Sentences with phrase «facts of history which»

In this the church is wrong, so far as the death and resurrection of Jesus are understood merely as given facts of history which may be determined and established by evidence.

Not exact matches

This seems very counterintuitive at first, even if the history behind it is quite abundant, and very few economists seem aware of the problem (which is why most economic forecasts mistakenly focus on the pace with which reforms are likely to be implemented, and are always disappointed), but in fact the reasons are not so hard to understand.

Given the absence of a public trading market of our common stock, and in accordance with the American Institute of Certified Public Accountants Accounting and Valuation Guide, Valuation of Privately - Held Company Equity Securities Issued as Compensation, our board of directors exercised reasonable judgment and considered numerous and subjective factors to determine the best estimate of fair value of our common stock, including independent third - party valuations of our common stock; the prices at which we sold shares of our convertible preferred stock to outside investors in arms - length transactions; the rights, preferences, and privileges of our convertible preferred stock relative to those of our common stock; our operating results, financial position, and capital resources; current business conditions and projections; the lack of marketability of our common stock; the hiring of key personnel and the experience of our management; the introduction of new products; our stage of development and material risks related to our business; the fact that the option grants involve illiquid securities in a private company; the likelihood of achieving a liquidity event, such as an initial public offering or a sale of our company given the prevailing market conditions and the nature and history of our business; industry trends and competitive environment; trends in consumer spending, including consumer confidence; and overall economic indicators, including gross domestic product, employment, inflation and interest rates, and the general economic outlook.

In fact, the Tanach is very clear to the Jews that the only covenant they have (and will ever have) is the one pounded out between G - d and the Jews on Mt. Sinai (which, if you read the fine print AND the NT is allowed to be understood / interpreted by designated leaders in the Jewish society; Jesus believed those people to be the Pharisees and told his JEWISH followers to adhere to Pharisee teachings... the Pharisees were the honorable, compassionate end of the theology spectrum in the first century instead of the bad rap they get from a mis - reading of the NT (done generally with no comprehension of Jewish culture or history).

I put these facts on the record not to support a return to Prohibition, which I strongly oppose, but to set the historical record straight and temper the revisionist view of legalizers who take their history from celluloid images of 1930s gangster movies.»

Check out this link to find out about marriage to young girls claim.Very very interesting to know.I hope everyone has the patience to study history and reality of life centuries ago worldwide.This video also gives you references to online history books about facts it says.Simply, the average age of marriage was very young worldwide including church approved age of consent to marry.What Mohamed did, was very common back in the days and just to let you know, that girl was engaged to another man and then the engagement was broken due to his disbelief which tells you that that was common back in the days.Also, the age of 6 mentioned was age of engagement not age of marriage.marriage happened a few years later.

In fact, Religion and science have walked hand and hand throughout history to do some of the greatest deeds ever known and some of the worst deeds which even today scare us.

Such a development would fall outside the whole moral history of humanity that, whatever the diverse legal forms, has never lost sight of the fact that marriage is essentially the special communion of man and woman, which opens itself to children and thus to family.

What is more important, the earlier critics did less than justice to the fact that the Bible has its own doctrine about the nature of history, which deserves to be understood and appreciated in itself.

The first two, which show great sophistication in handling modern exegetical tools, concern the New Testament portrait of Peter — both the basic facts («the Peter of history») and the theological presentation of those facts by the inspired writers.

Aren't most «Histories of the Primitive Church» a kind of paper - chase, in which a lack of genuine historical controls leads to ever more elaborate and ever less plausible «reconstructions» based less on facts than on the demands of developmental models?

Williams wants a mode of discourse that is better suited to healing a contingent world in which «contestation is inevitable,» in which the church is not in fact so «dramatically apart» from other ways of realizing the good, and in which there is a need for patience in tracing how the Christian contribution to history is «learned, negotiated, betrayed, inched forward, discerned and risked.»

It is a sheer fact, undisputed by any who have knowledge of what transpired in early Christian history, that the Christian Church developed its patterns of thought, its theology, through the constant interaction of the biblical witness and the «non-biblical» environment in which the primitive Christian community found itself.

But as Joseph Bottum has suggested, «the single most significant fact over the past few decades in America — the great explanatory event from which follows nearly everything in our social and political history — is the crumbling of the Mainline [Protestant] churches as central institutions in our national experience.»

Remarkable and significant as is the emergence of self - conscious persons by natural processes from the original «hot big bang» from which the universe has expanded over the last 10 - 20 thousand million years, this must not be allowed to obscure another fact about humanity, namely its relatively recent arrival in the universe, even on a time - scale of the history of the Earth.

The only help here is patience and understanding of the fact that even the Church necessarily and in accordance with its duty has to bow to the law of history by which what was good yesterday is not good today.

When a contemporary Christian confesses the death of God he is giving witness to the fact that the Christian tradition is no longer meaningful to him, that the Word is not present in its traditional form, and that God has died in the history in which he lives.

Only someone who overlooks the fact that this answer itself has a real history which is a history of the reality reflected on as well as of the reflection itself, can think that the Church with its principles, because they too can be given concrete form, is always able to follow directly on the heels of what is new in the changing course of history and that only by its own fault and failure could the Church lag behind events in its theological reflection on morals.

In fact, the entire history of science could be told as the story of attempts to devise methods by which mistakes can be «good» ones; that is, mistakes which are reversible and from which we can learn something.

But what about the historical fact that you guys slaughtered each other during the American Civil War which was one of the most cruel wars of all history.

That the Christian idea of God (reputedly drawn after the pattern of the man who suffered under Pontius Pilate, was crucified, dead and buried) has all too often been recast in the shape of human dreams of power and glory is a fact of ecclesiastical history which it would be hypocritical to pretend were otherwise.

It is the Jewish tradition that has kept this insight alive — an insight which today contradicts and challenges all of those Christian fears that, in fact, deny belief in the living God of history.

The necessity, in other words, might well lie with the understanding itself and not with the particularity of the event in which it did in fact emerge in human history.

There is irony in that fact, surely, given the legendary southern disposition to recall the past, and in view of the profound «God acts in history» tone of the biblical narrative which had (and has) such general and devoted following in the southern population.

This fact just does not fit with the biblical version of earths history or the account of Adam which means there was no «first man» and no inherrited sin and thus no need for a savior or a ransom sacrafice.

There is, however, a remarkable fact which appears when we look at the history of the doctrine of atonement.

Buber's criterion of the uniqueness of the fact is of especial importance because, as in the concept of the historical mystery, it goes beyond the phenomenological approach which at present dominates the study of the history of religions.

John therefore draws together two separate strains in the development of Christian thought: that which started from an eschatological valuation of the facts of present experience, and that which started from a similar valuation of the facts of past history.

There are in the history of religion events, situations, figures, expressions, deeds, the uniqueness of which can not be regarded as the fruit of thought or song, or as a mere fabrication, but simply and solely as a matter of fact... (The Prophetic Faith, p. 6)

With that discovery it becomes impossible even for a moment to take seriously either a realistic metaphysics according to which metaphysical propositions state our empirical knowledge of the categorical characteristics of reality, or an idealistic or psychological metaphysics according to which these depend upon the way in which the human mind as such is always and everywhere constructed... We must start again at the beginning and construct a new metaphysical theory which will face the facts revealed by history.

These bald summaries, in which we recognize already the outlines of the narratives in the Gospels, could no doubt be filled in with detail according to the speaker's ability and the demands of the occasion; but it was essential to the Proclamation that the plain facts of the case should be communicated, because it was these that constituted the fulfillment of God's purpose in history.

This very sharp distinction is in fact not the case, but there is a sense in which it may rightly be asserted that the Bible speaks of God's working through history toward a goal, whereas the Greek position failed to stress this, even when it was theistic in outlook.

A thinker erects an immense building, a system, a system which embraces the whole of existence and world - history etc. — and if we contemplate his personal life, we discover to our astonishment this terrible and ludicrous fact, that he himself personally does not live in this immense high - vaulted palace, but in a barn alongside of it, or in a dog kennel, or at the most in the porter's lodge.

They were to do something; and this, which they were told to do, has in fact been done regularly and faithfully throughout the history of the Christian community.

He said, «Modern liberalism is steeped in a religious optimism which is true to the facts of neither the world of nature nor the world of history.»

These unseen presences will press their claims through the enduring facts of history, which we can not alter for our convenience.

His view of history has a romantic overtone which goes beyond the facts.

The fact that the idiom has had a much longer and more varied history should make it possible for it to be rescued from bondage to a narrow usage which not only turns out to be unwarranted, but which is in actual danger of obscuring, even obliterating, an important value of the idiom.

Finally, we shall state the key concept by which a Christian conception of history can maintain fidelity to the facts and yield a more sobered but still hopeful view of the long pilgrimage of man.

Modern expressions of reason were deformed into either an extrinsicism (positivism) or an immanentism (idealism) in which nature and history, science and morality, fact and value, bureaucracy and community, knowing and feeling, were (1) either sundered from one another in various forms of dualism, e.g., mechanism - vitalism, scientism - emotivisrn, etc., (2) or were conflated into various forms of monism, e.g., materialism, idealism, etc. (LL 66 - 79, 146 - 53, 213 - 19, 245 - 64, 285 - 94, SV 1 - 60).

It may be that the omission is due to circumstances which rob it of significance, yet the fact that the older sources in Samuel manifest the same oversight and that one goes on as far as the prophetic histories and then to the writing prophets for indubitable evidence of belief in a common ancestry strengthens the suspicion that things were not what later writers would have us believe.

This equivocal character of the objectivations of freedom when reflecting on its original nature is increased by the fact that the material on which it must be exercised is always also determined and formed by the guilt at the beginning of the history of the spirit.

This «exception» seems to be the only one that has to be dealt with, if we leave out of account the fact that a thorough - going Vitalism, which after all is a doctrine quite commonly supported in Christian philosophy, would have to require a predicamental activity of God within the natural world and its history for the origin of life, too, and perhaps for certain definite categories of living things, unless of course such Vitalism were to hold that there has been «life» in the physical world from the beginning or that a special ratio seminalis of its own for life could have been created into the material world from the beginning.

The case par excellence is the faith of Israel which, at first, confessed Yahweh by relating the facts of deliverance which punctuate the history of its liberation.

Further, the «facts of history and these Scriptural injunctions must warn us that it is the business of the Christian church to bear witness... to the grace of Christ which saves all who truly repent of their sins.

We want no return to a view of history which deals superficially with the fact of evil.

In 1953 the philosopher Leo Strauss published Natural Right and History, in which he ably demonstrates the incoherence of Max Weber's fact «value distinction.

The joy, the inspired enthusiasm, with which the first Christians proclaimed the Incarnation of Christ and the tidings of great joy that it held for all the peoples is known to us as a matter of history, but it has become a fact of past history rather than modern history.

If God did in fact choose to reveal himself in history, as Christian faith affirms, that act becomes the sign and guarantee of a purpose of God in history, a purpose to which all of nature is subordinate.

It is to see in history a process in which term - making achieves significant results through the struggle of men of different persuasions with the stubborn facts of human life guided by a developing «sense of injustice».