Sentences with phrase «historical point in»

We're taking inspiration from the actual historical point in time where the Mongol Army invaded the island of Tsushima.

Not exact matches

My point here is this seasoned engineer should not have had a five - figure salary, even if it made sense in a historical context (she had joined as a very junior person, consistent with prior salary).

With the economy either at or beyond full employment and the consumer price index — a measure of the inflation in consumer prices — at 2.1 percent, the real 10 - year interest rate is 0.4 percent, Jones explained, roughly 300 basis points below the historical average.

Observers point to key legal changes in the industry that have contributed to historical consolidation — the Riegle - Neal Act of 1994 expanded interstate banking and led to a wave of mergers and the Gramm - Leach - Bliley Act drove consolidation by permitting banks, securities firms and insurance businesses to merge.

There are many experts that point to historical data, which suggest that share prices generally rise briefly upon the news of induction and then typically fall in the weeks following their addition to the Index.

In the presence of a broad range of reliable valuation metrics uniformly at more than twice their historical norms, coupled with the most severe overvalued, overbought, overbullish, rising - yield syndrome we define, it is instructive how shorter - term action has evolved near those points.

However, when the market has suddenly (once again) dropped 200, 400, and yes, even a 1000 point drop which recalibrated the historical record for the most, repeat, the most e-va — single point drop in the history of the markets, the reaction, along with reasoning was?

It's a massive, complex historical process, of course; but the point to keep in mind is that the post-war world — certainly that world for the U.S. — is coming to the end of its long, 73 - year run.

It's interesting that Alan mentioned historical points where stocks «fall out of a bed in one fell swoop, as they did in 1987 and, more recently, the turn of the century.»

With the exception of 1986, and the 1987, 1990 and 2009 lows, which were moderately but not severely below longer - term historical norms, every point in this chart is «above average» from the standpoint the longer historical record.

These are the most updated historical estimates and data available regarding the Blue Spec and Gold Spec deposits (except for the data contained in this news release and Novo's news release of January 21, 2016) and, as such, no work needs to be done at this point in time to upgrade or verify the historical estimates.

To pick up a few points: the historical evidence for small and value factors is robust but there's no guarantee they'll work in the future.

In this 53 year old historical piece, he points out that through history citizens have been led to believe that they should trade their freedom for security, something that inevitably will always link itself to higher taxation by the state.

It's awareness of historical context that is important in terms of elevating risk management at any point in time, since equity market valuations are guideposts.

Absent a bear market in progress, October's historical tendency for bear market bottoms is a moot point.

In early August, the margin of 10 - year bonds in Australia over 10 - year US Treasuries was about 20 basis points, still well below the historical norIn early August, the margin of 10 - year bonds in Australia over 10 - year US Treasuries was about 20 basis points, still well below the historical norin Australia over 10 - year US Treasuries was about 20 basis points, still well below the historical norm.

As evidenced by the entire span of available historical data, the elevation of profit margins is directly related — not only in overall level, but also in their point - to - point change over time — to the sum of government and household saving.

Previous analysis illustrated how monthly increases of rates on purchases of newly built homes in excess of two basis points, considered large in historical terms, were associated with, on average, a decline in sales of new homes over the same month.

From a historical point of view, a lower U.S. dollar is seen as a positive for multinational companies as they prepare their products to be sold in dollars and can then sell...

Once historical studies have pointed us in the right direction, however, it is actually quite easy to sketch (in a very loose and general way) the epistemological absurdity of the attempt to found knowledge without the transcendental final cause that is God.

Same can be said of the bible, which also includes some real historical figures (possibly) and more likely mix in fantasy characters in order to drive the point home, like angels, demons and the like.

[101] Sanders points out that the author would regard the gospel as theologically true as revealed spiritually even if its content is not historically accurate [101] and argues that even historically plausible elements in John can hardly be taken as historical evidence, as they may well represent the author's intuition rather than historical recollection.

I should point out that biblical studies has a distinct advantage over theology when it comes to finding a place in the university, since it is a historical discipline which can and often does just as well locate elsewhere — for instances in a department of Near East studies.

(As a historical explanation it may be pointed out that the consciousness industry in Russia at the time of the October Revolution was extraordinarily backward; their productive capacity has grown enormously since then, but the productive relationships have been artificially preserved, often by force.

The basic difficulty in historical narratives is to maintain a consistent point of view.

But things will start to change when we insist upon seeing the human person as the focal point of historical inquiry, the cynosure of historical meaning, the fleetingly visible figure to be sought in history's lavish carpet.

On this point, he placed himself in alliance with Arthur Holmes and quoted approvingly of Holmes» criticisms that Clark had not properly understood the purpose of philosophy to elaborate a vision of life through a number of sources, including the philosopher's own historical context.

I greatly welcome this turn in the discussion, for this latter question was also the theme of my own sermon, and it was only because the former arose in «Meeting Point» and was seized upon by many of my correspondents that I have had to devote a disproportionate amount of space to the historical problem.

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

And the book also offers a deliberately wide array of approaches to trinitarian issues, including not only historical and systematic theologians, but biblical scholars and analytic philosophers of religion, writing from a variety of theological and communal points of view» Roman Catholic, Protestant, and, in one case, Jewish (the New Testament scholar Alan Segal, who contributes an instructive if somewhat technical chapter on the role of conflicts between Jews and Christians in the emergence of early trinitarian teaching).

Underlying this erroneous tendency, as Faith has pointed out many times over the last forty years, is the implicit or explicit denial of the transcendence of God, the Divinity of Christ, the historical objectivity of revelation and the authority of the Church in matters of faith and morals, and also the denial of the spiritual soul as a principle of existence that is distinct from yet integrates the material within the unity of our human nature.

The primary task of the exegete of the parables, then, is to set the parable in its original context in the ministry of Jesus so that, by an effort of historical imagination, he may grasp the crucial point of the parable itself and then find the parallel or analogy to which it is directed.

It is easy to see, though it scarcely needs to be pointed out, since it is involved in the fact that the Reason is set aside, that Faith is not a form of knowledge; for all knowledge is either a knowledge of the Eternal, excluding the temporal and historical as indifferent, or it is pure historical knowledge.

If we allow Blake's apocalyptic vision to stand witness to a radical Christian faith, there are at least seven points from within this perspective at which we can discern the uniqueness of Christianity: (1) a realization of the centrality of the fall and of the totality of fallenness throughout the cosmos; (2) the fall in this sense can not be known as a negative or finally illusory reality, for it is a process or movement that is absolutely real while yet being paradoxically identical with the process of redemption; and this because (3) faith, in its Christian expression, must finally know the cosmos as a kenotic and historical process of the Godhead's becoming incarnate in the concrete contingency of time and space; (4) insofar as this kenotic process becomes consummated in death, Christianity must celebrate death as the path to regeneration; (5) so likewise the ultimate salvation that will be effected by the triumph of the Kingdom of God can take place only through a final cosmic reversal; (6) nevertheless, the future Eschaton that is promised by Christianity is not a repetition of the primordial beginning, but is a new and final paradise in which God will have become all in all; and (7) faith, in this apocalyptic sense, knows that God's Kingdom is already dawning, that it is present in the words and person of Jesus, and that only Jesus is the «Universal Humanity,» the final coming together of God and man.

This may help us to see why the Bible, in spite of the fact that it was turning men away from the gods of mankind's infancy, was quite vigorous in retaining God - talk to point to the deepest reality man encounters in his historical existence.

We see at once that the historical in the more concrete sense is a matter of indifference; we may suppose a degree of ignorance with respect to it, and permit this ignorance as if to annihilate one detail after the other, historically annihilating the historical; if only the Moment remains, as point of departure for the Eternal, the Paradox will be there.

Here at the outset let us take care to make it clear that the question of an historical point of departure arises even for a contemporary disciple; for if we are not careful here, we shall meet with an insuperable difficulty later (in Chapter V), when we come to deal with the case of the disciple whom we call the disciple at second hand.

page 285 ^ Robert M. Price (an atheist who denies existence) agrees that this perspective runs against the views of the majority of scholars: Robert M. Price «Jesus at the Vanishing Point» in The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 028106329X page 61 [10] Michael Grant (a cla ssicist) states that «In recent years, «no serious scholar has ventured to postulate the non historicity of Jesus» or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary.&raquin The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 028106329X page 61 [10] Michael Grant (a cla ssicist) states that «In recent years, «no serious scholar has ventured to postulate the non historicity of Jesus» or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary.&raquIn recent years, «no serious scholar has ventured to postulate the non historicity of Jesus» or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary.&raquin disposing of the much stronger, indeed very abundant, evidence to the contrary.»

Newman pointed me toward the dynamic development of historical debates about dogma, and to the institutional Church as the context and primary agent in these debates.

If the real task is to get the ordinary reader of the Bible to think in terms of a historical context, the fine points of such historical controversies may be of limited value.

Some of the same points are echoed, albeit more stringently, in Gerhard Maier, The End of the Historical - Critical Method, trans.

A second contribution is an awareness of historical and cultural conditioning — that how we see and think is pervasively shaped by the time and place in which we live, by culture, that there is no absolute vantage - point outside of culture or time.

So whether the Valley of Baca is an actual valley with pools of water in it or a dry valley that develops pools, or it is a historical «point of interest» along the road, the Valley of Baca was an area of refreshment and remembrance for all that God has done and all the ways He has blessed them.

Since we can not survey history from some universal, purely rational point of view, narrative theologians argue, we have no choice but to operate out of the historical narrative in which we find ourselves — and for the Christian theologian that means the Christian narrative, shaped by the story (ies) of Jesus Christ as found in the Bible.

In reply, one must acknowledge that historical thinking precludes infallible affirmations about the «center of history» or about the «point of convergence» toward which all of history moves.

One discerning study of modern uncertainties about historical practice, by Joyce Appleby, Margaret Jacob and Lynn Hunt, even began by pointing out that their own participation in the historical profession, as women from nonelite social backgrounds, could not have happened without the intermingled social and intellectual changes of recent decades (Telling the Truth About History).

Well, although I don't believe that there is any way to prove God nor do I think we will ever come particularly close even, I believe that the historical evidence in the form of copies of biblical manuscripts and the ancient towns archeologists have found that are in the Bible point to the Bible is a true authoritative book.

I agree that religion ought to be taught in schools from an historical and factual standpoint and not favor any religious point of view.

In the official citation read before Pope Francis presented the prize, Cardinal Camillo Ruini pointed to Burridge's «great contribution in that decisive area of the historical and theological recognition of the Gospels» inseparable connection to Jesus of Nazareth,» a contribution that resolves the problem identified by Pope BenedicIn the official citation read before Pope Francis presented the prize, Cardinal Camillo Ruini pointed to Burridge's «great contribution in that decisive area of the historical and theological recognition of the Gospels» inseparable connection to Jesus of Nazareth,» a contribution that resolves the problem identified by Pope Benedicin that decisive area of the historical and theological recognition of the Gospels» inseparable connection to Jesus of Nazareth,» a contribution that resolves the problem identified by Pope Benedict.

Jesus of the Gospel accounts was compatible with the classic confession of the true humanity o There my point was that the book's emphasis on the concrete historical - political humanity of the f Christ (i.e., the core meaning of «incarnation»), whereas those who deny that humanity (or its normative exemplarity) in favor of «some more spiritual» message are implicitly Docetic.