Sentences with phrase «far more faith»

Steve, I would have far more faith in BEST is the monthly «raw» data was the same as the pdf's of the dated and signed documents of the historical site records.

However I put far more faith in describing history than in those models because ultimately they're adjusted to agree with history, making history our main predictor for the future.

Having a degree in physics and learned much about scientific method, it takes far more faith to believe in evolution.

It is the DEFINITION of «faith in something despite the presence of all evidence to the contrary» Indeed, it takes FAR more faith to be an atheist, than a Christian for you are believing that which is impossible to demonstrate..

Not exact matches

In her memory, we devote our actions to a just cause; to defend what is right and to protect the interest of not only shareholders but most importantly the far more important stakeholders of employees, drivers and customers whose lives have been forever altered by the abiding faith and fervent hard work of Travis Kalanick and the Uber team.

This is why any willingness to accept risk will far more tied to our longstanding measures of market action and other testable factors than to some novel «Bernanke faith factor» that we have no way of testing historically in any kind of rigorous manner.

I am just saying, we need to stop fighting, we have far more in common than different — even with muslims at an «interfaith» service, and we need to be careful that we don't spend all our time focusing on defending our faith from the the outside, and end up failing to focus on the needs of the families at that service.

Nor was their faith without learning or indifferent to their pluralistic culture; on the contrary, their scholarship and concern for effective proclamation seemed far more profound than the blurred lines of Canberrra.

There he was far more warmly received as a Wheaton College representative than he would be at any secular American philosophy conference, and he was given a chance, on television, to testify to his faith in Christ.

As representated by your comment, it's far more common these days to see bigotry and intolerance towards people of faith,

And I think all atheists everywhere should revel in the mercenary nature of Christmas (now far more Jewish / East Indian in its execution than anything else) and its exposure of «faith» as a conduit for greed, judgment, and repression.

This may all be less problematic with simple, concrete objects («chair»), but is far more difficult with abstract concepts and ideas, particularly about God, religion, politics, metaphysics, etc. («love», «faith», «nature», «sacrifice», «purity», «freedom»).

«Now there is no indication that such an opinion is automatically incorrect, but as far as empirical evidence is concerned, that opinion is just that, an opinion, and it is no more solidly based than those who are of the opinion that there is a God who does not want to be made known but would rather have us develop faith»

The incredibly far - fetched postings here by the self - proclaimed religious folks are likely causing far more Americans to question their «faith» and beliefs» than anything we atheists could do on our own.

And I can tell you from over a decade of counseling experience that I have found FAR more «self - loathing» (as I believe you are using that term) among atheists and agnostics than among believers of any faith.

But there is a tremendous amount of fear of athiest, far more than of people of other faiths.

It's funny how nuns would tell me far more about religion and the HISTORY of the faith than any hundred priests, even when directly asked.

What will remain is what is far more important over the long haul: his brilliant restatement of classic Christian faith for late modernity and early post-modernity.

Let theology rejoice that faith is once again a «scandal,» not simply a moral scandal, an offense to man's pride and righteousness, but, far more deeply, an ontological scandal.

An individualistic, introspective, subjective approach to worship makes it easy to forget that we have something far more important to focus on than our peccadilloes; we have the joyous Easter faith to proclaim.

To be sure, from the days of the Exile on, the majority of Jews lived not in Palestine but in foreign lands, where they were played upon by alien customs and ideas, and in such a situation continued fealty to the ancestral faith was far more a matter of individual choice than it was in the homeland.

Church often serves as little more than a social club, and the strong evangelical presence means that faith and politics get far too intertwined at times.

For Christianity, although it is a religion in the sense that it links the life of man with the Life of God, is far more than one of the world's great faiths: it is the revelation of the way of true living.

In short, the central theme of faith in Romans is removed from its powerful role as the essential human response to God, one with profound anthropological implications, and reduced to something far more formal (like commitment to Christian belief).

It is only when the child has already been involved in a good deal of basic faith experience that he steadily attains more self - awareness, and his developing mind recognizes that the context of his human existence is one in which the horizons are being pushed ever farther back.

That is far more evidence than any faith - based explanation can present.

I find that when you speak about your faith and your experiences, in regards to yourself, I am far more comfortable in hearing what you have to say... when you bring your beliefs and experiences to a level that it is ultimate truth and applies to everyone, in regards to us, the fellow blogger / responders... it rankles.

The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.

These are ordinary Christians who feel overwhelmingly that their Christian beliefs are being marginalised and that as a result it is becoming far more difficult to live as a person of faith in the UK...»

He suggests that as people grow in faith they are sent to defend far more desperate posts with far less help.»

It takes far more brotherly spirit to run a League of Nations than to run a village; it takes far more personal unselfishness and reliability to make industrial democracy a success than it does to conduct the present order; and if the extensive Christian plans now afoot are to achieve their aims, the Christian faith in God must grow accordingly.

This theoretical attitude, which comes so naturally to modern scientific humankind, is likely to be far more destructive to Christianity than any attack that the atheists might launch, because it can cut the very heart out of the Christian life — and in such a way that the individual does not at all think of himself or herself as having given up the faith.

To James: «In truth, as far as I've been able to tell, religion and faith have lead to more bloodshed than any other force in all of human history, and are currently responsible for an unwarranted amount of pain and suffering in the world».

In truth, as far as I've been able to tell, religion and faith have lead to more bloodshed than any other force in all of human history, and are currently responsible for an unwarranted amount of pain and suffering in the world.

Far from posing a threat to one's faith, knowledge reinforces it: the more reason one has to believe in God's providence, the more readily the believer entrusts himself to God.

Kierkegaard showed that faith is a far more profound reality than looking at Christ's way aesthetically, or even morally.

If you want to be public about your faith, your bumper sticker should be far more explicit.

Until a far greater percentage of churchgoing Americans and Canadians have become more articulate about the faith, it is absurd to imagine that North American church folk could stand back from their sociological moorings far enough to detach what Christians profess from the mish - mash of modernism, secularism, pietism, and free - enterprise democracy with which Christianity in our context is so fantastically interwoven.

The statistical reality, so far as I can tell, is that Judaism in the contemporary world is far more threatened by a simple lack of interest by Jews in Judaism, and hence an inability to pass on (as a religious faith) beliefs that are not broadly held.

This exact thing has been perpetrated on members of the Baha'i Faith in Iran for more than 150 years and in far higher numbers per capita than Christians.

When broken down by religious tradition, certain faiths experienced far more defection than others.

This is a far more beautiful vision than the limited ideology of Our Faith Story.

Heythrop's overview goes on, «In so far as the formal structure of doctrinal catechesis is not explicit in Our Faith Story, its ecclesial mediation represents a more explicitly «person - centred» approach.»

He writes that the «sensuous aspects of his faith — the familiar fundamentalist hymns, the voices of small - town preachers crackling through his AM radio, the «thunderous, rhythmic word pounding the Spirit of God» — bound him, far more than dogma did, «like a slip knot, loosely but decisively to my religious place.»

Seizing boldly on the very findings of science which were sweeping more tender minded Jews off their feet, he claimed that, far from nullifying faith in Israel's God, these were but evidences of his greatness and of his reality.

Descartes himself acknowledged that his cogito ergo sum is already fundamental in Augustine's philosophy (letter to Colvius, 14 November, 1640), and he believed that his philosophy was the first to demonstrate the philosophical truth of the doctrine of transubstantiation, and could go so far as to claim that scholastic philosophy would have been rejected as clashing with faith if his philosophy had been known first (letter to Mersenne, 31 March, 1641) Indeed, nothing is more revolutionary in modern philosophy than its dissolution of the scholastic distinction between natural theology and revealed theology.

So far as the historically ascertainable «facts» are concerned we have the faith of the disciples nothing more.»

While he's never made any secret of his faith or the way it plays into his work in Iraq, Courtney insists that he's found the Iraqi government to be far more open and accepting of his beliefs and mission than the commonly held assumption might lead one to believe.

But on the whole, nineteenth century philosophical theology was not particularly interested in the question of original or corporate sin; it was far more involved in various responses to Hegel, the new prominence of biblical study and its corollary «quest for the historical Jesus,» and the implications of economic and psychological developments for Christian faith.

So far our comments have been largely a contrast of stances toward human existence: a plea for a more truly dialectical, less dualistic understanding of the relation between form and energy, a plea for a similar openness toward the past, a question about the future to the effect that the incompleteness of the present ought not to frustrate Dr. Altizer into insisting that the total reversal promised by the glimpsed eschatological future be the only standard or norm of faith.