Sentences with phrase «creation of accounts with»

This website has thousands of HSV singles that is much easier to join due to creation of accounts with usernames and passwords.

We may from time to time offer various features that require registration or the creation of an account with Tubi.

Access to and use of certain additional functions and / or benefits of the Services are subject to the creation of an account with UBISOFT (the «Account»).

This necessitates the creation of an account with a screen name.

Not exact matches

Homeownership has been and continues to be an important driver of wealth creation in the US, with owner - occupied housing accounting for almost a quarter of assets among US households.

Once you are done with the account creation, you are selected to avail all the features of this software, making easily used.

It's impossible for me to believe that something written in the Bronze Age, by Bronze Age people with their limited views of the world, is the actual and literal factual account of the creation of the world.

The Bible account of creation does not conflict with scientific conclusions about the age of the universe.

Nye like many in the science community venture into unfamiliar ground when comparing the Genesis account of creation with evolution.

The Biblical accounts of God - to - human relationship and affairs going from the very obvious to the very mysterious, starting with creation and going through a multitude of stages, the fall, the expulsion and curse, trials and covenants, rebellion and Law, culminating with God's «Ultimate Provision» for Salvation, the «Good News» of the Lord Jesus Christ, His only begotten Son, the «New Covenant,» the «Millennial Kingdom» to come, the end of time, and the afterlife, are the basis for the Christian Theology on «Time Dispensations.»

The Creation account of Genesis is often taken as literal historical narrative, yet in reality is is a beautiful example of ancient eastern poetry, with many truths hidden within it.

Though many now discount the Bible and its account of creation, it satisfactorily answers where the universe and all life originated, saying: «In the beginning God created the heavens (universe) and the earth (with its abundance of life).»

a) Given the Vedas account that begins with the creation of matter, energy and time b) Given no other religions begins with the creation of matter, energy and time (and i will wilfully overlook Abrahamic religions like you overlook other religions) Therefore, this implies that only the Hindu religion is worthy of consideration.

(2) Evolution has often been taught with the implication that it was a rejection of the biblical creation account, by ignoring or dismissing the creation stories as prescientific myths surpassed by superior modern versions.

While cosmology may mean several different things, the theologian's contribution is concerned with «accounts of the world as God's creation,» and, within that broad compass, one specific enterprise especially needed in our time involves «imaginative perceptions of how the world seems am where we stand in it» (Tracy and Lash, vii) 5 In other words.

What we do with this difference in the two creation accounts is, first, acknowledge it, and second, explain that they are both there because each was a part of one of the two or three sacred traditions put together by an editor to make up the book of Genesis.

Similarities of Genesis 1:24 - 25 with other creation accounts, and how the Genesis account is polemical against them.

The story of creation and the story of the fall, for example, like the account of the last things in the Book of Revelation, may properly be called myths, since they are concerned with absolute beginnings and endings or with universally predicable truths, about which no precise conceptual statements can be made and which are best expressed in pictorial language.

Not only does the completion of creation in six days correlate with and support the religious calendar and Sabbath observance (if the Hebrews had had a five - day work week, the account would have read differently), but also the seventh day of rest employs to the full the symbolic meaning of the number seven as wholeness, plenitude, completion.

Together they form the account of an ancient, sacred dialogue a giant conversation initiated, inspired and guided by God with and among humanity about God, his creation and our role in it as his partners.

The symbolic function of creation in valuing time and history becomes clearer when the Genesis accounts are compared with myths whose purpose is to legitimate cyclical time (as in the Babylonian myth of the primeval conquest of Tiamat by Marduk, alluded to in Genesis 1:2), or to those in which time itself is a negative aspect of a fallen order (as in Plato's myth of the fall of the soul, or similar myths favored by Hindu and Buddhist mysticism).

The second account just gives more details regarding the creation of man - has nothing to do with chronology.

The bible clearly demarks generations, along with the number of years people lived, to a good enough degree that a pretty clear timeline of creation is readily derivable), The biblical account of events is clearly off on time scales.

As usual, this neither proves nor disproves God, but it is one idea from Science that happens to mesh with the Abrahamic account of creation.

Likewise, wrestle as we may with the problem of evil, the heart of the matter is found in the great refrain of this Genesis story after the account of each «day» of creation, which says, «And God saw that it was good.»

But the Genesis account of Creation is both scientific and in harmony with all known archeology finds.

Fifteen percent of those surveyed said that theology's main role with respect to science is to «support the biblical account of the human creation and fall.»

Each day could be thousands of years, the genesis account only describes the Creators preparation of the earth for mankind, The universe has been around for millions of years, the earth an uninhabited waste.Of course creation is in complete harmony with science, it is logical.

Or, to express it in more learned fashion, the account of creation does not depict the event which it reports with the actual observable features of its occurrence.

Modern theology has been largely concerned with reconciling competing commitments: the value of human freedom with obedience to divine commands; the scientific account of the natural world with the doctrine of creation; the necessity of critical inquiry with the authority of revelation.

There is no evidence supporting the genesis creation account which is concordant with the entire body of scientific knowledge (whence the need for supernatural delivery, hibernation, etc).

Given these difficulties in interpretation in the texts that seem most appropriate, the plain descriptions of Jesus» interaction with women and the stylized but readily interpreted accounts of woman's creation in Genesis take on increased significance.54

It has affected how man understands the origin of life (including his own) on this planet, and Christianity has had to contend with, account for, and reconcile its implications with the biblical narrative of creation and purpose as stemming from God.

In fact it contradicts itself starting in THE VERY FIRST TWO CHAPTERS of Genesis when the order of creation is mixed up to having only 2 of the 4 Gospel writers bothering to talk about the birth of Jesus (and those two accounts conflict with each other while also providing timelines which make it IMPOSSIBLE for Jesus to have been born based on their accounts) to 3 of the 4 Gospel writers not agreeing on what the final words of Jesus were.

As the Bible underlines, the Almighty is no species - egalitarian; the creation accounts bring man and woman into view as the summit of the visible creation, with everything else placed at their service, and in general, with lower things being placed at the service of higher ones (plants are given to animals for food, and later, after the flood, animals are given to men for food).

Process theologians see this in fundamental accord with the biblical accounts of creation.

This puzzle is directly related to the problem many theologians have with Hartshorne on account of his explicit denial of the doctrine of creatio ex nihilo or «creation out of nothing.»

Quite apart from controversies connected with the Genesis account of creation, historians have puzzled over the story of 12 brothers who go into Egypt and father 12 tribes, and then under miraculous circumstances flee Egypt, wander for 40 years in the wilderness, invade Canaan, conquer the land and settle down.

Our understanding of the unfathomable size, age and complexity of the Universe was instrumental (along with evolution) in dethroning the Biblical account of creation.

These biblical stories, while not being accounts of actual incidents, nevertheless have a connection with actuality which stories of the ordinary kind do not need to have, Thus the creation story is true only if God is in fact the Creator of the heavens and the earth and of man in his image, and the story of the fall is true only if man is in fact alienated from God and thus actually falling short of the glory of his own true nature and destiny.

After the Creation account, writes McKnight, «the entire rest of the Bible, aiming as it will toward Jesus Christ, is about turning Eikons bent on otherness to Eikons basking in oneness with God, with self, with others, and with the world.»

But Matthew argues that 1) the account of Eve's creation does not emphasize Adam's need to procreate; it emphasizes his need for relationship («it is not good for the man to be alone»), 2) the concern for procreation with this particular couple is obvious, as they are the first couple and need to populate the planet!

She follows this account with scientific versions of the creation story, drawing from them a sense of the profound interdependence of atmospheric, aquatic and organic systems.

She begins with an analysis of three Western creation stories — Genesis, the Enuma Elish and Plato's Timeaus — and argues that the early Christian effort to synthesize these accounts has bequeathed to us two unmanageable assumptions: that nature was originally paradisiacal and benign for human beings, and that human mortality is the product of human sin.

My only quibble with Hasker's account would involve his statement that for process theists «the traditional doctrine of creation ex nihilo must be abandoned.»

The account of creation was affirmation that God created the universe with intent, beauty, and order.

The only people who try to make these the result of s ** between angels and women are those who misinterpret the creation account to begin with.

The Bible starts with an account of the creation of the world, which God accomplished in six days (Gen. 2:2).

This began as a rather traditionalist right account to compete on turf which had been left to the left, with the framing drawing very heavily on behavioural accounts of poverty, and on the right's long - standing (and foundational) critique of the creation of the welfare state as crowding out voluntary and charitable initiative.

Housing is an area where we need to stimulate construction not just to boost the economy (it accounts for 3 % of GDP) with job creation but also quite simply because we need more houses, or more accurately more homes.