Sentences with phrase «cultural things in»

You may have different electrical outlets, different complimentary gifts on your pillow, and different cultural things in the room.

Not exact matches

«If you understand the cultural things that go on in international business, those cultural issues will apply whether you're in Paris or Shanghai or in Berlin,» Kelm says.

There are a few reasons for the increase in issues we've seen: cultural norms are shifting, cultures are different around the world, and people are sensitive to different things.

In the process, it's also given a spit shine to what's always been popular about the city, such as its music, food and other cultural assets, leading to a reawakening of all things New Orleans.

«It's one thing for a marketer to try to predict if people like Coke or Pepsi,» he said, «but it's another thing for them to predict things that are much more central to our identity and what's more personal in how I interact with the world in terms of social and cultural issues.»

Based on the above, UKTI commissioned the ECR program in combination with the PIB service to, among other things, allow companies to employ foreign - language - speaking students at U.K. universities and other British institutions of higher learning to address issues related to language and cultural barriers that companies may face in entering particular foreign markets.

But I think we understand things in stages and that both a literal understanding and a historical understanding are sometimes necessary before we can fully understand it metaphorically, simply because we do have such a tremendous cultural bias.

The term refers to a civil, legal contract in terms of government and something spiritual for churches and other religious groups (and yet other things for other cultural groups).

VERY OFTEN TRUE STATEMENTS ARE POSTED HERE, BUT THEY ARE CATEGORICALLY DENIED BY THOSE WHO HAVE AN AGENDA TO PROMOTE ONLY BELIEF IN THINGS THAT ARE NOT MYSTICAL, NOT SUPERNATURAL, AND ARE MEASURABLE ONLY SCIENTIFICALLY AND INTERPRETED ONLY THROUGH 21TH CENTURY WESTERN CULTURAL FILTERS.

It's dated, but worth reading as it helps Christians understand the power of humor in doing all the things listed above: embracing spiritual correction, speaking truth to power, eliminating cultural prejudice and deconstructing religious cliques.

It's always difficult to discern how things * could * sift out and where they * could * end up while you're right in the middle of such radical cultural change.

He also knew that very often they were in that situation because the good things in life were taken away from them by those who are powerful in society who amassed for themselves economic, political and cultural supremacy at the expense of others.

Remember that cultural issues need to be considered when reading the methodology of things like «church» in the NT.

In part because of his unpredictability, his site is the go - to blog for all things political and cultural.

However it solicits a further normative question: What types of speech and action in the practices constituting the array of Christian congregations seem to you the inquirer to be, in their cultural content, faithful, and what ones unfaithful, to the Christian thing?

As everyone knows, there is a tremendous cultural struggle going on in national politics, manifested in disputes over abortion, capital punishment, gun control, crime, welfare, affirmative action, gay rights, school prayer, and other kindred things, many of which have a subtle racial dimension.

Not only does the pluralism in question characterize past and present construals of the Christian thing and their respective social and cultural locations; it also characterizes particular theological schools, the practices that constitute them, and their respective social and cultural locations.

Although the cultural - linguistic system of Christians is very different from that of Buddhists, in dialogue Christians appear to gain the ability to see some things they had not noticed before, and the same seems to be true for Buddhists.

Paul does many of the same things in his letters, using a genre and language that was common in his day to subvert the prevailing cultural views of the day about Caesar worship.

The easiest thing to grasp about the City of God is that it is not the City of Man — that is to say, that all existing moral - political authority is all - too - human, and that every individual represents some promise, some meaning, some destiny far beyond anything that can be represented in the economy of an actual political - cultural world.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

Jesus knew heart change didn't come through political power, cultural pressure, or zealotry, so he was keenly disinterested in those things.

As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.

It also helped to foster the culture which surrounds First Things, perhaps the most articulate organ for the expression of conservative religious voices in the current cultural climate.

It sounds like a terrible thing to do, but when studied in the cultural context, heaping burning coals on someone's head was actually a way of blessing them.

Shalit tells us that in 1994 she rushed off to see the new movie version of Little Women, only to discover that our hidden cultural censors, fearful of anything that does not cohere with prevailing orthodoxy, had expunged one of «the best lines» in the story, when Marmee says: «To be loved by a good man is the best and sweetest thing which can happen to a woman; and I sincerely hope my girls may know this beautiful experience.»

In the growth in knowledge and love of God, Israel develops as a religious and cultural reality deeply ingrained with the fundamental insights of God as the one creator who is infinite love itself and holds all things in beinIn the growth in knowledge and love of God, Israel develops as a religious and cultural reality deeply ingrained with the fundamental insights of God as the one creator who is infinite love itself and holds all things in beinin knowledge and love of God, Israel develops as a religious and cultural reality deeply ingrained with the fundamental insights of God as the one creator who is infinite love itself and holds all things in beinin being.

They can not, among other things, «awaken the child to cultural values» or «affect [children's] hearts and minds» in a way that will lead to a society where racial justice and reconciliation are the norm rather than the happy exception.

Pietas was the cultural glue, holding all things in place.

were at least as subtle, coherent and devoutly held as anything homegrown, and those who did not learn from World War II and the decolonial period not to identify cultural - linguistic traditions with Christianity, are learning from contemporary cross-cultural exposures that many things thought to be unique are in fact quite common.

«2 Eventually, he let go of the dogma that had dominated Western thought: the belief that events are guided by a sure, rational hand and that scientists and philosophers are capable of reading the print of that hand as it appears in natural and cultural history He acknowledged that all things «perpetually perish» — where «perish» refers not to the end of all time but to the end of every moment.

One of the key things the Altogether report highlights is the Home Office's apparent confusion between what is cultural and what is biblical Christianity, resulting in converts being asked often inappropriate questions to determine whether they are a Christian.

Despite the limping conclusion (he is writing for Commonweal, after all), Steinfels has nailed the mindlessness of a progressive insouciance that thinks it a good thing that, in the words of one author, younger Catholics «place a higher priority on being good Christians than they do on being good Catholics,» when «good Christian» is indistinguishable from the cultural liberalism promoted by, for instance, the National Catholic Reporter.

He wants to see them do five things: «Initiate a focused approach to the claims of Islam; make a political and cultural analysis of the unique impact of the Islamic evangelization of black males; approach Islam on theological and evangelical levels; assess the geopolitical and strategic implications of Islam in Africa and South Asia, since the fortunes of black people in the U.S. are informed by what happens to blacks elsewhere In the world; and, mount a major effort to investigate the success of Islam in prisonin Africa and South Asia, since the fortunes of black people in the U.S. are informed by what happens to blacks elsewhere In the world; and, mount a major effort to investigate the success of Islam in prisonin the U.S. are informed by what happens to blacks elsewhere In the world; and, mount a major effort to investigate the success of Islam in prisonIn the world; and, mount a major effort to investigate the success of Islam in prisonin prisons.

on touchy or difficult topics, trying to listen and understand while wanting to be heard and understood, not to mention our differences in denominational / spiritual / cultural backgrounds — all things considered I think we do alright.

We have the governmental structures, financial assets, health care and cultural advantages that could occasion the triumph of wisdom, but have lost the capacity to find meaning and to take pleasure in any of these things.

Things are changing, though, and again the complexity of the real is forcing itself into cultural consciousness (evident not only in recent trends in medicine and ethics — witness Callahan — but the arts and philosophy as well).

There are a lot of cultural things back in those days, the early days of Christianity, things which we really won't know or understand, regardless of how much we study them.

It's when people connect on this experiential level that ideas (in this case, «bad things shouldn't happen to good people») gain cultural traction and eventually make their way into religious imagery.

Much current discussion of cultural, religious, moral, and intellectual pluralism uses the concept «pluralism» in a way that seems to shift from a descriptive use («such diversity does in fact exist») to an evaluative and even celebratory use («such diversity is a good thing and should exist»).

In his diatribe, Cokely invoked a radical canard that has been showcased for national audiences in celebrated cultural artifacts like Spike Lee's Do The Right ThinIn his diatribe, Cokely invoked a radical canard that has been showcased for national audiences in celebrated cultural artifacts like Spike Lee's Do The Right Thinin celebrated cultural artifacts like Spike Lee's Do The Right Thing.

In the 1940s Eric Voegelin wrote that a solution to the modern crisis would require, among other things, a «new Christian philosophy of history» adequate to the full range of political and cultural developments of recent centuries.

Actually, there was a thing on Facebook today, maybe tongue in cheek or serious, I did not read the whole of it, suggesting that for anyone to have a Santa Claus but not believe in homoousios, it could be considered a case of «cultural appropriation».

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statIn describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and statin dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

In the face of a secularism that is indifferent to Catholic inclusive triumphalism, the Church must avoid retreating into an epistemological and cultural sectarianism that announces Christ's fulfillment of all things without venturing into the failures of our time to show, with ambition and creative élan, inklings of that fulfillment already present.

As we teach the Bible I think it's important that we both understand what things meant in their original cultural context, and also understand our own culture and how we can best communicate exactly the same message in our own context.

That Garber has written a competent and straightforward study of Shakespeare is a good thing, but her participation in the vulgarities of cultural studies and queer theory is not thereby cancelled.

I saw a cultural Christianity with preachers who often gained audiences, locally in church meetings or globally on television, by saying crazy and buffoonish things, simply to stir up the base and to gain attention from the world, whether that was claiming to know why God sent hurricanes and terrorist attacks or claiming that American founders, one of whom possibly impregnated his own human slaves and literally cut the New Testament apart, were orthodox, Evangelical Christians who, like us, stood up for traditional family values.

A few things that came to mind: The cultural decoupling of morality and ethics from religion is not a genie that can be put back in the bottle.

Edwardo In fairness, that works for all other kinds of cultural things as well.