Sentences with phrase «confess such»

Even then, we have to confess such seamless transmission of power served up by the average DCT can spoil us for semi-automated transmissions.

Before you tell me that no self - respecting food professional should confess such a sin, let me explain.

We find it easy to confess such sins, if their confession keeps us unaware of our sin.

Not exact matches

«I never imagined in a million years that food trucks would have expanded into so many other markets, such as our education system,» he confesses.

Humbly, ashamedly, I confess that before such acts my own profession shrinks into insignificance.

Concerning «getting pearls of wisdom» from research and review of original documents posted on the Internet, versus doctrinal justifications by a specific denomination which begin with enamored language, such as «most convincingly», «sublime article», «holy Christian faith», «believe and confess»....

No sense in confessing one's sins to otherly folks who are or not sinful and in such naturalisms would they mock me in speaking to others about my dastardly deeds!

I am not myself capable of such a peroration, but I confess to more than a little sympathy for Chesterton's approach.

As we were talking Sunday, one such participant confessed that The Mission had helped her soften towards those who had hurt her in the past, that she felt more prepared to worship alongside those whose faith looks different than her own because The Mission had provided a place of rest in which she could be herself.

But if you don't have an interlinear Bible, you can simply look in the context of the verse which talks about forgiveness, and if there are conditions involved to receive this forgiveness (such as repenting, confessing, or forgiving others), you can be almost certain that the forgiveness in question is aphēsis.

Jay responded by ruminating on this clause in the Constitution and confessing sadly that «the word slaves was avoided, probably on account of the existing toleration of slavery, and of its discordancy with the principles of the Revolution; and from a consciousness of its being repugnant to... the Declaration of Independence» (111:298) The number of such revealing glimpses into the thinking of the founders is almost without number.

Having been invited to speak to a convocation of Christian seminarians, I at first felt that I should say nothing until I confessed that I do not have any such confidence.

I must confess that considerable experience has taught me to be highly suspicious of Christian proponents of violence who appeal to such motivations.

It seems to me, as I wrote, that confessing the Church's faith as explicitly one's own increases both the drama of the statement and the investment with which one makes it» and that such submission to the whole Church's creed offers a symbolic movement away from, not toward, individualism.

But if believing results in justification (as Rom 4:4 - 5 and Rom 10:10 a clearly show), then how could calling on the Lord and confessing with your mouth also result in justification since such a person is already justified by faith alone?

For yet another, there are movements within the UCC, calling for a Barmen - like commitment to classical Christian faith contra cultural accommodation» such as the fifteen - year - old «Confessing Christ» movement and the Craigville Theological Colloquies celebrating this year their twenty - fifth anniversary.

I must confess that I have never seen such an abuse of the principle of relativity!

Certainly, in so far as he confesses his faith in God he is committed to a belief in the One who may properly be called supernatural and superhistorical — for God is not to be located in the spheres of what, by the use of certain limited and limiting frames of reference, we call nature and history — but such a belief does not relegate God to some alien sphere of splendid isolation and inaccessibility.

Why would «Every knee bow and every tongue confess in Heaven, on Earth and in Between them»; if all do not come to understand and know God on such a level.

Such an approach makes some scared, and I confess I haven't done this myself yet... though my wife did once!

If your sin involved other human beings, or if you believe you need their help in keeping free of this sin, or you need their counsel, advice, or accountability, you should also confess this sin to another person you trust, or to a group of such people, who will love you no matter what and will help you through the temptations and addictions of this particular sin.

I think we agree on the fact that it is by faith that all are saved i have no problem with that and its in that that there is unity.You find within any christian modern church law can be mixed with Grace that is not peculiar to any domination maybe it is more extreme in some.Where there are believers there are works of the flesh such as pride and self reliance.I was thinking today the word says if we believe in our hearts and confess with your mouth that Jesus is Lord then you shall be saved.Its not a hard doctrine to believe thats in its basic form.The seventh day have tacked on to that belief adherence to the sabbath that is sadly how denominations spring up.In the anglican church we still recite the apostles creed how many church still do that today as a basis for there faith in Jesus Christ.Your statement that some are saved is just as true to those who go to modern christian churchs who say they are christian but walk according to the flesh..

In his book, So - Called Christian, Jim Turner confesses to his own sins of pride, jealousy, and discord, and explain how he came to see that such behavior is not only damaging to himself and his relationships, but also to the church at large and the church's witness to the world.

If, for reasons such as these, Christians choose to continue to confess their faith in Jesus by affirming that God raised him from the dead, they must be prepared to explain in a clear and convincing way just what they mean by «raising from the dead».

A church which has been over-existentialized for a quarter of a century now, which dotes on «sharing» and «personal growth,» often to the exclusion of any meaningful sense of the corporate, will need to be reminded that such a dimension exists, and that if we do not tell the story of the Confessing Church and the Uganda martyrs, of Selma and Vietnam, we are telling a truncated version.

«There can be no question that such a thing can be counterintuitive for more traditional evangelical doctrines of Scripture,» Enns confesses, «since this is eisegesis (reading meaning into Scripture) rather thanexegesis (getting meaning from Scripture).»

Ought such a special time of confessing be proclaimed against nuclearism?

As Pelikan observes, many in this age feel «that even if the time for faith as such may not have passed, the time for teaching Christian faith as authoritative dogma probably has, and the time for confessing it in a nonnative creedal formulary certainly has.»

All Christian claims that Judaism confesses a God of law in the formal / legal sense in contrast to a «Christian God» of grace are based on false views of fulfillment; such views not only damage Christian - Jewish relations but are devastating for the life of the church itself.

But such an assertion, though it may be confessed by faith, is of such a character that it does not admit of tangible and visible demonstration.

It must be confessed that no man or any other creature is capable of knowing the future in such detail or creating such a Book.

34 Chapter 4 is entitled «The Self - Annihilation of God,» where Altizer states that «to confess the death of God is to speak of an actual and real event... a historical and a cosmic event, and, as such, it is a final and irrevocable event.»

As such, I am bound to firmly confess what I see in the Word, (that would be my beliefs), but I do not firmly pronounce that my confessions have ended.

Such juvenile emotions of reverence never get outgrown; and I confess that to find my humble self promoted from my native wilderness to be actually for the time an official here, and transmuted into a colleague of these illustrious names, carries with it a sense of dreamland quite as much as of reality.

In it, Jim Turner confesses to his own sins of pride, jealousy, and discord, and explain how he came to see that such behavior is not only damaging to himself and his relationships, but also to the church at large and the church's witness to the world.

Even Harnack, in his Luke the Physician, could write: «Whoever confessed Christ as Lord (Kyrios), and renounced both the good things and the burdens of this life, and looked upon the Old Testament as God's revelation, and looked forward to the resurrection, and proclaimed this to the Greeks without requiring them to be circumcised and to observe the ceremonial law - such a person was a Paulinist.»

At every stopping - place till we came to Mount Moriah I would explain to him that he still could turn back, could repent the misunderstanding that he was called to be tried in such a conflict, that he could confess his lack of courage, so that God Himself must take Isaac, if He would have him.

New Delhi said: «[This unity] is being made visible as all in each place who are baptized into Jesus Christ and confess him as Lord and Savior are brought by the Holy Spirit into one fully committed fellowship, holding the one apostolic faith, preaching the one gospel, breaking the one bread, joining in common prayer, and having a corporate life reaching out in witness and service to all and who at the same time are united with the whole Christian fellowship in all places and all ages, in such wise that ministry and members are accepted by all, and that all can act and speak together as occasion requires for the tasks to which God calls His people.»

He defines this identity as follows: «A Christian is one who both confesses oneself to be such and as such is accepted by the other (usually Christian) people.

To the perceptive listener, such a minister is confessing his own intense hunger to be given attention, approval, or punishment.

But on the side accessible to introspection, their causal condition is nothing but the degree of spiritual excitement, getting at last so high and strong as to be sovereign; and it must be frankly confessed that we do not know just why or how such sovereignty comes about in one person and not in another.

As Gerhard von Rad has established in his great work, The Theology of the Old Testament, and principally in volume one, «The Theology of Traditions,» Israel essentially confessed God through the ordering of its sagas, traditions, and stories around a few kernel events from which meaning spread out through the whole structure.4 Von Rad believes he has discovered the most ancient kernel of the Hebraic Credo in a text such as Deut.

As such, everything confessed to under torture is automatically suspect.

Another person can be aware of such contradictions and realize that his actions are not in harmony with his profession; this person can acknowledge and confess his guilt and accept forgiveness when caught in circumstances beyond his control.

I confess to being disappointed, however, by the number of commentators who said they had at last been awakened to the tyranny of judicial usurpation but then expressed such deep gratitude that the U.S. Supremes had «saved us» from a constitutional crisis.

But a considerable number of such experiments would be of great value in furthering the perennial task of thinking - through once again what it means to «confess that Jesus Christ is Lord, to the glory of God the Father».

This is why any suggestion that Humanae Vitae is still valid, or that celibacy for the priesthood still makes sense, or that handing out condoms might not be the best way of combating AIDS, is treated not just with contempt but with thinly disguised rage, not only by self - confessed secularists but by nominally Catholic journals such as The Tablet.

Yet so paltry were these, according to our present way of thinking, that (although I know that others have been moved differently) I confess that my only feeling in reading her has been pity that so much vitality of soul should have found such poor employment.

Obviously, Boe's role at Wounded Knee was not a traditional ecclesiastical one; AIM was not a «parish» of the American Lutheran Church (though that church has made regular grants to it); probably no one was confessing his or her sins; and Boe was not asked to divulge the content of any such confessions anyway.

Yet only at the risk of such fearful misery, More discovers, can we have the self - awareness that confesses both sin and faith, that enables us to live in real relation to God and our fellows.