Sentences with phrase «classical way of»

«That's a classical way of co-operating.

It opposes the classical way of thinking and views criminal behavior as irrational and may be due to a biological, environmental, physical, psychological problem or disorder.

Bringing us back full - circle to a romanticized and classical way of filmmaking that just doesn't exist all that often anymore.

The most classical way of seducing a Russian woman is a romantic evening, usually a romantic dinner, but also can include romantic journey, walk or drive in a less crowded places with small gifts and flowers.

Not exact matches

When I was doing brand management at Coca - Cola, I became a bit indoctrinated into the classical sales and marketing way of things, which is very data driven.

At dinner the other evening, I made a comment about how few of my students know anything about classical music and my kids remarked that most students now have no way to hear it.

Classical Christianity provides a more adequate way of «situating» humanity by reference to the God - Man, Jesus Christ.

To suggest that evangelical Protestantism points the way to «classical spirituality» is to blithely disregard fifteen centuries of authentic «classical Christian spirituality» and obscure the desperately needed benefits of this rich tradition from evangelical view.

In the same way, classical physics has survived as a marginal special case within the framework of a much more comprehensive theory.

Pairing feminist theory with women's local wisdom, Jones exposes not only the potential pitfalls of classical doctrines, but also how, with some skillful feminist remapping, doctrines prove capacious enough for new generations of women to inhabit in grace - filled ways.

In a word, the character of our student clientele and the changes within scholarship alike make our adherence to the classical paradigm of the historical - critical method problematic, and invite us to think of new ways in which to engage our students in critical reflection on materials they may be meeting for the very first time.

The quotation captures the noble project of the book in this way: «The old Catholic religion - culture of Europe is dead... the inheritance of classical culture... has been destroyed, overwhelmed by a vast influx of new knowledge, by the scientific mass civilisation of the modern world.

It always takes the shape of the denial of a particular way of conceiving of God.12 The Stoic God of classical Christian theism has become a problem to be resolved.

We may be excited by process theism, but it is much more likely that Whitehead originally became some sort of classical theist who thought his way into process theism than that he had been a process theist all along.

If neoclassical theism, like classical theism, is unable to present its vision of God in a way which indicates that God favors the struggle of the oppressed, then the neoclassical alternative will be unacceptable to black theology.

(1) Unlike classical theism, black theology has never conceived of divine perfection in such a way as to entail that God is wholly immutable.

Nevertheless, it was also the «sole medium of intellectual life» and could become again, incidentally to the process and quite unintentionally, a way of access to the heritage of pre-Christian Roman culture and classical Latin literature (Erich Auerbach, Literary Language and Its Public in Late Latin Antiquity and in the Middle Ages [Pantheon.

Along the way, Warren moved from classical music toward the rhythms of his time» folk and rock» and set out for New York to become a Dylanesque troubadour.

To this extent the classical philologian Ernst Heitsch» is correct in sensing that the historian's awareness «tua res agitur is «nuanced in a particular way» by the New Testament scholar: «It is a matter of thy blessedness, however one may understand this.»

From the perspective of classical Christian theology, Altizer's views can only appear nonsensical, but his understanding of God differed in fundamental ways from that tradition.

We may not be happy with the particular fashion in which this conviction was expressed in the several classical formulations; we may seek for and hope to find a way of stating this conviction which does not depend upon the philosophy of ancient Greek thinkers.

One very important change needed in the way theology is understood is recovery of the great breadth of topics treated in classical theology.

This is the way which is provided if we adopt, not the so - called «classical» view of God, but the «neo-classical» view — a view which stresses the relational aspects as being much more than merely aspects — as being, in fact the basic reality of God Himself.

These were just misguided ways of speaking, for these speakers didn't realize that they were presupposing the classical view of the future as a domain of settled facts and then denying God knew it.

The classical Benedictine way of life is structured to keep the mystery of our salvation always in mind.

In this scheme the quantifiers «all,» «some,» and «none» are combined with the ideas of «absolute perfection,» «relative perfection,» and «imperfection'to produce seven different conceptions of deity which are conveniently grouped into three broad types of theism: classical theism, within which God is conceived as absolutely perfect in all respects and in no way surpassable; atheistic views, in which there is no being which is in any respect perfect or unsurpassable; and the «new theism,» in which God is in some respects perfect and unsurpassable by others but is surpassable by himself.

Greg: I've found that every passage that people appeal to prove the classical view of divine foreknowledge is capable of being translated or interpreted in different ways and / or it fails to support all that these people try to make it support.

However, those who follow Hartshorne in much of his critique of classical theism often part ways with him on the World - Soul analogy.

If his declaration precluded the enthusiastic patriotism of the old Prussian «union of throne and altar» or the mindless nationalism of the pro-Nazi «German Christians,» it was nonetheless susceptible to interpretation along classical Lutheran lines, in which the secular ruler is entitled to obedience in everything except matters of faith, which may be interpreted in such a way that they take up very little space indeed.

One is reminded of the way in which John Milton so frequently used the terms of classical mythology in his poetry in order to express his Christian faith.

So far from being the God of classical philosophy, who is in no way related to others and whose sole object of experience is self, the God of Christian scripture as well as of the Hebrew patriarchs is consistently represented as the supremely relative one, who is related to all others as well as to self by the unique experiences of creation and redemption.

The Christians, in their way, agree with the classical philosophers that the glory that was Rome is nothing in light of eternity — although by eternity they mean the life beyond death that the personal God makes possible for each particular person.

By this I mean that we already have before us a way of conceiving the reality of God, in comparison with which the theism of the classical tradition can be seen to be but a first and rather rough approximation.

The growth - orientation — in contrast to the sickness - orientation which has characterized classical psychotherapy and most group therapy — is a distinct way of viewing people and the helping process.

Just this, however, enables us to understand the major stumbling - block which classical theism places in the way of many of our contemporaries.

The classical description of the Father begetting the Son before all worlds can also describe the way in which God, in the Whiteheadian conceptuality, creates himself by envisaging all the pure forms as constituting the metaphysical order God and the world exemplify.

Classical physics appears to provide no way in which an explanation can be reached because it requires a «collection» of particles which constrains individual particles in a manner not deducible from their individual behavior.

In «A Whiteheadian Christology» John Cobb suggests that the classical problem for Christian theology remains «to explain how we can intelligibly affirm the unique presence of God in Jesus in such a way as to avoid detracting from his humanity and yet explain his strange authority» (PPCT 383).

He certainly regards Ellington as a genius, and by no means dismisses his artistically ambitious side (the way the Count - Basie - loving John Hammond did, for example), but he emphasizes his shortcomings in long - form composition, due to deficiencies in his understanding of classical music.

Highlights for me included: 1) Belcher's call in Chapter 3 to find common ground in classic / orthodox Christianity (the Apostle's Creed, the Nicene Creed, and the Athanasian Creed) which, if applied, would dramatically reduce some of the name - calling and accusations of heresy that have been most unhelpful in the discussion between the emerging and traditional camps, 2) Belcher's fabulous treatment of postmodernism and postfoundationalism in Chapter 4, where he rightly explains that when talking about postmodernism, folks in the emerging church and the traditional church are using the same term to refer to two completely different things, and where he concludes that «a third way rejects classical foundationalism and hard postmodernism,» and 3) Belcher's fair handling of the atonement issue in Chapter 6, in which he clarifies that most emergering church leaders «are not against atonement theories and justification, but want to see it balanced with the message of the kingdom of God.»

One can not prove anything by assuming the logical coherence of the classical idea of an ens realissimum or unsurpassable actuality, for this coherence is in no way known or knowable.

Whether or not Jung may truly be identified as a Gnostic (and he has so identified himself on numerous occasions), there is nothing in what he describes as individuation that is not far more fully present in classical mystical ways of both the East and West.

It's a way of saying: If you aren't rich, you probably don't have the aesthetic capacity to enjoy a classical music broadcast or the intelligence to follow a Nova program about the human brain.

Isaac Newton the Newtonian Revolution Anglican William Harvey Circulation of the Blood Anglican Charles Darwin Evolution Anglican; Unitarian Christiaan Huygens the Wave Theory of Light Calvinist Leonard Euler Eighteenth - Century Mathematics Calvinist Alexander Fleming Penicillin Catholic Andreas Vesalius the New Anatomy Catholic Antoine Laurent Lavoisier the Revolution in Chemistry Catholic Enrico Fermi Atomic Physics Catholic Erwin Schrodinger Wave Mechanics Catholic Galileo Galilei the New Science Catholic Louis Pasteur the Germ Theory of Disease Catholic Marcello Malpighi Microscopic Anatomy Catholic Marie Curie Radioactivity Catholic Gregor Mendel the Laws of Inheritance Catholic (Augustinian monk) Nicolaus Copernicus the Heliocentric Universe Catholic (priest) Carl Linnaeus the Binomial Nomenclature Christianity Anton van Leeuwenhoek the Simple Microscope Dutch Reformed Albert Einstein Twentieth - Century Science Jewish Claude Levi - Strauss Structural Anthropology Jewish Edward Teller the Bomb Jewish Franz Boas Modern Anthropology Jewish Hans Bethe the Energy of the Sun Jewish J. Robert Oppenheimer the Atomic Era Jewish Jonas Salk Vaccination Jewish Karl Landsteiner the Blood Groups Jewish Lynn Margulis Symbiosis Theory Jewish Murray Gell - Mann the Eightfold Way Jewish Paul Ehrlich Chemotherapy Jewish Richard Feynman Quantum Electrodynamics Jewish Sheldon Glashow the Discovery of Charm Jewish William Herschel the Discovery of the Heavens Jewish John von Neumann the Modern Computer Jewish Catholic Max Born Quantum Mechanics Jewish Lutheran Neils Bohr the Atom Jewish Lutheran Carl Gauss (Karl Friedrich Gauss) Mathematical Genius Lutheran Johannes Kepler Motion of the Planets Lutheran Linus Pauling Twentieth - Century Chemistry Lutheran Tycho Brahe the New Astronomy Lutheran Werner Heisenberg Quantum Theory Lutheran James Clerk Maxwell the Electromagnetic Field Presbyterian; Anglican; Baptist Max Planck the Quanta Protestant Arthur Eddington Modern Astronomy Quaker John Dalton the Theory of the Atom Quaker Theodosius Dobzhansky the Modern Synthesis Russian Orthodox Trofim Lysenko Soviet Genetics Russian Orthodox Michael Faraday the Classical Field Theory Sandemanian

I have followed what I take to be the general logic of classical christological reflection, using the crucifixion narrative of the Gospels to illustrate the way this faith is generated and nurtured.

It surfaced again and again that Whitehead has a very special way of relating to classical authors, such as Plato, Descartes, Locke, Hume and Kant.

Classical theism is a beautiful way of thinking about thinking, and for those who are passionate about pure thought, there is no idea more beautiful than the idea that God is like our ideas.

In his latest book, first published in France in 1995, Hadot surveys with care the great schools of classical thought» Platonism, Aristotelianism >, Cynicism, Epicureanism, Stoicism, and Skepticism» and argues that they share not only a drive to offer rational explanations of the world but also a conception of philosophy profoundly different from the way that discipline currently understands itself.

It was another German missiologist, Georg F. Vicedom, who has the honour of having developed the concept of missio Dei in a way that seems to be consistent with the more classical missiology that preceded Willingen, and quite different from the more radical missiology that, under the same label, was worked out during the 1960s.

One may interpret the astonishing phenomenon of classical Israelite prophetism in two ways.