Sentences with phrase «first language which»

His multicultural upbringing reverberates throughout his pluralistic practice, with titles of work displayed in French, his interior and first language which he connects to creativity.

• For some students, English is not the first language which makes their writing skills much below average.

But overall, I'd say Cantonese is most likely my first language which is the one I most often use.

Not exact matches

But older people who develop Alzheimer's disease often first enter a stage known as mild cognitive impairment, which involves more serious problems with memory, language, thinking, and judgment.

The ad — which features people singing in languages like Hindi, Arabic, and Tagalog — infuriated some viewers when it was first aired in 2014.

Club de Cuervos, which will be shown on Univision's sister network UniMás, is the first Spanish language Netflix original series.

Apple removed both the English - language and Chinese - language apps from the iTunes store in China on Dec. 23, according to the New York Times, which first reported the action.

He has recently published his first book «Invirtiendo a largo plazo», which will soon be translated to English and several other languages.

As for China, this is the first bilateral investment treaty in which Beijing has accepted language dealing with the transparency of proceedings.

They have a live chat option which can be accessed by traders who first need to choose the preferred language.

The First Vatican Council included language like (the Pope) «is the true vicar of Christ and head of the whole Church and faith, and teacher of all Christians; and that to him was handed down in blessed Peter, by our Lord Jesus Christ, full power to...» This transfer of power depends on the Roman Church's understanding of the Office of the Keys which I do not agree with, but their statements make it clear that the Pope's authority as the Roman Church understands it is derived from Christ's.

Even by law: the second one is simply rude language (which you deliberately selected, to contrast with equally biased selection of carefully polite phrase for your side — as if we never hear a rude word from you guys); while the first one is actually a blackmail, despite the said politeness of the form.

Let us first analyze the very language in which Sipfle formulates his question.

In Process and Reality, Whitehead describes a knowledge of Greek in terms of an historic route of occasions which inherit from each other to a marked degree: «That set of occasions, dating from his first acquirement of the Greek language and including all those occasions up to his loss of any adequate knowledge of that language, constitutes a society in reference to knowledge of the Greek language» (PR 137).

His point was that human language could convey knowledge of God, which meant that any form of revelation communicated the truth as it existed objectively first in God's mind and then in the structures of the world.

4.8 - 13, which describes Christian existence first in eschatological terms such as Jesus used, and then in Paul's more typical language of union with Christ.

Which was original is not certain, but probably, in view of its kinship with the word for smelling in Hebrew and some cognate languages, ruach at first signified the heavy breathing of man and later the blowing of the wind as the breath of God.

The first is the mastery of language, the mastery of analytical discourse, which tells us what is happening and also normative discourse, which tells us what to do.

Translation, if it is to be good, involves two factors: first, that we shall know the language from which we translate; and second, that we shall know the language into which we translate.

The immediate awareness of the Holy, the mysterium tremendum, ecstatic participation in the Sacred: this is language he can understand and with which he can identify, as is evidenced by his first book, Oriental Mysticism and Biblical Eschatology.

Even the Brundtland Commission, which at first glance seems to be an exception with its blunt language about unsustainable population growth, ends in a familiar UN place: «Talking of population just as numbers glosses over an important point: People are also a creative resource, and this creativity is an asset societies must tap....

The first recorded use of the term (or its cognates in other languages) is in the New Testament, in Acts 11:26, which states»... in Antioch the disciples were first called Christians.»

Although he does not speak specifically of prototaxic, parataxic, and syntaxic modes of experience, the same sequential patterns are reflected in his description of the first cycle of intellectual progress, which runs «from the achievement of perception to the acquirement of language, and from the acquirement of language to classified thought and keener perception» (AE 31).

Using the language of evangelicalism, he has described his new - found adherence to the warming worriers as a religious conversion, a moment of sudden enlightenment which overcame him at an alarming presentation by Sir John Houghton, first chair of the UN's Intergovernmental Panel on Climate Change, in England in 2002.

First of all, responsible liturgical revision can not consist only in the use of more contemporary language or in the avoidance of what are known as «sexist» phrases (which are so dominantly masculine that women often feel excluded from what is going on) or in a return to biblical idiom to replace other (perhaps medieval) terminology.

Looking at this side of the ambiguity, we see a church in which many first - world Christians of our day could feel comfortable and undisturbed: a church that lives without question or resistance in a state founded on violence and made prosperous by the exploitation of less fortunate nations; a church that accepts various perquisites from that state as its due; a church where changing jobs for the sake of peace and justice is seldom considered; a church that constantly speaks in the language of war; a church given to eloquent invective in its internal disputes and against outside opponents; a church quite sure that God will punish the wicked.

Besides the paradox of foreign missionaries establishing the indigenous process by which foreign domination was questioned, there is a theological paradox to this story: missionaries entered the missionary field to convert others, yet in the translation process it was they who first made the move to «convert» to a new language, with all its presuppositions and ramifications.

First, it is interesting that in the fourth century, the road to Constantinople in 381 is not paved by blunt appeals to church authority but by extensive wrestling over biblical texts and fine - tooling of extra-biblical language (most notably the term «hypostasis») in an attempt to establish which exegetical claims made sense of Scripture as a whole and which fell short.

Their children would be Americans, and they did not teach us the German that had been their own first language but which they now spoke only when they wanted to keep things from us.

Two realms of thought meet in a tangential manner, which at first sight may seem eccentric, and each language illuminates the other, although in «the most selective and subtle way.»

«Meanwhile, as a corollary,» continues Ramsey, «we can note that to understand religious language or theology we must first evoke the odd kind of situation to which I have given various parallels.»

Seeing their mad enterprise, God was not minded to exterminate them utterly, because even the destruction of the first victims had not taught their descendants wisdom; but He created discord among them by making them speak different languages, through the variety of which they could not understand one another.

Until the last two centuries Christianity was largely tied to Greek and Latin, the languages within which it first evolved.

It is said that, if it would reach men, then it must first be transformed into a human word, translated as it were from God's language into man's language — a process in which, as in every process of translation, we have naturally to reckon with certain foreshortenings and distortions.

An interesting sociological problem which he was the first to raise is that of the specialized languages of women in some civilizations, of certain professions and classes, the poetic and court idioms, etcetera.

Ricoeur there proposes a philosophical analysis of symbolic and metaphoric language intended to help us reach a «second naivete» before such texts.17 The latter phrase, which Ricoeur has made famous, suggests that the «first naivete,» an unquestioned dwelling in a world of symbol, which presumably came naturally to men and women in one - possibility cultures to which the symbols in question were indigenous, is no longer possible for us.

If you really want to be annoying, include the Chinese translations that were preserved by First Millennium Christians in Japan, in that equation of «which languages».

A hermeneutic of revelation must give priority to those modalities of discourse that are most originary within the language of a community of faith; consequently, those expressions by means of which the members of that community first interpret their experience for themselves and for others.

dread is the language by which the Downs Syndrome girl, unnamed but not unwritten, is not the one aborted first

Christian acquiescence in this fate can be measured in any number of ways: by the extent to which the Church renounces her inherent «platonism,» thinking and speaking in the language of psychology, sociology, economics, and politics rather than philosophy (metaphysics) and theology; by the tendency to view the Church not first as sacrament transcending political order, but as a mere mediating institution within that order; by the «political» or «clerical» temptation to equate true ecclesial reform with institutional or curial reform.

They are also the language of worship — the first response of the first witnesses to the resurrection before the first New Testament documents were written — and the language of the creeds, which in a few words summarize four centuries of struggle towards the truth.

Whereas for Pannenberg the meaning of the resurrection is inseparable from the kind of claim it makes and the language which is appropriate to that claim, as well as inextricably rooted in the texts of the New Testament and in the Jewish world of the early first century, for Polkinghorne the resurrection is a conclusion that is required by logic and enabled by a theory of physical matter.

Discussing the language of war, Aldous Huxley focused on the word «force»: «The attempt to secure justice, peace and democracy by «force» seems reasonable enough until we realize, first, that this non-committal word stands, in the circumstances of our age, for activities which can hardly fail to result in social chaos; and second, that the consequences of social chaos are injustice, chronic warfare and tyranny» (The Olive Tree [Harper & Row, 1937]-RRB-.

He says «The fact proves first of all, that not one of the scores of dialects spoken by India in the first century has been found fit to be raised to the dignity of a sacred language in which the message of the Gospel could be expressed with dignity and aptitude; it proves also that the Indian Christians were satisfied for the upkeep of their spiritual life with the use of a language which their esteemed migrants had made familiar to them.»

The first theme, the diverse functions of language, reflects a change in outlook among philosophers which was already under way in the 1950's.

A word more about the inner character of the event - theoretical framework, which consists of (1) the usual quantificational theory of first order, extended to include the theory of virtual classes and relations, (2) the theory of identity, (3) Lesniewski's mereology or calculus of individuals, (4) logical syntax in its modern form, (5) a semantics or theory of reference both extensional and intentional, (6) variant renditions of systematic pragmatics as needed, (7) the theory of events, states, acts, and processes, and, finally, (8) a theory of structural or grammatical relations of the kind needed for the analysis of natural language.

Last week, we discussed Enns» incarnational analogy — in which he posits that just as Jesus assumed the language, culture, and life of a first - century Jewish teacher, so the Bible belonged in the ancient worlds that produced it.

When couples turn to their physicians because of difficulties in achieving conception, often one of the first things asked of them is that the man engage, through self - arousal, in an act which is a constitutive element of the language of total, exclusive, direct, ecstatic, faithful committed love for his wife — in the depersonalised context of a clinic closet, to provide a sample for diagnosis.

At first glance, the formulation of the problem from which Whitehead proceeds in MC — he still clings to the presupposition of the cosmological adequacy and precision of the theoretical language of mathematics — must seem to be itself an aporia: Whitehead wants to investigate various ways — in the first instance internal to mathematics (but cf. MC 465, 524)-- of considering the «nature of the material world»; at the same time, however, he wants to understand this world as a unity which, even though conceived as in motion, consists of only one kind of entity (MC 468, 479, 482, 525).

King James wrote his version of the Bible from Martin Luther's re-translation of the Catholic bible, a book which happened to be the first ever written in the German language, he also started antisemitism when he wrote that all Jews should be killed, all there belongings confiscated, and all their churches and schools should be burned (and you thought Hitler said that first right?).