Sentences with phrase «by that movement even»

I admit it was remarkable, and so memorable that I continue to be inspired by that movement even amidst all of its cultural and political problems.

Not exact matches

But even before the financial crisis, the reform movement was stalled by the need to stimulate the economy rather than cut spending.

According to Chris, there are also legal issues that relate to the movement of the money, which even precludes the retailer from collecting at the point of delivery — if they decide to deliver the goods themselves — which in this case is solved by having the consumer pay the retailer directly via the mobile app.

Even after all the crazy (often irrational) market movements, the Dow closed October by hitting an all - time high of 17,390.

«The most useful part of Dow Theory, and the part that must never be forgotten for even a day, is the fact that no price movement is worthy of consideration unless the movement is confirmed by both averages.

These abrupt market movements were even more pronounced than similar developments in August, when a sudden correction in global financial markets was quickly succeeded by renewed buoyant market conditions.

Even though some clients still pay in hard cash, Hof is by no means opposed to joining the crypto movement:

Futures prices generally move somewhat in response to changes in the spot price, even when movements in the latter are driven by transitory factors, but their substantially lower volatility suggests that they are more anchored to longer - run price fundamentals than are spot prices.

Even though they remain largely behind the scenes to the average person, most of the largest market movements of the past decade have been caused by direct interference from these institutions.

Even his earliest Episcopalian churches are characterized by a faithful transcription of the then controversial catholic principles of the Oxford movement» prominent altars, side - aisles, and a cruciform plan all underpinned by a profound understanding of the spirituality of religious ritual.

According to the work produced by David B. Barrett's religious statistics organisation (FYI, the man was a Christian no less) atheists number more than Jews, Sikh's, Shintos, Baha'is, Jains, combined, and if you want to consider all «non - religious / secular / agnostic / atheist» together, since the whole «non-religion» movement is kinda riddled with people who find conontations of words like «atheist» to be bad enough to not want to declare themselves atheist, you'll find the number of that non-religious group also amounts more than those religions plus buddhism, and taoism or even Confucianism.

Because of the plentiful supply of priests at Faith movement activities use of Extraordinary Ministers of Holy Communion is never appropriate, even by our local Church's, creative interpretation of the relevant recently updated norms.

People of faith and even of non-faith are all living as rented forms within collective formations ever rising and even falling with the tidal flurries regarding the many societal accolades of a changing tides bantered momentums riding ever continuing laments to rise and then fall upon socialisms shorelines to be so aligned with subjectivities of placed regionalized variant findings dispersed yet rationed movements in the ever to so be done fluidic moments by people of faith and also of non-faith.

, we wrote: «Throughout the 1970s, 80s and 90s Faith movement carried the flag in the UK for [orthodox] doctrinal catechesis... made [even less fashionable] by our calls for a real development of doctrine and theological expression... There are now many voices championing orthodoxy... [which] are greatly to be welcomed.»

From this perspective it would even be possible to understand Christendom's religious reversal of the movement of Spirit into flesh as a necessary consequence of the Incarnation, preparing the way for a more comprehensive historical realization of the death of God by its progressive banishment of the dead body of God to an ever more transcendent and inaccessible realm.

On a deeper level, the sudden and dizzying changes taking place in the American economy, combined with the even more bewildering changes brought by the end of the cold war, foster radical social movements of every description.

The essence of the «Neo-Monastic» movement is the revolutionary idea that we can replace the social order from the inside out; The essence of the «Emergent Church» is that we are not bound by the failures of the historic Church even while we can be empowered by its successes; The essence of Scripture is that we are all called to love God and love all God's children.

The shift in theology from mainline to Evangelical does not constitute a movement into heresy, even by Douthat's standards of orthodoxy.

But had there been a Council of Worms, rather than a Diet of Worms, perhaps the early Protestant movement would have collapsed under an unfavorable judgment — by an authority that even Luther had acknowledged.

Even though it was on the wane by the time I was entering graduate school, the religious drama movement that had once flourished at New York's Union Theological Seminary articulated my concerns about the relationship between «drama» and «church».

In each of these cases, a careful historical study of the origin and growth of the movement is helpful, even indispensable, but no one approach by itself provides the answers.

... By «directionality» in this sense - as a scientifically accessible or discernible movement - I do not mean one with a single unique, or even definite, goal, but simply one whichproceeds towards a definite range of possible outcomes - which become more focused and delimited as evolution continues.

Indeed, most cultures in human history have generated no such marvel as the modern scientific movement, and even in our own culture, scientifically oriented as it is supposed to be, most people accept the benefits of technology and use the vocabulary of science but do not in fact choose to abide by the disciplines that alone make scientific productivity possible.

Lutherans involved in such discussions, in the Faith and Order movement and elsewhere, have constantly set forth justification by faith, though sometimes without even using the terminology.

Already a movement is under way to improve end - of - life care by educating health - care providers to respond better to the needs of dying patients, by creating new care settings or improving existing ones, by seeking changes in methods of paying for appropriate care, by educating the public through conferences, town meetings, television programming, and even Web sites (see www.careproject.net), by providing adequate relief of pain, by withholding or withdrawing treatments that only prolong dying, by keeping company with those who are lonely, and by being a resource of meaning and hope for those tempted to despair.

As sayings, they will have been said more than once even by Jesus himself, and then performed by countless other speakers within the Jesus movement.

«Where these movements differ from the ones identified by Shinn and Symanowski is in their sobriety about the future, their acknowledgment of radical opposition, their limited immediate expectations, and even their sense of historical horror.

Even here, however, only time is able to prove whether the movement founded by the revealer will live and attain to more than limited significance.

The movement was led by intellectual heavyweights like King, but even among them, Rustin stood out, Podair says.

Even after the resurrection, the disciples were still looking for the thing by which their movement could be judged successful: «not will you establish the kingdom?»

Even so, during its orison, the heart united to its God oftentimes makes attempts at closer union by movements during which it presses closer upon the divine sweetness.»

Yet even that hope is tempered by an awareness of the institutionally successful but theologically problematic dynamics of entrepreneurial evangelicalism that, through the church - growth movement and related strategies, perpetuate and increase ecclesial fragmentation.

One can therefore divert oneself by reflecting how strange it is that precisely in our age when everyone is able to accomplish the highest things doubt about the immortality of the soul could be so widespread, for the man who has really made even so much as the movement of infinity is hardly a doubter.

This mere thought of taking time upon one's conscience of giving it time to explore with its sleepless vigilance every secret thought, with such effect that, if every instant one does not make the movement by virtue of the highest and holiest there is in a man, one is able with dread and horror to discover (People do not believe this in our serious age, and yet it is remarkable that even in paganism, less easy - going and more given to reflection, the two outstanding representatives of the Greek as a conception of existence intimated each in his way that by delving deep into oneself one would first of all discover the disposition to evil.

But the history of the voting privilege in the twentieth century shows that it takes the combined power of mass movements, economic pressures, and the Federal Government with its military force to give even a relative assurance that this requirement of justice will be realized.3 It seems, therefore, that when we move from the perspective of love to concrete issues of social strategy and political power, justice is accomplished by a confluence of historical forces and humane considerations which indeed may be enforced by love, but which must have other sources.

New religious movements seem to be born every day; on all continents and in all faiths, fundamentalism is unlikely to prove transitory; and even liberal Christianity may find itself threatened by a new reformation emanating from the geographic South.

The idea that physics by itself could predict, or even causally explain, all the movements of living human bodies is a pure pipedream.

I do not deny that there are revolts against it, on the part of individuals and even of nations; but these spasmodic movements of protest are painfully crushed by the tightening of the vice almost as soon as they appear.

In spite of this, we catch a glimpse of women and men, responding to what they sensed was a new movement inaugurated by a man from Galilee, a man who tried to break so many of the social conventions of his time, a response informed by the possibility of change and transformation, even though what he «actually taught often became a matter of bitter dispute....»

We can reject and resist the tide, seeking by every means to slow it down and even to escape individually (at the risk of perishing in stoical isolation) from what looks like a rush to the abyss; or we can yield to it and actively contribute to what we accept as a liberating and life - giving movement.

Sectarian tensions had opened up even in the anti-colonial movement led by the Congress Party.

But by asserting that flora and fauna» perhaps even geysers and other geographical phenomena» have «rights,» the movement degrades liberal principles arising from the «Laws of Nature and of Nature's God» in the same way that wild inflation devalues the worth of currency.

We can identify a human agent by his body, even if we distinguish actions from bodily movements.

Yet, having encountered Christ and the Church through FAITH or some other of piece of Providence, they often express a desire to «do something for the Church» or even to «work full - time for the Church,» and they look towards the pro-life movement which now has salaried positions to offer, or think about one of the internships offered in Parliament or elsewhere through the scheme initiated by the Bishops» Conference.

The three trailblazers of this nineteenth century attempt at Indian Christian theology all appear to have been influenced by the teachings of the Brahma Samaj, even though they initiated their movements in different parts of the country:

Full Gospel leaders can prove that their movement is coming of age in its second century by establishing means by which their denominations and organizations can nurture healthy self - examination, allowing constructive criticism with impunity even by younger members.

But this magical solution, one not affirmed by either the pro-choice or pro-life movements as presently constituted, is not likely to develop without a deep collective conversion to the principle that even the developing pre-born person is part of the human family and deserves our welcome.

Brock's talent for invective was surpassed by Ann Coulter and Laura Ingraham, who won coveted spots on the talking - head shows; increasingly he was troubled by the hypocrisy of speaking for a movement that condemned homosexuals; and even if his colleagues didn't care whether his articles were accurate, he did.

In sum, even though he was absorbed by the spiritual crisis of modern man — a crisis he traced back to the ancient gnostic movement — it can hardly be said that he viewed history in a Christian fashion, that is, as a drama of sin and redemption.

Such a vision is rooted in the holy scriptures, in the great tradition, in the deepest insights of the Protestant reformers of the sixteenth century, in the renewal impulses of the Spirit - anointed awakenings, and, yes, even the sectarian roots of the movement shaped by the likes of Carl McIntyre, Carl F.H. Henry, and W.A. Criswell.