Sentences with phrase «by the fashion gods»

goes off on that long ramble about how the colour of Anne Hathaway's jumper has been selected for her by the fashion gods, whether she knows it or not.

Not exact matches

A 20 - metre - long frieze, hand - etched on a glass panel and backlit by LEDs, depicts fashion models lounging like Greek gods.

Now, I can dig deeper and deeper using god, in some sort of fashion, or even in a very minimalistic manner, meaning, god only intervened by causing the big bang, the rest, we have figured out.

And that in response to what I have said about knowing our part in the kingdom, trusting God for justice and the privelidge it is to be part of that, you see different roles for the husband and wife in the relationship, in that it requireds a huband to «woo» to use an old fashioned word, his wife by being sacrificual and that engendering in her the submission in a spirit of mutual submission.

We are the characters in a story fashioned by God.

I agree if he understands eternal truths in the sense that there are confessions of truth eschatologically valid once for all time, never out of fashion but always worthy to be remembered, confessed, and more deeply reflected upon by the people of God in order to discover always anew their eternal newness (as Pope Francis says in Evangelii Gaudium, 11).

God and Moral Obligation by c. stephen evans oxford, 202 pages, $ 99 Divine command theory is hardly in fashion among ethicists these days.

All are inappropriate, partial, and inadequate; the most that can be said is that some aspect or aspects of the God - world relationship are illuminated by this or that model in a fashion relevant to a particular time and place.

Sex in the Plan of Creation Holloway, in keeping with the Scotist vision of the Incarnation promoted by this magazine, argues not simply that the coming of Christ was part of the plan of creation but that the division of the sexes was planned as the means by which the Incarnation would be possible: «God did not fashion sex «for loving» but that the Incarnation might be the gift of creation from the potential of its own resources for the enfleshing of God».

No longer interested merely in the destinies of corporate groups, God was conceived as caring for persons one by one, so that prayer was a transfiguring individual experience — «As he was praying, the fashion of his countenance was altered.»

He is inspired by the recorded example of God - become - man who, without arguing about the «given - ness» of the human situation, set about healing men's disorders in a most down - to - earth fashion.

Science may tell us much that the biblical writers did not know about the processes by which God continually fashions an unfinished world, but it can not go beyond the great truth stated in Genesis 1:1, «In the beginning God created the heavens and the earth.»

We find them in the treatise On Divine Names by Dionysius the Areopagite, where God is true Being and Goodness and Beauty, but also in the triadic analogies explored by Augustine in his treatise On the Trinity, where God is compared to Memory and Intellect and Will, as well as in the triads of nouns fashioned by theologians inventing terms for God in new languages.

To talk in that fashion is not to speak of a kind of meaningless re-enactment of what went on in the creation; it is to speak of a vital, living, and ongoing movement, where God knows and experiences (if that word is, as I believe, appropriate to the divine life) that which has taken place, but knows it and experiences it with a continuing freshness and delight — and, if what has taken place has been evil, with a continuing tinge of sadness and regret — such as must be proper to the chief creative and chief receptive agency who is worshiped and served by God's human children.

This does not mean that God is changed, if by that verb «changed» it is suggested that the divine nature if altered or becomes something essentially different from what it was before Christ's death and thus moves in and towards the world in a fashion totally at variance with the prior mode of divine concern.

In some fashion God assured the earliest believers that this Jesus who had been crucified by Jewish and Roman connivance was indeed both Lord and Christ.

The myth of the divine consummation (found in books like Revelation in the New Testament and suggested by the picture of resurrection, as well as by the «last things») is an assertion that the divine purpose can not fail, that God will take into the divine self what is achieved in the world, and that in some fashion, obviously beyond our imagining, God will be disclosed as all in all.

Clearly since it has operations of the kind I indicate it is beyond powers of the material by themselves to educe, so that in order for the order of nature to continue in its regular fashion, God has to create this soul in synergism with the necessary parts played by the parent (s).

In a somewhat similar fashion, God is affected by what affects us.

In Process and Reality Whitehead wrote: «When the Western world accepted Christianity, Caesar conquered; and the received text of Western theology was edited by his lawyers... The brief Galilean vision of humility flickered throughout the ages, uncertainly... [T] he deep idolatry, of the fashioning of God in the image of the Egyptian, Persian, and Roman imperial rulers, was retained.

No, that the universe has order is not evidence that it was fashioned by Johnson's god.

In stating in summary fashion the Christian conception of the Kingdom of God we are not pretending that we can see perfectly what this means, nor are we saying that we can arrive at a formal principle which can act as a rule by which all Christian value judgments can be simply made.

Using this method of beginning with our own immediate questions we might be able to grasp the significance of «God's revelation in history» in a more dramatic fashion than if we started by merely giving definitions and then elaborating on them.

Consequently the soul can only come into existence by the act which is called creation because it does not fashion from what is already there, but constitutes a new being in its irreducible uniqueness, and which therefore presupposes power absolutely independent of any datum, that is to say, God (Denzinger 2327).

He was made in the image of God and but little lower than God; but also he is infused and impelled and fashioned by the wisdom of God himself.

But your conclusions are still based on an @ssumption that god is real... it could have been anything that created something and then died afterwards — that by definition is not a god but rather a living being — perhaps from another dimension which was already created in a similiar fashion.

It is the same Spirit too who by divine «inward testimony» (as the Reformers of the sixteenth century phrased it) or deeply experienced witness enables us to recognize that same divine Action, in lesser degree and in different fashion to be sure, but nonetheless truly, wherever God is moving toward us, soliciting an answer from us, awakening desire in us, urging us to respond to the divine revelatory act.

If what you interpret Paul as saying is that before creating all the myriad galaxies and star systems God decided that They would put some humans on the third planet from an insignificant star on a little arm of a middling galaxy and that the first hominids chosen role would be to perform pretty much to spec and do something silly and rebellious (arguably without sufficient information as to consequences for themselves and their off spring, oh, and for serpents) and cause affront to the tripartite godhead warranting separation of Gods grace from all their offspring; then we are left with people being chosen from way back before the Big Bang to do some terrible things like killing babies or betraying Jesus who was chosen on the same non date (time didn't exist before creation) to die in a fairly nasty fashion and thereby appease the righteous wrath of himself and his fellow Trinitarians by paying a penalty as a substitute for all future sins (of believers?)

It is the task of theology to keep categories clean, to explicate the faith of the church in categories which are inwardly fashioned by the particularity of the events and affirmations which are constitutive of the community of the people of God.

Stop looking forward to a future fashioned by God.

The first one is that since God is our Father, by which we mean that He cares for us after the fashion of our concern for our children but with an intensity altogether beyond our human imagination, He would wish that we should tell Him, although already He knows, all that we think we need, all that we want to have.

As the devotees give themselves to their god, using some token for their oblation such as a human life, an animal, grain, a dance or other ceremonial, so the god responds to their action by relating himself afresh to them in a helpful and enriching fashion.

The ramifications for Christian clergy who try to preach the parable in this fashion are yet to be fully explored and few Christians are theologically prepared to humble themselves by considering themselves as servants to Israel, the bride of God.

The great achievements of the Hebrew prophets, from one point of view, were their insistence that God is not to be approached in this external fashion and their success in securing a general consent by the Jewish people to the proposition that «the sacrifices of God are a troubled spirit» — that God wishes the offering to Him of the whole life of His people, both as individuals and as a group, not for His own glorification but rather so that He might effectively use them for the accomplishment of great ends: the redemption of the world and the opening of rich life for His children.

There are many reasons why this has happened; this is no place to discuss them, but among others we may mention scientific constructions, psychological discoveries, awareness of sociological conditions, and all that Bonhoeffer summed up in saying that man has «come of age» (by which he did not mean that man is an entirely mature and adult creature who now can take the place of God, in a fashion not unlike the claim made by the Provost of King's in his recent utterances; but he did mean that we now know our own responsibility and that God treats us, not like slaves nor like little children, but like sons to whom He entrusts such responsibility).

Due to this gift of grace in their life, all who are delivered by God's grace in this fashion will give evidence to it by living a life of perseverance in faith and good works (Perseverance of the Saints).

If God is really actively engaged with and in the world, adapting the divine intention to it, taking into the divine life what occurs there, and hence seriously affected by it quite as much as sustaining it creatively and working within it to accomplish an enduring purpose, then indeed God must be understood in a fashion that is most suitably symbolized by what we know of relationship at the human level — granted, of course, that we say this with an O altitudo, to use Sir Thomas Browne's phrase.

... Love in God's fashion is indeed outrageous and a scandal because it does stoop and condescend to what, by lesser standards, it need not.

Each of us, in his or her specific fashion, is intended by God to become a lover — and thereby to belong in a great cosmic society of loving of which human loving is a reflection.

Although Christ was filled with the form of God and rich in all good things, so that he needed no work and suffering to make him righteous and saved (for he had all this eternally), yet he was not puffed up by them and did not exalt himself above us and assume power over us, although he could rightly have done so; but, on the contrary, he so lived, laboured, worked, suffered, and died that he might be like other men and in fashion and in actions be nothing else than a man, just as if he had need of all these things and had nothing of the form of God.

The Church's responsibility to God for human societies doubtless varies with its own and the nations» changing positions, but it may be described in a general fashion by reference to the apostolic, the pastoral and the pioneering functions of the Christian community.

«When asked by the younger Margrave why he wrote with such vehemence he said, «Our Lord God must precede a heavy shower with thunder and then let it rain in a very gentle fashion so that the ground becomes soaked through.

This is just another way of describing prayer as self - oblation, for the only fashion in which it is possible for man to be lifted to God is by his giving of himself in dedication to the God whom he would know.

In similar fashion, God has gifted all the birds, animals and reptiles in Prairie Storms with some special means by which they are able to survive the seasonal storms.

«Dual transcendence,» Hartshorne tells us, «holds that God surpasses other beings, not by being sheerly absolute, infinite, independent, necessary, eternal, immutable, but by being both absolute, independent, infinite, etc., and also, in uniquely excellent fashion, relative, dependent, finite, contingent, and temporal.

It does so by limiting itself and taking on, after a fashion, the shape of our own hopes in order eventually to lead us further into the depth and breadth of God's own vision for the world.

Two traits of classical theism were that it either (like Stoicism and Spinozism) clearly and consistently denied human freedom (in the straightforward sense of actions being not wholly determined by their causal conditions) or else ambiguously or contradictorily affirmed and denied causal determinism — truly classically in Aquinas's statement that God strictly causes our actions but in such fashion that we were also free to act otherwise.

how ye ought to forsake and set aside, as much as ye may, all worldly cares and studies... to give yourselves wholly to this Office, whereunto it hath pleased God to call you... and draw all your cares and studies this way that so, by prayer for the assistance of the Holy Ghost, and by daily reading and weighing the Scriptures, ye may wax riper and stronger in your Ministry; and that ye may so endeavour yourselves... to sanctify the lives of you and yours, and to fashion them after the Rule and Doctrine of Christ, that ye may be wholesome and godly examples and patterns for the people to follow.1

This is not the sensationless peace of utter quietude, but here there is a beauty and richness, symbolized by jewel trees, singing waters, brilliant color, wonderful lotus blossoms, no day and night, no distinction between gods and men, it is an ideal existence figured forth in material fashion.

If you believe a biological structure is nothing more than a fashion decision made by God (or an alien), there's nothing you can do to explain it beyond that; you're done.