Sentences with phrase «historical experience with»

Limited historical experience with massive losses suggests that the government is able to ready to step in for such an incident.

These developments in the pricing of bank securities suggest a risk of a more disorderly period ahead, given the critical role financials play both in the economy and in the historical experience with credit cycles.

Not exact matches

Without historical experience and with an underdeveloped macroprudential framework, getting the calibration right is a difficult issue at this point.

On top of that, with stock prices already so high (even after this sell - off, they're still high by historical standards), returns going forward might not be as great as what we've experienced the past few years.

It's difficult to get around this conclusion without making assumptions that are both implausible and inconsistent with all historical experience.

Historical experience suggests that cycles in construction activity (defined as housing together with non-residential construction) exert a strong influence on the manufacturing sector (Graph 7).

But now historical experience, tradition and critical exegesis, together with philosophical and theological reflection on their content and implications, became the privileged medium to discuss the reality of God.

Simply by noting the overwhelming power and the comprehensive expression of the modern Christian experience of the death of God, we can sense the effect of the ever fuller movement of the Word or Spirit into history, a movement whose full meaning only dawns with the collapse of Christendom, and in the wake of the historical realization of the death of God.

This is no historical reporting with all the proper distance of objectivity; the reader is drawn in to hear, to see, to experience.

God in His will through history had into reality seemingly illogical or cruel events to happen in our world, but no one is spared if the purpose is for the good of humanity, wars pestilence even the holocust has a reason and purpose beyond our comprehension at our times but will be reveald in the future, The Phillipine catasthrophy for example is viewed by some as Gods punishment, we experienced the brunt of natures punishing power but it also unveiled the true feelings and concern of the whole world in helping us materially and spiiritually by aiding and consoling us that was unprecedented in history, The whole world had demostrated, to me, a kind of humanitarian concern and love that trancends races and culture, A kind of demonstration by higher being the we humans is one with Him.The cost of human lives and misery is nothing in history compared to its positve historical consequences

But yet, the fact remains that in man's «common» experience, in those very human and historical — and sinful — limitations we know so well, we have the right to find in parabolic fashion creaturely representations of that which God is, and that which God has done, and that which God purposes to bring to pass in and for and through and with and to this his world and the men and women whom he has placed in it.

Thus Lifton indicates that one characteristic distinguishing the rap groups from traditional therapy was «that of affinity, the coming together of people who share a particular... historical and personal experience, along with a basic perspective on that experience, in order to make some sense of it.»

The cycle is pervaded by a realism derived, we suspect, in part from contact with historical reality and in part from Israel's realistic reading of her own experience and her own character in the Abraham stories.

Groups like the Family Research Council continue to characterize religious liberty and equality for LGBT Americans as an either / or proposition, willfully misrepresenting our nation's historical experience and ignoring the realities of a nation of many faiths and beliefs that has dealt with such questions for centuries.

The generic characterization of the subjective forms which I describe in the next section as active in the formation of religious experience should be understood as depending upon, and leaving room for, a wide variety of historical embodiments, each with its own individual qualitative response.

In fact, the very power of the gospel is revealed in its ability to keep pace with ongoing historical experience.

: An Essay in Whitehead's Metaphysics,» does not bring the Whiteheadian account of deity into direct contact with particular, concrete historical or individual experience.1 Williams affirms that the specific metaphysical functions ascribed to God by Whitehead «involve the assertion that God makes a specific and observable difference in the behavior of things» (page 178) and goes on to remark that «Verification [of God's specific causality] must take the form of observable results in cosmic history, in human history, and in personal experience» (page 179).

Nevertheless, the possibility is also open to Catholic theology to conceive these statements as historical aetiology, that is, as statements which man made from the standpoint of his later experience of the history of salvation and perdition in his relations with God.

He is concerned with the theologico - philosophical, epistemological, psychological, phenomenological and historical analysis of the nature and meaning of religion and with the forms of expression of religious experience and the dynamics of religious life.

In any event, what is said, like what is done, in the worship of the Church must be sufficiently in line with the inherited usage that it is recognizably Christian in its historical emphasis, while at the same time it is sufficiently intelligible to contemporary experience and understanding.

Thus many of the ideas and categories which they brought with them to their experience of the Buddha gave direction to the development of the existing tradition and above all assisted in its codification and systematization.5 When the dogmatics applied the predicate Mahapurusa to the Buddha — as we know, the Mahapurusa is characterized by a number of specific primary and secondary physical and spiritual attributes — or that of Cakravartin — this does not imply, as de la Vallee Poussin has already and very appropriately remarked, that they were «idealizing» or recalling attributes of the historical Sakyamuni.

From Enns: «As a biblical scholar who deals with the messy parts of the Bible (i.e., the Old Testament), I came away with one recurring impression, a confirmation of my experience in these matters: mainstream American evangelicalism, as codified in the Chicago Statement on Biblical Inerrancy, doesn't really know what to do with the Bible as a historical text.»

If the story of the Transfiguration stems from an historical experience within the ministry of Jesus, then the disciples had already learned to associate Jesus with Moses and Elijah before the crucifixion.

Now I experience a liberation for orthodoxy in the endless flexibility of centered apostolic teaching to meld with different cultural environments while offering anew the eternal word of the theandric, messianic Servant in each new historical setting.

To deal justly with the socio - economic situation of Africa, we have to agree to the necessity of social analysis and an understanding of the historical and cultural underpinnings of what we experience.

The second thing to he said in general is that we must constantly remind ourselves that the early Church absolutely identified the risen Lord of her experience with the historical Jesus and vice versa, as we pointed out earlier in this chapter.

When the historical experience of the whole people is interpreted in such a way as to affirm the illimitable by virtue of an open frontier existing for a long period of their history, then it surely follows that that declaration of the eschatological character of all existence will not easily address them with quick and intelligible meaning.

As Robert Mellert notes, our present historical criticisms are very similar to efforts by the Christians of the first centuries: «We are attempting to explain the primitive Christian experience of Jesus in the language of a philosophical perspective of God and man to suggest how that perspective might deal with the inter-relation of humanity and divinity in the person of Jesus, who is called the Christ (WPT 79f).

The revelation of God is experienced in connection with significant historical events that take place in the life of the faith community.

But if Christian experience of genuine exemplification of divine aim among us through Jesus Christ is valid at all as I have described it, this unification and transformation of humanity will exhibit striking coherence from the perspective of the historical Jesus, and congruence with him, and will manifest the «truth» of Christian faith in a way that is deeper than mere doctrine.

For all of us, the invitation is clear; to follow Jesus in identification and sharing with the weak, marginalized and poor of the world, because in them we encounter him: Knowing from the Gospel and from historical experience that to be rich is to risk forfeiting the kingdom, and knowing how close the links are, in today's world, between the abundance of some and the needs of others, Christians are challenged to follow him, surrendering all they are and have to the kingdom, to a struggle that commits us against all injustice, against all want.

Religious claims, in this regard, are a series of propositions which are coherent in their own terms and which generate a historical tradition in which believers struggle to reconcile their understanding of truth - claims with the pressures of life and experience.

In terms of substantive belief, historical experience, and present cultural reality, the Christian connection with Islam is in no way comparable, and is in most respects antithetical.

It may be that the later alienation of young adults from the redemptive tradition is, in some degree, due to this inability to communicate to the child a spirituality grounded more deeply in creation dynamics in accord with the modem way of experiencing the galactic emergence of the universe, the shaping of the earth, the appearance of life and of human consciousness, and the historical sequence in human development.

In our new aims of education for the 1980's and beyond, therefore, we shall have to dedicate ourselves to bringing back, among other things, the civilized use of language (both written and oral), a sensitivity to beauty, powers of analytical reasoning, the intellectual vision of ourselves as historical creatures, the ability to cognitively articulate ideas rather than let communication skills courses degenerate into merely «touchie - feelie» experiences of «affirming the other,» and finally, a sensitivity to the nuances, complexities, and ambiguities of meanings.7 In this way, and only in this way, our educational system will equip its students for the future with an intellectual vision comprised of both knowledge and foresightful adaptability to environmental changes.

It is, moreover, important to recognize that the hierarchic ordering of religious identifications with community and caste is achieved in at least two closely related ways: first, the positing of the unstable and indefinable category of «private religious experience» as a separable, essentialized reality falling outside historical affiliations of caste or community; and, second, the isolation of belief as extraneous to determining an individual's membership in the community.

The illustration suggests that he should study the theological resources of Scripture, history, and doctrine; and study also, with equal seriousness, what he knows of the related meanings from his own authority of both traditional and contemporary experience; and how to recognize the authenticity of the dialogue, both historical and contemporary, be - tween God and man and the dependence of each on the other.

Whatever may be the remoter intention of God in the awe - inspiring stretch of space and time, it is all of a piece with what He is doing in the historical experience of men — in a way, that is what the homo - ousion of the Nicene Creed affirms.

It is at this pole that all beings experience God as the silent horizon of their actuality, as the source of their intrinsic order, as the lure summoning them toward self - transcendence and, finally, as the care into which their existence is ultimately synthesized.14 Religious symbolism represents this felt ultimacy and care by couching it in images that we may correlate with the secondary pole of perception and with our concretely limited historical experience.

The socio - historical approach had always been pursued in continuity with empirical inquiries into human beings and religious experience, and the early Chicago school was quite open to the new discipline of psychology of religion and its relevance to religious education.

Having had little contact with the older liturgy, or good liturgy of any type, young Catholics are rootless, lacking historical anchors for critically evaluating their present liturgical experience.

For example, a curriculum that seems to privilege courses having to do with religious experience, worship, spirituality, counseling, and the like over, say, systematic and philosophical theology may reveal a commitment to the assumption that God is understood effectively rather than discursively; while a curriculum relatively more rich in offerings in ethics, sociology of religion, liberation theology, and the like than in offerings in historical theology, patristics, liturgics, and mystical traditions may reveal a commitment to the view that God is better understood in action than in contemplation.

The singular nature of this moment may be that it provides the opportunity for a less inhibited engagement of Catholic teaching and democratic theory — less inhibited from the Catholic side because of the historical ascendancy of democracy in the framework of the Anglo - American experience, rather than the French revolutionary framework with its powerful animus against religion in general and Catholicism in particular.

The middle paragraph deals with the historical facts of Christ, but with something else too — namely, the relation of Christ to God, so there can be no mistake among Christians as to the major insistence of all Christian experience, that when we meet Christ we meet nothing less than God Himself.

Historical study in theology, when theology is directed toward its chief objects, is always more like a conversation with a large company of similarly concerned and experienced men than like the tracing of a life history, whatever values there are in the latter procedure.

With all the diversity of historical and cultural experience, Wesley would want attention given to what is also common to believers.

That is, it not only does evil, does wrong, but in violating the pact of the covenant, it goes directly against what identifies it as a people and always has: the liberative act of the exodus, the historical experience of having come up from Egypt thanks to its alliance, its covenant, with God.

What follows is an overview of scientific research and historical testimony, combined with the stories of people who have experienced the healing powers of hot peppers for themselves.

Alexander Valley Vineyards: Cabernet and the Wetzel Family Estate Clos du Bois: Marlstone, Alexander Valley's First Bordeaux Blend deLorimier Winery: Sensory Experience with Winemaker Diane Wilson Francis Ford Coppola Winery: Pizza Making & Wine Experience Hawkes Wine: Barrel Making Demonstration J Rickards: Historical Vineyard Hike Jordan Vineyard & Winery: Explore Jordan's Wine Country Table Medlock Ames: Sip and Savor the Sustainable Way Robert Young Estate Winery: Cave Tasting with the Winemaker Rodney Strong: The Art of the Blend Seghesio Family Vineyards: Vineyard Hike & Wine Flight Silver Oak Cellars: Vertical Tasting and Culinary Pairing SIMI Winery: Ice Cream Competition Starlite Vineyards: Experience Alexander Valley at Starlite Vineyards Stonestreet Estate Winery: Cabernet & Chocolate Pairing Sutro: Hike, Sketch & Sip Trione Vineyards & Winery: Trione Winery Bocce Classic White Oak Vineyards & Winery: Cornhole Classic & Summer BBQ Zialena: ZIA Lena Ravioli Making

By blending the historical with the contemporary, the visitor experience tells the stories of Baltimore's distilling pioneers and the new Sagamore Rye in a way that resonates with today's audiences.