Sentences with phrase «by means of text»

Hostess was in touch by means of text (which I appreciate) as it did not infringe on privacy.

I agree to receive offers for related products and services from AlliedCash.com trusted marketing partners by means of text messages [standard text message rates may apply].

One of our sophomore English classes, accompanied by teacher Kristy Robins, interviewed children's and ya author Cynthia Leitich Smith (author of Tantalize and Rain is Not My Indian Name), by means of the text - based chat feature of Skype.

It was a dull situation when Tyler got broken up with by means of text message.

Mobile dating services, also known as cell dating, cellular dating, or cell phone dating, allow individuals to chat, flirt, meet, and possibly become romantically involved by means of text messaging, mobile chatting, and the mobile web.

The insights we seek by means of the text are thus neither general religious or theological truths, nor simply the author's original insights, but the truth of our own personal and social being as it is laid bare by dialectical interpretation of the text.

Not exact matches

A vast 86 percent of new grads felt positively about text messages being used in the hiring process... And research has found that 83 percent of Millennials open text messages within 90 seconds, meaning it can improve efficiency by reaching candidates through a channel they respond to quickly.

As a matter of fact, there is no point in denying that by all means clichés surely increase the number of words in the text, which is clearly seen in this sentence.

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Owen Fiss urges judges to avoid an «arid and artificial» focus upon the words and original meaning of constitutional provisions by instead reading «the moral as well as the legal text» of the Constitution.

However examinations of putting the land animals in the known area is certainly feasible and backed up by other creation accounts — this was the known world at the time and the meaning of the text.

TORAH TORAH TORAH > YHWH YHWH YHWH < HAROT HAROT HAROT you get the picture This CAN NOT be done by any man and still retain the meaning of scripture / or the text in which it is written.

Man was created in the first chapter of Genesis by Elohim (origional text meaning god / gods (male / female / plural).

(For example, given Wright's understanding of what the Reformers meant by «literal,» I wonder if they wouldn't be open to scholarship that interprets Genesis 1 as an ancient Near Eastern temple text — see John Walton's The Lost World of Genesis One — rather than a scientific explanation for origins.)

: Schools, published in December by Bishop Patrick O'Donoghue of Lancaster, the actual text of which many of you will already have acquired, the reaction to which, however, — both hostile and the reverse — needs also to be registered as part of its necessary import: for, there is not much point in being a Sign of Contradiction if nobody notices, and the secular reaction to a subversive religion like Catholicism is part of its authentic meaning.

After the Apostle had been called by Allah, the ulama — those leaders who were well - versed in Islam — recognized that there were two types of texts in the Qur» an: those which are clear and definite and those which could have more than one meaning.

The sacred text was read with the Fathers of the Church, accompanied by commentaries and catenae, with frequent glosses explaining the meaning of difficult....

Christians on both sides, but especially the pro-slavery side, urged followers to simply abide by the «plain meaning» of biblical texts and not allow complicated, nuanced argumentation to cloud their mind.

He goes onto note that the traditional way to «overcome» this negative factor was to try to establish what the text meant at or near the time of its composition and treat that as a kind of «essence» of the text's meaning which thereafter is taken as the retrospective norm by which all proposals of what the text might mean now are to be assessed.

I put this question out to some of my Rabbis Without Borders colleagues, and in addition to seconding the Bereshit Rabbah idea, they recommended Searching for Meaning in Midrash: Lessons for Everyday Living by Michael Katz and Gershon Schwartz and Reading the Book: Making the Bible a Timeless Text by Rabbi Burt Visotzky.

Most of the text below is taken from: (Later in the book, Marcus Borg explains the meaning of the language as understood biblically and by the early church)

Science has surely forced me to re-examine aspects of the» traditional exegesis of the text, but it has by no means had the effect of discrediting the source or forcing me existentially to reinterpret it.

There are multiple ways of explaining and understanding this text, and I will present a few below, but would love for you opinion as well on what 1 Corinthians 9:145 means when Paul says that the Lord commanded that those who preach their gospel should get their living by the gospel.

In Rhetoric and Biblical Interpretation they recommend that the definition of rhetoric be broadened to its fullest range in the classical tradition, namely as «the means by which a text establishes and manages it relationship to its audience in order to achieve a particular effect.»

By that he meant that, had the founding happened before about 1770 or after 1805, the controlling texts of our constitutional order would have been much more explicitly Christian in character.

the point of reading is not to restate the meaning intended by the author but to engage the text in creative thought, often by means of punning play with the text.

this is exacly why we must discuss the meaning of the holy texts of the past and how they may be percieved by people.

There are too few clues to determine how these sentences fit into Whitehead's text, but their meaning is quite appropriate to the «nontemporal» understanding of concrescence that was required by the identification of subjective with superjective unity.

For example, he brands as «rubbish» Francis Watson's complaint that historical criticism treats «texts as historical artifacts whose meaning is wholly determined by their historical circumstances of origin.»

They all had their roots directly or Indirectly in the Qur» an and Prophetic Traditions, or were brought into relation with such texts by means of interpretation.

Rather than struggle to understand the cultural background of the text and the alternate meanings suggested by recent historico - grammatical research, Jewett is content to judge the text as reflecting Paul's rabbinic conditioning and disregard it.

Far from merely explicating the «objective» meanings inherent in the autonomous text, interpretation is, in the words of Ricoeur, «the process by which disclosure of new modes of being, of new forms of life, gives to the subject a new capacity for knowing himself.»

A case in point is Childs's recurring use of the term «coercion,» by which he apparently means that the text itself, in its deep authority, requires a certain exposition, redaction or reading.

He remembers that there have been plenty of theologians down to the present day who by subtle doctrines and distinctions have not wanted to admit the meaning of that text from the Letter to Timothy, or who tried to evacuate its clear sense and force by saying that such non-Christians could not believe because they have not got the historical revelation of God's word and so could not be saved, because without real faith salvation is impossible.

If you abort this process of yelling at God about why this text is so difficult to understand, you will never experience the joy that comes when God, by His Holy Spirit, opens your mind and eyes to the meaning of the text, and without this joy of having God teach the text to you, you will never be able to have true joy in teaching the text to others.

And to accept the arguments of the abolitionist, our great - great - grandparents had to see beyond the «plain meaning» of proof texts like Ephesians 6:1 - 5, Colossians 3:18 - 25; 4:1, and I Timothy 6:1 - 2 and instead be compelled by the general sweep of Scripture toward justice and freedom.

This does not mean that Jesus has only chosen these eleven to do His work, for numerous other texts in the Scripture indicate that all who believe in Jesus are chosen, or elected, by Him to have a place in helping Him advance the Kingdom of God on earth.

Another interpretation the text wants to make impossible is that the fulfillment of the prophetic promises means that Christians no longer live by promise, whereas the exact opposite is true: fulfillment implies that we live by promise more than ever.

Instead, we are called to discover the intent of the text by comparing it to other texts and relating it to the meaning of the whole ---- the proclamation of «the law of the Spirit of life in Christ Jesus» (Rom.

The reader and the text are partners collaborating as co-creators in an aesthetic event of understanding that, by generating an experience of meaning, originate something that did not exist before.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

The revelatory meaning of the text can not be procured by any technique, including that of existential analysis.

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.

The counterpart of this personal appropriation is not something that can be felt, it is the dynamic meaning released by the explanation which we identified earlier with the reference of the text, that is, its power of disclosing a world.»

This is reflected in the titles of some popular and widely used texts: The Meaning of the Glorious Qur» an (Amana), by M. M. Pickthall; The Koran Interpreted (Touchstone), by A. J. Arberry; The Holy Qur» an: Text, Translation and Commentary (Amana), by Abdullah Yusuf Ali; and the more recent Al Qur» an: A Contemporary Translation (Princeton University Press), by Alamed Mi.

In this section I intend to illustrate the christological hermeneutic by showing how it bears on scriptural exposition My aim is not to give an exegesis of the texts in question but simply to show the kind of approach I would use in discovering the meaning of Scripture.

With a priori alienation (Verfremdung) from the text as the starting point, the intelligibility of mind, laboring in and through methodology, would transport the interpreter into the realm of another time and place and by the determination of meaning in relation to a specific historical context would illuminate the obscure text.