Sentences with phrase «comes as a judgment»

There is no doubt in my mind that TM comes as a judgment on the spiritual communities of the West that have neglected the spiritual and mystical possibilities of humanity.

Not exact matches

That is defensible only if one is certain that the baseline level of possible robotic error in civilian protection exceeds that baseline level of human error... I, for one, would not bet against the possibility that for some military applications, we will some day come to see mere human judgment as guaranteeing an unacceptable level of indiscriminate and disproportionate violence.

The news comes after a Florida judge ruled (and denied Denton's request to stay said ruling) that former wrestler Terry Bollea, better known as Hulk Hogan, could begin collecting on a judgment against Denton and his company for invasion of privacy.

Obviously, one wants to return to a more normal paradigm as rapidly as possible but I don't think that those who condemn it on principle are coming to the right judgment.

I think it is difficult to know where the next crisis will come from, and, in general, it is better to have a system that is safe from errors in judgment and surprise than it is to try and avoid errors in judgment and surprises because as along as you are dealing with human beings, there will be errors and surprises.

Given the uncertainties as to the exact size and timing of the tax effects, this will require careful judgments to be made as to the contributions of tax effects and ongoing inflationary pressures to CPI outcomes in the coming quarters.

Not that we are fit (qualified and sufficient in ability) of ourselves to form personal judgments or to claim or count anything as coming from us, but our power and ability and sufficiency are from God.

Mr Page said: «As a highly experienced magistrate, I have made judgments on thousands of cases and in each case, have come to my decision based on the evidence, and the evidence alone, placed before me and my colleagues.

«And just as it is appointed for man to die once, and after that comes judgment» (Hebrews 9:27).

When I did come forward as an abuse victim, this part of my past was wielded like a weapon by some of the elders to further discredit my concern, essentially saying that I was imposing my own perspective or that my judgment was too clouded.

In addition we read two major christological pronouncements in the passage: «As long as I am in the world, I am the light of the world» (v. 5), and «For judgment I came into this world, that those who do not see may see, and that those who see may become blind» (v. 39As long as I am in the world, I am the light of the world» (v. 5), and «For judgment I came into this world, that those who do not see may see, and that those who see may become blind» (v. 39as I am in the world, I am the light of the world» (v. 5), and «For judgment I came into this world, that those who do not see may see, and that those who see may become blind» (v. 39).

I would say say that the «judgment» of God on sin in Romans 2:3 is the natural consequences that come upon us in life as a result of sin.

Those are spread in every nation and religion pretending what they are not but work out towards the same one agenda of the cused ones of the Sabbath who consider them selves above all as being the chosen ones and have rejected all the laws and judgments of God Allah that came to them and nations after them and went on making their own laws and judgments for a cause of having all nations reaching the lawest levels of humanity among them selves...?

We can say such things, for example, as that he was born in Palestine during the reign of Herod the Great; that he was brought up in Nazareth; that he lived the normal life of a Jew of his period and locale; that he was baptized by John, a proclaimer of the early coming of God's judgment; that he spent a year or more in teaching, somewhat in the manner of contemporary rabbis, groups of his fellow countrymen in various parts of Palestine, mostly in Galilee, and in more intimate association with some chosen friends and disciples; that he incurred the hostility of some of his compatriots and the suspicion of the Roman authorities; that he was put to death in Jerusalem by these same authorities during the procuratorship of Pilate.

The announcement comes less than a day after Exodus issued a wide - ranging apology to the gay community for «years of undue judgment by the organization and the Christian Church as a whole,» a statement from the group says.

When the last things refer to the life of the world or history as a whole, they customarily include the second coming of Jesus, the resurrection of the dead, general judgment (eliminating an interim state and resulting in heaven or hell), and the consummation of the world.

Even so quickly and suddenly will God» s final judgment come, as the Scripture testifies: He will come quickly and will not tarry, suddenly the Lord will come to His temple, the Holy One for whom you wait.»

is simply too ingrained, too much a part of what sin is all about, for us not to feel vexed when reminders come of the opposite reality, which it is precisely the office of religion to provide: «Accordingly, it has always been the office of Religion to protest against the sophistry of Satan, and to preserve the memory of those truths which the unbelieving heart corrupts: both the freedom and the responsibility of man, the sovereignty of the Creator, the supremacy of the law of conscience as His representative within us, and the irrelevancy of external circumstances in the judgment which is ultimately to be made upon our conduct and character.»

Rather, it informs all as to the basic principles that ought to be taken into account in coming to specific judgments, in interpreting the particularities of human situations and in guiding concerted action.

It leads me (some would say, compels me) to believe a string of truths regularly denied in circles which reject or reduce the Scripture principle: the reality of Satan; the existence of angels; the bodily resurrection and sacrificial atonement of Christ; the historical fall into sin; the deity as well as humanity of our Lord; the certainty of his coming again; and the dreadful judgment of the wicked.

Thus, where historical criticism, reading the Book of Isaiah, tries to distinguish which materials come from the eighth - century prophet, the sixth - century prophet and the fifth - century prophet, literary and canonical critics focus on how the final form of the book has created the context within which all of its materials are now to be read, as a movement from judgment to salvation.

In all these ways the totality comes to be prehended as God the enemy, whose judgment none can escape and against whose will one is tensed.

The critical and decisive stage comes when he either accepts the new judgment as benevolent or retreats from it.

When a crisis comes, such as when gays fall ill with AIDS, they can easily be victimized by traditional homophobia disguised as moral judgment and, as a result, fall back into self - condemnation and self - hatred.

Whitehead's philosophy requires a broader conception of time, for example, one which will allow for the reality of the past in the present, a concept that the traditional metaphysician would likely judge as intuitively false, leading to the additional judgment that much of human experience is appearance rather than reality, a position which we reject, having come to a greater understanding of Whitehead's metaphysics.

Calvin, Institutes, I.vii.5: «Enlightened by him (the Spirit), no longer do we believe that Scripture is from God on the basis of either our judgment or that of others; but, in a way that surpasses human judgment, we are made absolutely certain, just as if we beheld there the majesty (numen) of God himself, that it has come to us by the ministry of men from God's very mouth....

I have purposed to emphasize these Truths so as to fulfill my obligation to my Maker to warn about His coming judgment.

«But as he talked of justice, and chastity (KJV «temperance»), and the judgment to come, Felix is more concerned with keeping the favor of Paul's enemies...» (Acts 24: 27).

This is Q's «proof» that Jesus is the Coming One prophesied by John as coming to hold judComing One prophesied by John as coming to hold judcoming to hold judgment.

After only the briefest interval — so Mark implies all along — ; his followers were convinced that he had risen from the dead — not as one more resuscitated Israelite, like the daughter of Jairus, nor as a saint who had entered glory, like Moses or Elijah, but as no one less than the transcendent, heavenly Messiah, the «Son of Man» who was to come on the clouds of heaven and hold the last judgment upon all mankind.

This discourse as a whole reflects the belief of the early church, surely of Jesus as well, that the end of the world, with the judgment of the Son of man, would speedily come.

Consequently an overwhelming fear of God and His wrath seized their hearts, and their pious devotions were regarded as a means of escape from the judgment to come.

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

Chief among them is that, as much as we may come to understand the world within which our historical forbears functioned, we must make all our judgments about them and about the past...

(Acts 3:17) But this ignorance was in part at least the result of a mysterious blindness that had come upon them as a judgment for their sins, their initial unresponsiveness mounting eventually to active hatred and a «blind» fury of malice by which they attributed everything he said or did to the inspiration of Beelzebul, the chief of devils.

To cover all this in just over two hundred pages, Hibbs leans more on tortured judgments and rhetorical excesses (e.g., a chapter entitled «Seinfeld's Dark God») than argument, in the end coming across as someone who needs to kick back and pop in a video.

Students may still be encouraged to come to their judgments as to what is the best way to study the phenomenon of religion, the solution of certain historical puzzles, the relation of religion to other aspects of culture, and so forth.

For after this, as the epistle to the Hebrews continues, comes «the judgment.»

From Rachel: So the most common Bible passage cited by those who oppose the possibility of postmortem salvation is probably Hebrews 9:27 - 28: «And inasmuch as it is appointed for men to die once and after this comes judgment, so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.»

It is to be observed that in these passages the fact of judgment to come is appealed to as a dalum of faith.

But if we pass in advance this bitter judgment of uselessness that paralyzes and discourages us, if we are thus completely lacking in love for God, or if on the other hand we magnify our works and regard them as important and successful (Jesus, little Jesus, I have so wonderfully exalted you, but if I had attacked you in your defenselessness your shame would have been as great as your glory...), if we come before God decked out in the glory of these lofty, grandiose, and successful works, then... «Woe to you that are rich» (Luke 6:24), for the rich man today is the successful man.

Our challenge as Christians who are also citizens of an empire is to find hope and guidance in biblical calls to repentance and conversion that inevitably confront people whose historical ties are linked to dominant powers that come under the judgment of God.

Rom 5:18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

From the parable of the Good Samritan, to the several quotations attributed to the Teacher wherein he emphasizes that it is our treatment of our fellow man, and especially the poor, needy, downtrodden, sick, young, old, sinner & believer alike that will serve as the primary basis for our individual judgment come the Day we face our God.

The souls preserved in the underworld were already experiencing either punishment or consolation, as in their time of waiting, they anticipated the certain judgment yet to come.

In the form in which this coming kingdom was eventually delineated, as divine victory and the final consummation of Christ's work on earth in both judgment and mercy, the biblical symbolism of Christ's return becomes meaningful.

«The «Divine Image» dies in Jesus so as to abolish the solitary and transcendent [150] God who is the source of judgment and bring about an apocalyptic union that is a full coming together of God and man.»

To understand Jesus as the eschatological phenomenon (that is, as the Savior through whom God delivers the world by passing judgment on it and granting the future as a gift to those who believe on him), all that is necessary is to proclaim that he has come, and that is what St. John does so clearly.

You do nt know, just as we do nt, But I pray for you, because if judgment day comes the rule is this» Deny me in front of your peers, I will deny you in front of my Father - Jesus» So that wonderful eternal life that us believers will be enjoying, you want see, or even be given the chance, you'll be burning in the Depths of bedlam.

While not failing to strike these same notes of righteousness, judgment, and repentance, it differed as widely from John's message as his manner of life differed from that of the austere prophet, who lived alone in the desert, was clothed in camel's hair, and «came neither eating nor drinking.»