Sentences with phrase «in our relationship with nature»

Being mindful in our relationship with nature.

I have always been interested in our relationship with nature.

Remember, a strong economy is also a key component of improvements in our relationship with nature and with reduced pollution.

Not exact matches

It is going to need to engage in substantial disclosures, far beyond detailing the nature of its relationship with Philidor.

In other words, while many gyms enjoy a mutual beneficial relationship with ClassPass, it's changed the nature of the boutique fitness business, at least in markets like New York where the startup is well establisheIn other words, while many gyms enjoy a mutual beneficial relationship with ClassPass, it's changed the nature of the boutique fitness business, at least in markets like New York where the startup is well establishein markets like New York where the startup is well established.

Gardening excels in this capacity, and for this reason, is an especially compelling choice for a wellness program: When we garden, we step outdoors and expose ourselves to sunshine and fresh air; we dig our hands into the dirt and connect with nature; and we develop a relationship with the food we consume, and therefore, with the earth in which that food grows — among other things, giving us more incentive to increase our daily intake of fresh vegetables and fruits.

«A major factor in the auto industry's recent decline has been the very lopsided nature of automotive trade relationships between Canada and every other auto - producing jurisdiction, with the exemption of the U.S..

Actual results may vary materially from those expressed or implied by forward - looking statements based on a number of factors, including, without limitation: (1) risks related to the consummation of the Merger, including the risks that (a) the Merger may not be consummated within the anticipated time period, or at all, (b) the parties may fail to obtain shareholder approval of the Merger Agreement, (c) the parties may fail to secure the termination or expiration of any waiting period applicable under the HSR Act, (d) other conditions to the consummation of the Merger under the Merger Agreement may not be satisfied, (e) all or part of Arby's financing may not become available, and (f) the significant limitations on remedies contained in the Merger Agreement may limit or entirely prevent BWW from specifically enforcing Arby's obligations under the Merger Agreement or recovering damages for any breach by Arby's; (2) the effects that any termination of the Merger Agreement may have on BWW or its business, including the risks that (a) BWW's stock price may decline significantly if the Merger is not completed, (b) the Merger Agreement may be terminated in circumstances requiring BWW to pay Arby's a termination fee of $ 74 million, or (c) the circumstances of the termination, including the possible imposition of a 12 - month tail period during which the termination fee could be payable upon certain subsequent transactions, may have a chilling effect on alternatives to the Merger; (3) the effects that the announcement or pendency of the Merger may have on BWW and its business, including the risks that as a result (a) BWW's business, operating results or stock price may suffer, (b) BWW's current plans and operations may be disrupted, (c) BWW's ability to retain or recruit key employees may be adversely affected, (d) BWW's business relationships (including, customers, franchisees and suppliers) may be adversely affected, or (e) BWW's management's or employees» attention may be diverted from other important matters; (4) the effect of limitations that the Merger Agreement places on BWW's ability to operate its business, return capital to shareholders or engage in alternative transactions; (5) the nature, cost and outcome of pending and future litigation and other legal proceedings, including any such proceedings related to the Merger and instituted against BWW and others; (6) the risk that the Merger and related transactions may involve unexpected costs, liabilities or delays; (7) other economic, business, competitive, legal, regulatory, and / or tax factors; and (8) other factors described under the heading «Risk Factors» in Part I, Item 1A of BWW's Annual Report on Form 10 - K for the fiscal year ended December 25, 2016, as updated or supplemented by subsequent reports that BWW has filed or files with the SEC.

Businesses have a three - year «transition period» during which they can still send messages of a commercial nature if they can prove they've had a business relationship with the recipients, known in law as implied consent, in the past two years.

I'm not a fan of modern - day christianity and the close - minded nature of some of its followers, but if this kid has found some peace with his lot in life due to his relationship with this church, I'm not going to hate on it.

Female imagery has also functioned to create and sustain a vital and sensitive relationship to the world of nature (especially in connection with the archaic Earth Goddess imagery).

In the case of matter below man this is through relationship to the Mind of God that frames the whole of creation, and in the case of human nature through direct integration with the individual and personal centre of control and direction (intellect and will) that we call the «soul»In the case of matter below man this is through relationship to the Mind of God that frames the whole of creation, and in the case of human nature through direct integration with the individual and personal centre of control and direction (intellect and will) that we call the «soul»in the case of human nature through direct integration with the individual and personal centre of control and direction (intellect and will) that we call the «soul».

If we are responsible for what we do with nature, and are in relationship with God, something like the spirit of Reform and horizontal culture seems to me to be an unavoidable result.

Horizontal enchantment begins with an understanding of the relationship between nature and supernature that is different from the one presupposed in Taylor and MacIntyre.

Debendranath Tagore (1817 - 1905), leader of the Brahmo Samaj, found himself in disagreement with the Upanishads about the nature of the self's relationship to the Ultimate.

The major contribution of interpersonal psychology to a comprehensive philosophy of human nature is that what a person becomes is decisively influenced by his relationships with other persons — chiefly those in his family in the first few years of life.

Another way to say it would be to observe that my story testifies to the truth of the position the Christian church has held with almost total unanimity throughout the centuries — namely, that homosexuality was not God's original creative intention for humanity, that it is, on the contrary, a tragic sign of human nature and relationships being fractured by sin, and therefore that homosexual practice goes against God's express will for all human beings, especially those who trust in Christ.»

At the peak of that unfolding equation, matter is gathered into ontological unity with directly created spirit to form human nature, which exists in direct and personal relationship to God who is the Living Environment of grace and providence for every human being and for mankind as a whole.

By «God» I mean the pervasive personal presence, distinct from me and prior to me, who is the source and support of my existence; who through Scripture makes me realize that he has towards me the nature and name of love - holy, lordly, costly, fatherly, redeeming love; who addresses me, really though indirectly, in all that Scripture shows of his relationship to human beings in history, and especially in the recorded utterances of his Son, Jesus Christ; and who is daily drawing me towards a face - to - face encounter and consummated communion with him beyond this life, by virtue of «the redemption which is in Christ Jesus» (Rom.

The assumption that women are not really related to other women, the absence of understanding men in relationship to women, the refusal to acknowledge the homo - relational basis of heteroreality, the ignorance of connectedness with nature all attest to the relational naivete of hetero - reality in comparison with a worldview based upon internal relations.

The sociologist of religion will have to examine the character of this twofold relationship in the case of each individual group because the nature, intensity, duration, and organization of a religious group depends upon the way in which its members experience God, conceive of, and communicate with Him, and upon the way they experience fellowship, conceive of, and practice it.

The relationship of the finite creature with the supremely worshipful and unsurpassable deity is being affirmed; and along with it there is also affirmed the possibility of its becoming on occasion a matter of conscious knowledge on the part of the human, as it is always a present reality in the very nature of God himself.

The everlasting nature of God, which in a sense is nontemporal and in another sense is temporal, may establish with the soul a peculiarly intense relationship of mutual immanence.

All the ugliness seen in the OT does not fit with the Jesus I see of the Gospels, so that I hold at arms length until I have been in relationship with others long enough for my inner self to show me how it does fit with the all loving nature of Jesus Christ.

He provides us with a clue to the nature of God disclosed in the divine activity; he gives us a clue to our own humanity in its proper functioning; and he re-presents the right relationship between those two.

This is perhaps owing to the fact that in the Markan setting, the condition of the peasants seems to be no better than that of the others who are absolutely marginalized.67 While Jesus identifies with the poorest of the poor, in the parables of Mark Jesus is addressing the peasants and their relationship to nature to teach them regarding the values of the Kingdom.

Since persons live inextricably in relationships, a «good will» always involves harmonization with the wills of others and with nature.

Peasant involvement in nature is primarily through their relationship with the earth in the production of food and fodder.

The creation images found in the parables of Jesus concern the role of nature in an agricultural context and «engage those fundamental layers of human consciousness at which we feel our relationship with nature.

They thus came naturally to him to be used as metaphors in his parables proclaiming the Kingdom of God, to an audience predominantly consisting of peasants and others who belonged to the deprived and alienated social groups.40 The images from nature, therefore, become meaningful to an audience who were in constant relationship with nature in their daily activities on the farm, with its experience of pathos and joy.

I believe that religion is man - made but spirituality is a relationship with the Divine (God, Allah, nature, etc. — whatever you believe in).

Concordant with Hartshorne's tendency to minimize the importance of revelation as the basis for man's knowledge of God is his concern for a philosophy that places man in primary relationships to nature instead of to history.

In its emphasis on the aspect of reversal with the arrival of the rule of God, the «nature parables» stand in the same relationship with that of the parable of the Wicked Tenants.83 The images also testify to Jesus» identification with the peasant culture, with its values of sharing, caring and hard worIn its emphasis on the aspect of reversal with the arrival of the rule of God, the «nature parables» stand in the same relationship with that of the parable of the Wicked Tenants.83 The images also testify to Jesus» identification with the peasant culture, with its values of sharing, caring and hard worin the same relationship with that of the parable of the Wicked Tenants.83 The images also testify to Jesus» identification with the peasant culture, with its values of sharing, caring and hard work.

By then defining «nature» in terms of relationship (instead of either static concept or unlimited dynamism) he was able to offer a solution to the old conundrum about the relationship between grace and nature, in a way which avoids the excessively arid and abstract terms with which this important debate has so often been carried on.

This was inescapable in view of Israel's concept of the intimate relationship between God and nature; but at the same time it imparted to their understanding of the inanimate world, and to their poetic expression of it, a beauty and elevation, and withal a majesty such as, one may venture the judgment, to rank them with the best poets of any age.

It does not matter whether we locate this power or presence in ourselves or in the heavens, whether we use the name of Nature, Jehovah, Christ, Mohammed, or Buddha, and whether we affiliate with a religious group or have only our own relationship with this Energy (Kavanaugh, Magnificent Addiction, p. 201).

«This responsibility for God's earth means that human beings, endowed with intelligence, must respect the laws of nature and the delicate equilibria existing between the creatures of this world... The laws found in the Bible dwell on relationships, not only among individuals but also with other living beings... by their mere existence they bless him and give him glory»... «the Lord rejoices in all his works» (Ps 104:31).

The new structure will deal with what is most fundamental in our human identity: male and female equality, their social roles, the nature of their differences and relationship.

His wrath will come upon them in a manner more horrible than the human mind can imagine — a total separation from any relationship with Him due to their sinful nature.

The everlasting nature of God, which in a sense is non-temporal and in another sense is temporal, may establish with the soul a peculiarly intense relationship of mutual immanence.

«In your relationships with one another,» he explains, «have the same attitude of mind Christ Jesus had: Who being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant he humbled himself and became obedient to death — even death on a cross!&raquIn your relationships with one another,» he explains, «have the same attitude of mind Christ Jesus had: Who being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant he humbled himself and became obedient to death — even death on a cross!&raquin very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant he humbled himself and became obedient to death — even death on a cross!»

We have indicated under the figure of ecology in the world of nature the complex and intimate relationships operative in that process whereby Christian affirmations are made in terms integral with their status in the witnessing and remembering community, and also heard in terms which prevent their distortion into rationalistic, moralistic, naturalistic, or psychological categories.

According to Alan J. Bailyes, there were five theological issues between the ecumenical and evangelical positions: Church and world, the nature of conversion, Gospel and culture, Christology, and hermeneutics.3 Bailyes explains that a sound and solid ecclesiology has long been a weak link in the evangelical chain of theology, «coming a poor second or cven third behind its soteriology with its emphasis upon the individual and his / her relationship with God.

Most of the reasons are organizational, institutional, or even doctrinal in nature, but are not based on their mutual relationships with God through Jesus Christ and empowered by the Holy Spirit.

(19) Vital religion helps people to find this quality of aliveness in their interpersonal relationships, their interaction with nature, and their communion with God.

What if most of the problems in our relationships with other people — the way we «see» and are «seen» by them, the way we interpret their lives, actions, and / or attitudes (and inversely the way others interpret our own), the way we treat and respond to others (as well as the ways they treat and respond to us)-- every single thing that each and every one of us do that damages our relationships with one another * stems * from an inherent misunderstanding of the nature and the goodness of the God in whose image we ourselves were created.

They are naturally and intrinsically defined as causes of water in a given relationship, and that constitutes a purposiveness, something which is identified with their very natures, and is contained in their definition as substances.

I know that both while I was drinking and in periods of sobriety I have trouble in personal relationships, I can't control my emotional nature [not to be confused with my emotions], I was a prey to misery and depression, I couldn't make a living [a life worth living], I had a feeling of uselessness, I was full of fear, I was unhappy and I couldn't seem to be of real help to other people.

In terms of such process thinking (about which I have written in Process Thought and Christian Faith, Macmillan, 1968), God is not thought to be simply the absolute, self - existent, unconditioned reality; there is a sense in which these terms are applicable as adverbs qualifying God's essential nature — but that essential nature is God's concrete love, his unfailing relationship with the world, his self - giving and willingness to receive from that world, his openness to «affects» from the world and from what goes on in iIn terms of such process thinking (about which I have written in Process Thought and Christian Faith, Macmillan, 1968), God is not thought to be simply the absolute, self - existent, unconditioned reality; there is a sense in which these terms are applicable as adverbs qualifying God's essential nature — but that essential nature is God's concrete love, his unfailing relationship with the world, his self - giving and willingness to receive from that world, his openness to «affects» from the world and from what goes on in iin Process Thought and Christian Faith, Macmillan, 1968), God is not thought to be simply the absolute, self - existent, unconditioned reality; there is a sense in which these terms are applicable as adverbs qualifying God's essential nature — but that essential nature is God's concrete love, his unfailing relationship with the world, his self - giving and willingness to receive from that world, his openness to «affects» from the world and from what goes on in iin which these terms are applicable as adverbs qualifying God's essential nature — but that essential nature is God's concrete love, his unfailing relationship with the world, his self - giving and willingness to receive from that world, his openness to «affects» from the world and from what goes on in iin it.

Through the consequent nature, in sum, God is relationally temporal in the sense of being involved in temporal relationships with the actual entities of the world.