Sentences with phrase «done as a symbol»

But if the thing is done as a symbol, then it loses its nature as an act of love.

Not exact matches

One example of this is that they don't see a vehicle as a status symbol.

If it turns out that Kate really did purchase a Bugaboo, CRR says the manufacturer will be in luck, as whatever model she bought will become a «must - have status symbol.»

«I was the only duffer in the class, and many of the other women had these pants with a symbol on their butt, and their pants did not appear to be sweating as much as mine,» she recalls.

Remember that the name you chose, as well as the symbol, are not unique; if you are running a test, don't use your primary name / symbol, instead add TEST at the end of them.

No one kept those kinds of records which is why stories such as Perpetua's became so important as symbols of the persecution as a whole - serving much the same role as Anne Frank does today for the holocaust... a symbol of a sad and painful time.

Hmmmm... as a reformed catholic and current agnostic, I do feel that some christians will stop at nothing to bring religious symbols into anything.

We do not need to «Christianize» 9/11, just as we do not need to make the terrorists a symbol of Islam.

In John, then, acquiring the donkey is something that Jesus himself does as a dramatic gesture, and it is a beautiful symbol of his humility in the face of triumphalist misunderstanding.

Kirk maintains they are necessarily male (and Jewish) because they are «a proleptic [anticipatory] symbol of the coming kingdom», a divine reconstruction of the twelve tribes of Israel, founded on the twelve sons of Jacob; although he adds this does not preclude «the possibility that Jesus has other ends in mind... a church with Peter at its head and the twelve apostles as the foundation stones of its order and authority» (p. 43).

As we saw in the last chapter, popular poetry juxtaposes Christian language with contemporary analogues and contrasts and does thereby achieve a kind of ironic distance from that language; but direct contact with traditional language and symbols — what Donne, Herbert, and Hopkins achieved — is not easy, if it is even possible in our time.

We can, and the Incarnation then becomes a symbol that emphasizes in a beautiful way several important Christian themes: (1) that God is here with us, not in some far off dimension; (2) that God loves us so much as to come seeking us out; and (3) that God does not merely sympathize with us but rather shares in an important way in the human condition.

Such a contemporary appropriation of the symbol of the Kingdom of God can also make possible our realization of the gospel, or the «good news,» of the death of God: for the death of God does not propel man into an empty darkness, it liberates him from every alien and opposing other, and makes possible his transition into what Blake hailed as «The Great Humanity Divine,» or the final coming together of God and man.

nip - ple or - gy pi - ss po - on... as in spo - on, po - ontang, harpo - on, etc. po - rn pr - ick... as in pri - ckling, pri - ckles, etc. ra - pe... as in scra - pe, tra - peze, gr - ape, thera - peutic, sara - pe, etc. se - x... as in Ess - ex, s - exual, etc. [email protected] shat is okay — don't use the @ symbol there.

«Why also did the gays have to take the symbol of the rainbow as their symbol.

I still am waiting for PROFOF they say unicorns ACTUALLY existed... using them as PICTURES (symbols) does NOT make them existant

As a symbol it is our clearest evidence and surest pointer to what God did not only for men on Calvary but of what God has always been seeking in love to do for his erring children.

Dunfermline Central Mosque called the incident a «deliberate symbol of hatred chosen as Muslims and Jews do not eat pork.»

As far as the specific issue goes, of whether this is an actual presence of God in Communion, or whether it is «just a symbol» goes, I spent enough space already discussing loaded language to spend more time on how «We who believe in the Christ...» treats those who don't believe the details as you do don't actually believe in Christ, so as far as this issue is actually concerneAs far as the specific issue goes, of whether this is an actual presence of God in Communion, or whether it is «just a symbol» goes, I spent enough space already discussing loaded language to spend more time on how «We who believe in the Christ...» treats those who don't believe the details as you do don't actually believe in Christ, so as far as this issue is actually concerneas the specific issue goes, of whether this is an actual presence of God in Communion, or whether it is «just a symbol» goes, I spent enough space already discussing loaded language to spend more time on how «We who believe in the Christ...» treats those who don't believe the details as you do don't actually believe in Christ, so as far as this issue is actually concerneas you do don't actually believe in Christ, so as far as this issue is actually concerneas far as this issue is actually concerneas this issue is actually concerned:

PJJ... Jesus said to do that in remembrance of Him, as a symbol of the heart, not as a critical component of salvation where you have to «work» or «do» things to earn your way into heaven.

They do not even wear sandals (Q 10:4), perhaps as a symbol of penance, perhaps only to attest that they, even if unprotected, nevertheless get by.

We do not experience reality «directly,» as it were, but through the filters of our symbols.

The problem that Mr. Bottum correctly identifies is that those such as Chomsky who do not believe in nonmaterial beings literally can not make sense of the kinds of things done by those who still speak and act in powerful mythic symbols.

They do have their own active and creative manner of collectively representing their historicity, which I am arguing, is closely intertwined with their experience with what they take to be the Divine Power, Ellaiyamman as the goddess of the Paraiyars is a pivotal symbol of the source (and the hope of protection) of this distinct physical and conceptual space: she conserves their geographic space by guarding their particularity as a community and she represents their conceptual space as self - reflective human beings.

I suppose you are referring to the devil... again teh beast is a symbol of evil and he is also described as many other symbolic things throughout the Bible and they show his evil nature and how he decieves mankind into defying God as Eve did with the apple and as you are still doing right now.

The best thing the atheists can do is just ignore the religious symbols as they do when they accept their paychecks, when and if they get one and in their bank accounts, the atms etc because on our currency there are several religious symbols.

My religion does not recognize the cross as a symbol of my faith but I can think of no other symbol which depicts mourning as succinctly or as universally as that does.

Did they find some symbols of other faiths bent and broken as well?

I do not see a problem in having a cross as long as the symbols of the other religions of the victims are represented as well.

Shawn: Since you do not believe in the meaning of the Cross, nor any other symbols of belief, perhaps you should stop using our money, using our legal system, living under US law, using the protection of our laws as they were set up under God.

Here, here — we don't need any more stupid religious symbols to act as a beacon for stupid humans to fight over nothing

As for the athiest victims, they didn't have a symbol of religion or lack of religion so there is no need to display anything for them, other than the memorial site with the names carved in.

Some Mormons do wear religious garments under their clothing as a symbol and a reminder of the promises that they have made to God to live a clean, morally upright life and to worship and serve Him and their fellow men.

They may think of «God» as a symbol that does not point to an agent of any sort.

These women do not wear the Burqa because their men make them, they wear it as a symbol of respect.

What we do know is that the cross has emerged as the key symbol of Christianity regardless of what happened that day.

The event often regarded as the very symbol of evil in our time simply didn't happen, they say.

For all we could possibly know, all our psychical concepts apply to God not as analogies, but as symbols, in exactly the same way in which at least some of them clearly must apply if we are to do any justice at all to the faith and witness of theistic religion.

We do better to follow the suggestion of Prof. Hartshorne who on one occasion remarked to me that this doctrine, like the traditional ones of incarnation and atonement, should be seen as valued, historically - freighted symbols that provide insight into God and God's ways in the creation.

And here, I think, we come to a question that challenges the viability of a theology conceived as imaginative construction: Granted that religious symbols and frameworks function to orient people in the world, could they do so if we believed that this were their only meaning?

The God - symbol refers to the sum total of all that concerns us most; it can call forth the same gamut of emotions of awe, wonder, gratitude and obligation as it did in the past, when our forebears had a very different view of reality.

But at my church we often do something similar to this — washing other people's feet as a symbol of our desire to serve.

I view it just as a symbol and I do nt think Jesus himself would care about it more or less.

just then man does such things with language as to reinvest this symbol with meanings and dreamed of meanings of terrible force.

Furthermore, since the death and resurrection of Jesus was central to Christian belief and practice, and since teaching was often done with the help of symbols, it probably became customary as a part of nearly every meal where Christians were gathered, to remind people that the bread they were eating represented the body of Jesus which was broken for them, and the wine they were drinking represented His blood.

As far as it being relevant as a symbol goes I don't think baptism has lost as much in modern times as you imply JeremAs far as it being relevant as a symbol goes I don't think baptism has lost as much in modern times as you imply Jeremas it being relevant as a symbol goes I don't think baptism has lost as much in modern times as you imply Jeremas a symbol goes I don't think baptism has lost as much in modern times as you imply Jeremas much in modern times as you imply Jeremas you imply Jeremy.

When Jesus referred to those who do the will of God as his Sisters and Brothers, he was using the Family as a symbol for the relationships not only between us and God, but just as importantly, as a symbol for our relationships with each other (Verna Dozier and Jim Adams pointed this out in their book Sisters and Brothers).

The triad «texts, symbols and practices» points to the fact that the life of a church does not only consist in the reading and interpretation of texts but also of symbols and customs, especially as they are used in worship.

That's why I don't like Darwinfish — I'm going to put an Atheist Atom symbol on my car — it's a positive symbol discussing what we do believe, and it fits my beliefs, rather than a negative defining us as an offshoot or parody of religion.

James Gustafson, Treasure in Earthen Vessels: The Church as a Human Community (New York: Harper & Row, 1961), developed the concept of the church as a community of language, although he does not press the implication of language beyond its Christian symbols; nor does he argue that the community employing this language is either essentially or primarily the local church.