
image of God, called
by God to subdue (govern) and have dominion (command), he can only do it
by the same
means; that is, the word.
As long as one's size and sense
of worth are measured
by the strength
of one's capacity to influence others (and this influence always takes the form
of shaping the other in our
image), as long as power is associated with the sense
of initiative and aggressiveness, and passivity is indicative
of weakness or a corresponding lack
of power, then the natural and inevitable inequalities among individuals and groups are the
means whereby the estrangements in life become wider and deeper.
If the superapostles could bring the audience into sacred acoustical space
by means of their recitation
of texts, Paul could show a different, more powerful
image of himself through the performance
of his letter.
By a «larger» self, I
mean a large - hearted self,
images of which I derive from the Christian story, such as the life, teachings, death and resurrection
of Jesus, interpreted and reinterpreted throughout the tradition.
This is exactly what the Bible
means when it asserts that man was created in the
image of God, and what theology
means by its doctrine
of the imago Dei.
The revelation
of God, given in Scripture, is regarded as authoritative only insofar as it provides clarifying
images which illuminate experience as it is critically interpreted
by reason.Theology within this framework articulates the
meaning of the inherited tradition
of the Christian community in the light
of empirical knowledge supplied
by the sciences.
These two ideas are closely related and, in my judgment, have an importance for Paul and are intended with a literalism and realism which can not be affirmed
of any
of the other
images, although, as will soon appear, I am
by no
means dismissing the second and third
of them as mere metaphors.
(Romans 8:28) The love
of God is
by no
means glamorous, for, as Rodrigues demonstrates, God even loves those who betray Him and defile His
image.
On the other hand he contrasts his theory
of becoming with Bergson's on the grounds that the latter denies to the human intellect the power to grasp pure becoming as such and
by means of spatialized
images to achieve an insight into its true being.
Anyone who has spent the Christmas season travelling among the sickbeds
of parents and relatives, whilst surrounded
by photographic
images of unreal Christmases celebrated only
by models and actors, knows how hard the «commercial Christmas» is on those who have no
means for it.
H. Richard Niebuhr suggests that these sources offer to faith, among many other rich elements, the gift
of an
image that makes intelligible what would otherwise remain unintelligible: «
By revelation in our history we mean... that special occasion which provides us with an image by means of which all occasions of personal and common life become intelligibl
By revelation in our history we
mean... that special occasion which provides us with an
image by means of which all occasions of personal and common life become intelligibl
by means of which all occasions
of personal and common life become intelligible.
Following a suggestion made
by Dietrich Bonhoeffer, Barth says that the connection in Genesis between the imago dei and the creation «male and female» is not incidental, but that this primary form
of human community indicates the
meaning of the
image of God in man.
The sacramental principle, in which created matter and form can be apprehended in some authentic way as
images of God, and as ways towards union with Him, is fundamental to the Catholic and Orthodox attitude to art, whereas the Protestant theological system relies on the priority
of the word over the
image as the medium through which God communicates Himself to us, and
by means of which we apprehend Him.
A law which properly has only this
meaning: to release man from the world, to separate him from any interest in an independent cultural development, and to humble him in obedience to the transcendent power
of God —
of a God, whose
image is not in any sense determined
by the conception that man has
of his own highest spiritual life.
If one grants that it is photons that are primarily carriers
of information, the question arises how
images with their special «qualitative feels» could possibly result from what might be called one - way leaps across a category gap»; that is to say, how entities that belong to the category
of the actual (as feelings surely must) can be caused
by entities that belong to the category
of the potential (for photons, as carriers
of information, merely convey «
meanings in potentia»).
This special capacity to receive love is what is
meant by feminine submission and is the basis
of the
image of the submission
of the Church to Christ.
Macmurray gives content to the doctrine that man is created in the
image of God
by saying this
means we axe created for freedom and for equality.
I am suggesting that we must think differently about what the saving love
of God
means if it is to speak to our time, addressing the question
of the possible end
of existence raised
by, ecological deterioration and nuclear escalation and that we do this
by thinking in different
images.
By means of such «conceptual» prehensions the entity frames for itself a [234] self -
image not
of what it is but
of what it ideally can be.
«So far now as we symbolize any system
of psycho - physical activity, to which a generally unified or principal consciousness corresponds,
by the
image of a total wave rising with its crest above a certain «threshold,» we have a
means of schematizing in a single diagram the physical solidarity
of all these psycho - physical systems throughout Nature, together with their pyscho - physical discontinuity.
Vatican II
by no
means rejected the
image of Body
of Christ, or Mystical Body, but it subordinated all the
images, including «People
of God,» to the theological concept
of the Church as sacrament, which Karl Rahner called the Grundidee
of Vatican II's ecclesiology.
For Anselm, who made extensive use
of it, this model was based on a profound experience
of guilt interpreted
by means of legal analogies.9 Second, the sacrificial victim model uses the
images of the temple sacrifice.
This description is
meant to bring to mind the
image of a child learning
by watching his father.
Best
Image (nominated
by Paul DeBaufer): Sarah Moon with «Crippling Lies and Tennis Shoes
of Truth» «I grew up in a church and Christian school that taught me some unhealthy things about what it
meant to be a woman.
The imperfect but meaningful
image that expresses a part
of what I understand Jung to
mean by the collective unconscious is that
of a fruit orchard.
Looking at art works
of Asian Christian artists, I sometimes wonder whether some
of them have reproduced outward forms and
images of other religions at the expense
of the inner
meanings symbolized
by these forms and
images.
These contributions can enlarge and enrich the
image of positive mental health
by bringing an emphasis on values,
meanings, and relatedness to the Spirit that permeates all
of existence.