Sentences with phrase «describe her feelings for»

Ask her to describe her feelings for you and tell her that you will not be angry at her honesty.

Not exact matches

The use to describe its online products as «a personal trainer for your brain» able to improve «performance with the science of neuroplasticity, but in a way that just feels like games.»

If you're looking for a word to describe the feeling in the nation's newsrooms after a Donald Trump win, «shell - shocked» would probably be a good one.

And while 26 percent of large company employees reported feeling «fully disengaged» from their jobs, only 18 percent of those who worked for small companies described themselves this way.

Plus, Bert Jacobs (Life Is Good), Sarah Prevette (Sprouter), and other entrepreneurs describe how it felt to launch for the first time.

«Excess dopamine (as with cocaine use) can lead to euphoria, so perhaps oxytocin - mediated dopamine release is responsible for the feeling you describe.»

According to a one - page summary of the cases that was jointly prepared for the Cuban government by the State Department's bureaus of Medical Services and Western Hemisphere affairs, «Some voiced feeling shocked or shaken by the exposure, or awoken (sic) from sleep, and others described a more gradual onset of symptoms that continued for days to weeks afterwards.»

Friend GII Lovito said on Facebook: «Please say a prayer for the family of an amazing girl I got to call my best friend growing up Meadow Pollack... her life was taken way too soon and I have no words to describe how this feels.

Then she described blaming herself for what happened; she felt, she said, that «I had it coming for making a bad decision for going to someone's room alone, and I just heard the voice in my head, «Well, you put yourself in a bad situation and bad things happen, so you deserve this.

Buterin elaborated upon creating real value by describing what he feels is one of the best use cases for blockchain technology: cross-border payments.

Based in the author's experience with pursuing his dream and opening his own company, the book describes the author's feelings and thoughts that took him to this stage and talks about topics which he considers important for the young entrepreneur's success.

I commend you for the liberalism you demonstrate, but at the same time feel compelled to point out that neither the teachings of the Bible, nor the actions of the God described therein are consistent with your values.

Gadamer himself described his introduction to ideas as a young man in the following terms: «It was «life - philosophy,» above all,... that was taking hold of our whole feeling for life.»

However you having said that the «Christian camp» are or feel like your people has left me surprised again with either the support for comments or saying nothing about how so called «Christians» have been described.

Anyway, trying to communicate this, and the other issues, to my then pastor was also fraught with problems as he seemed too preoccupied with how my leaving was making him feel than with the years of rejection I described which led to me leaving, I say leaving but I only moved to a church up the road (I had been in the first church for over 20 years but couldn't bear it any longer, which was a sad outcome).

That was a very interesting read many comments caught my attention I've recently been diagnosed with Bipolar I have hallucinations and hear voices in my ear's when I hallucinate it's likes they are trying to get me thousands of them I can only describe them as dark shadows and they are trying to get me just as they are about to get me a brilliant white light surrounds me and there's three entities humanly shaped but like this brilliant white light they are also glowing this brilliant whiteness I can't understand what they are saying the only way I can explain it is emotions comfort joy love is what I feel emanating from these entities the voices I hear aren't evil telling me to do bad things to people when I get put into a mode of fear I live in a rough area of Scotland and everytime I've got into a fight something possesses me I know this for a fact as I can't control myself I'm an observer watching my family / Friends say I change they say my eyes change and I look evil I personally do think possibly through my own personal experience I» am possessed as I act out of character I've lost interest in many things I've recently I decided it's time for change I've lost my faith I've been trying to connect with God and feel his love which I used to feel the presence of the holy spirit everytime I try connect I get a feeling of abandonment I just think if I am possessed could these entities stop me connecting with «God» I can say from my heart of hearts «JESUS CHRIST HAS COME IN THE FLESH» I think it's more to do with the persons own personal fears which I have noticed my fears have changed if I had to be truthfully with myself I fear God which I know I'm not supposed to just I can't explain it I guess if you ever need a test subject I'm up for the challenge like I said I'm on journey to find myself and my travels have brought me hear I'm going to hang around for a wee while there's lots of good information to be plundered loll

I don't think that's what Catholic dogma teaches — it is merely for the type of suffering you are describing, that during suffering, the strength one can draw upon is from a closeness with God (or a feeling of something greater that can help one).

The Psalter gave him a language for despair, metaphors to describe what it meant to feel poured out on the ground, melted down like a blob of wax, dried up like a broken clay fragment.

When she came for therapy, she described strong feelings of worthlessness, anxiety, and depression accompanied by tension, headaches, and insomnia.

If one has for any reason invested one's life for a while in such a school, and especially if one has begun to feel a pinch between expectation and experience, it is important not only to reflect critically about the school but also to reflect critically about the wav in which the school is being described and analyzed.

A man in his middle years described his hopes for a weekend couples retreat: «I hope we can achieve that good, close feeling and learn to help others do better than we've done — we've wasted so much time in our marriage!»

In considering the Easter story, for instance, Cox describes the biblical accounts of Jesus» bodily resurrection as the confused ramblings of disciples who knew no other way to express their feeling that their rabbi remained somehow present in their lives.

For Santayana intent is a kind of felt turning to the world and readiness to take intuited essences as describing it intent and intuition are thus aspects of every sort of perception (and thought), not two types of perception.

«Another objection to moral relativism is called by Fred Feldman «The Reformer's Dilemma,» which describes the situation of an activist who sees a society in need of improvement and feels compelled to propose some alteration for its citizens.

Ministers also and the laity of the Church will know what is expected of those who hold this office For the present it is possible only to feel after and to describe in sketchy outline what this new conception is, a conception that we may believe is at least as much gift of grace as consequence of sin and perhaps more something produced by historic forces under divine government than the creature of human pride and fickleness.

It appears that there is general though only implicit recognition of the fact that a call to the ministry includes at least these four elements (1) the call to be a Christian, which is variously described as the call to discipleship of Jesus Christ, to hearing and doing of the Word of God, to repentance and faith, et cetera; (2) the secret call, namely, that inner persuasion or experience whereby a person feels himself directly summoned or invited by God to take up the work of the ministry; (3) the providential call, which is that invitation and command to assume the work of the ministry which comes through the equipment of a person with the talents necessary for the exercise of the office and through the divine guidance of his life by all its circumstances; (4) the ecclesiastical call, that is, the summons and invitation extended to a man by some community or institution of the Church to engage in the work of the ministry.

If so, it would describe their position aptly enough, for they evidently felt themselves, and other people felt them, to be in some measure separate from «the people who care nothing for the Law.»

For this book, I am using the phrase to describe our sense of self at a time when you feel like everything that you once knew «for sure» is being figured out all over agaFor this book, I am using the phrase to describe our sense of self at a time when you feel like everything that you once knew «for sure» is being figured out all over agafor sure» is being figured out all over again.

I pose to the reader, or any person, the following dilemma: Imagine Alan in two possible worlds: one world like the one just described in which he thought he was a great painter and felt completely happy about this, and died, but was deceived and another world in which he really was a good painter and his paintings sold for a high price because he was being recognized as such and was not deceived, and again dies happily.

He feels pretty defensive over me because I've had him as a student and in youth and choir — and he was grounded and punished for what he described as «calling them out.»

People who are spiritual but religious are describing how they feel about life, they are not proclaiming they have the answers, and good for them.

Highlights for me included Chapter 2 («Turtles All the Way Down»), in which Jason manages to use a strange blend of Stephen Hawking and Dr. Suess to engage readers in a really helpful dissection of presuppositional apologetics, Chapter 4 («The Weight of Absence»), which beautifully illustrates the fear and emptiness that comes from not feeling God's presence as often or as keenly as other people seem to, and Chapter 5 («Reverse Bricklaying»), which describes Jason's struggles with prayer and the comfort he finds in traditional liturgy.

We treasure our individual freedom and autonomy, but for many of us the end result is «Sheilaism» — the radically individualized type of believer described in Robert Bellah's Habits of the Heart who professes a faith in God but feels no need for sharing it or for communal involvement.

Despite being a long - standing follower of and contributor to this magazine, I feel I must express concern with the manner in which the May / June editorial dismissed the notion that «a drop» of the Redeemer's blood would have sufficed for our Redemption, describing the notion as «pious speculation», not «helpful», and not «true» (p. 3).

The counselor may describe for him how his alibi system functions 14 and why he feels he must defend his need to drink.

Exile describes for them their sense of being fragmented inside, of feeling like divided selves, torn between two worlds.

The young minister's video was made for her congregation at Hayling Island Baptist Church and, using a series of simple cardboard statements, movingly describes her feelings.

For years, I felt many of the things described above, but dismiss those feelings as being illegitimate.

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 state.

For those embracing a religious identity within this theme, religion was described as a sentimental feeling of goodness.

Then with a fine sense of historical irony he describes how the development of a party system, which embodied the very «factionalism» that Washington above all felt would bring down the republic, gave the nation «a mechanism of... self - criticism and self - correction» that, for all its descent into inanity, has somehow served the cause of republicanism well.

I have felt quite personally the force of each of the other stances described in this article, for at various earlier periods in my life I have identified, in turn, with each one — beginning as a teenager with the full complement of antihomosexual stereotypes.

Beyond the training described earlier, the issue for us adults who want to be youth group facilitators is how we feel about youth.

«I would have and could have voted to allow that to go through, if I felt like we had tightly defined the ability for a woman and a doctor to be making this decision together and not have the Legislature get too deep in the weeds of how we would describe when that was appropriate.»

To describe the world with all the various feelings of the individual pinch of destiny, all the various spiritual attitudes, left out from the description — they being as describable as anything else — would be something like offering a printed bill of fare as the equivalent for a solid meal.

This particular nonsense will naturally have been discovered by the process of making an advance; for in Socrates» view there was certainly a genuine meaning, though we left it behind in order to discover the hypothesis here set forth; such galimatias as that just described would doubtless feel deeply insulted if anyone refused to concede that it had advanced far beyond Socrates.

It perfectly describes what I felt for a long time prior to my leaving the church altogether some 5 plus years ago.

To illustrate the range of possibilities for this line of research, I will describe a gedanken experiment in which a behavioral assay of feelings is employed to test the hypothesis that atoms are sentient individuals.

Talks from Louise Fresco and Andrew Campbell describing their journey in science, food security, and R4D reassured me that the current uncertainty I am feeling is perfect normal and that I should strive to become the master of an area I have a great passion for.

Also feel free to double the recipe if you're feeding a crowd, or want leftovers for evenings such as those described above.