Sentences with phrase «into creation as»

The space opened last October after a summer during which Burleson and a dedicated team of PTO parent volunteers put sweat equity into its creation as part of the school's centennial celebrations.

We are deployed into creation as the perfect ally.

Not exact matches

Creation of the wholesale network was written into Mexico's constitution as part of telecom market reforms in 2013.

«We need to make sure that this does not translate into misguided policies that could make the situation much worse, not only from the perspective of trade but also for job creation and economic growth and development which are so closely linked to an open trading system,» the report quoted him as saying.

Note: The moment you understand your buyer persona, you can weave that into your editorial calendar and content creation, as well as into all of your marketing.

Trapit may have once been designed purely for content creation, but now, its capabilities have expanded into employee advocacy — tools that help employees «follow best practices» on social media, as well as helping internal leaders become established thought leaders — and social selling.

The silver lining to this credit creation was that Japanese exporters were aided as the conversion of yen into foreign currencies drove down the exchange rate.

The talks with prospective investors come as Vice seeks funds to plough into its international expansion, as well as a move into scripted programming, another strand of content creation into which the at - times controversial company is expanding.

The company, which recently airdropped a massive cache of XRP into US public school coffers is hoping to stimulate interest in the creation of applications that use its currency and blockchain, which has attracted a lot of interest as a back - end technology in the banking industry, but has only been adopted by one other Coin thus far — the somewhat mysterious Allvor.

«Moreover, because «housing wealth» is a very strong driver of job creation, what starts as a small drop in house prices can turn into a major event for the broader economy.»

Delve into advanced features such as forms creation, report and graph generation, job costing, inventory, payroll and trouble shooting.

I especially like the thoughts around tapping into your search marketing keywords and social media keywords as these help integrate your overall engagement and efforts to expand reach and influence with blogging / content creation.

We are confident that more mainstream businesses will join the fray as they begin to take cryptocurrencies seriously as a means to broaden their investment portfolio into the nascent blockchain technology powered businesses,» commented Takao Asayama, CEO of Tech Bureau, Corp. «COMSA is a one stop shop solution for token creation and exchange.»

This study, as well as others, shows that more content creation does not always translate into more engagement.

by Lori Gottlieb — a single mother who conceived her only child with donor sperm rather than miss out on motherhood as she has on marriage — is a frank and excruciatingly personal look into some of the sexual revolution's lonelier venues, including the creation of children by anonymous or absent sperm donors, the utter corrosiveness of taking a consumerist approach to romance, and the miserable effects of advancing age on one's sexual marketability.

East Eastern Christians see a dichotomy of God and creation Eastern theologians are largely unaffected by modernism Eastern theologians do not agonize over the existence of God Eastern theologians systematize the transcendent, the miraculous, and the mystical into their theology, without a concept of «supernatural» Eastern theologians have coherent and helpful answers for most practical spiritual problems (such as during bereavement) Eastern clergy, monastics, and lay experts have resources for spiritual direction, moral direction, and Eastern clergy, monastics, and lay experts have resources for spiritual direction, moral direction, and bereavement counseling; thus they do not outsource religious problems to secular experts.

If we thought that, then we may be able to fit creation as a doctrine more easily into our theological systems, rather than reducing it to the relationship between science and the Bible or us and the environment.

The love Of God who poured Himself out into His own creation as a man Jesus.

Living as everyday peacemakers allows us to fully embrace our Resurrection identity as New Creation and reintegrates our role as reconcilers back into our understanding of the gospel.

It came about by the word of God as God spoke creation into existence.

Her insights into God the Trinity, Jesus our Mother, human nature and the larger creation continue to liberate me into a life in God I could not possibly otherwise have had, and I hope they are liberating my students as well.

I learned this not from a class in feminist studies, but from Jesus — who was brought into the world by a woman whose obedience changed everything; who revealed his identity to a scorned woman at a well; who defended Mary of Bethany as his true disciple, even though women were prohibited from studying under rabbis at the time; who obeyed his mother; who refused to condemn the woman caught in adultery to death; who looked to women for financial and moral support, even after the male disciples abandoned him; who said of the woman who anointed his feet with perfume that «wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her»; who bantered with a Syrophoenician woman, talked theology with a Samaritan woman, and healed a bleeding woman; who appeared first before women after his resurrection, despite the fact that their culture deemed them unreliable witnesses; who charged Mary Magdalene with the great responsibility of announcing the start of a new creation, of becoming the Apostle to the Apostles.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

Similarly, the Hebrew word nephesh may best be translated «breath - soul,» as is clear, for example, in the early story of man's creation: Yahweh shaped man from dust out of the ground, and blew into his nostrils the breath of life, so that man became a nephesh — that is, an animated being.

Unfortunately, some defenders of theism in the eighteenth century wedded themselves to this view of the complex machine and its maker and associated it with the view that such special forms of the machine as the human body came into existence fully formed in an aboriginal creation.

This «one magnificent sweep of creation», to use Holloway's words, re-founds and renews the Church's theology of creation as well as filling out our insight into the very identity of Jesus Christ.

research; since most of the reports have concentrated on justifying the creation of cloned human embryos for research into and treatment of neurodegenerative diseases such as Parkinson's, «stem - cells» has become synonymous with «embryonic stem - cells» in the public imagination.

It is scarcely questionable, however, that this symbol originally pointed to the final consummation of a dynamic process of the transcendent's becoming immanent: of a distant, a majestic, and a sovereign Lord breaking into time and space in such a way as to transfigure and renew all things whatsoever, thereby abolishing the old cosmos of the original creation, and likewise bringing to an end all that law and religion which had thus far been established in history.

But such a center would provide a way of hearing the many voices in which their tendency to exclude one another would be overcome and they could be more fully incorporated into the ongoing creation and transformation of theology as such.

After a short introduction there are five chapters: 1) Baptism as Cleansing from Sin and Sickness; 2) Incorporation into the Community; 3) Baptism as Sanctifying and Illuminative; 4) Baptism as Dying and Rising; 5) Baptism as the Beginning of the New Creation.

Theology, my opinion is that it is the same as science, merely an observation of creation, worded into a way that fits in to the confines of our minds, Our minds work on logic via calculation and when God works outside of that it is seen as a miracle.

For this reason, some Lutheran theologians prefer to speak of «orders of preservation,» taking into account what God is doing to sustain the world under the conditions of sin, even using means sin - laden themselves, such as war and capital punishment, to fight against still more serious attacks on the goodness of God's creation.

This means that the Creation hypothesis is at least as valid as a suggestion that the Universe came into existence all by itself from nothing.

Nygren gives an important suggestion about the history of doctrine when he says that the Church Fathers were saved from falling completely into a Greek pattern of thought by the three biblical assertions of Creation, Incarnation, and Resurrection.32 But rather than conclude, as Nygren does, that these themes require us to reject all metaphysics, why not say that they require us to reconsider our metaphysics?

The Christian God has taken up everything into Himself; all the treasures of ancient wisdom, all the splendor of creation, every good thing has been assumed into the story of the incarnate God, and every stirring towards transcendence is soon recognized by the modern mind — weary of God — as leading back towards faith.

Attempting to be loyal to the Bible by turning the creation accounts into a kind of science or history is like trying to be loyal to the teachings of Jesus by arguing that the parables are actual historical events, and only reliable and trustworthy when taken literally as such.

God is described as the «Economist» whose work «is to make creation into a home.»

We know that the whole creation has been groaning in travail together until now...» (Romans 8:19,22) From one point of view revelation is the surprising and interruptive utterance of a word of promise into what otherwise is interpretable as a cosmic void.

There is no shortage of ecclesiastical channels to bring these neglected portions of creation into the life of the church: through sermons and liturgy, through educational forums and retreats, to recall that wild country and wildlife exist not only as strands in the biological web, but as gifts that illumine the sovereignty of God.

Jenkins, on the other hand, describes appreciatively theological schools, from the Orthodox doctrine of theosis to Teilhard de Chardin to the modern «creation spirituality» movement, which one way or another allow humans to share with God in the evolution of the world to a glorious transformation ¯ although, as Jenkins points out, there's a danger that that could veer off into anthropocentric management.

In striking contrast are those who regard advances in natural science primarily as a deepening of insight into the wonders of God's creation, as an opportunity, therefore, to understand better the intricacies of the natural order that allow the purposes of that creation to be realized.

Fits perfectly as to why this law exists, that all creation is slowly winding down into less usable energy.

And just as God has made me into a new creation, so also I take the pagan traditions of Christmas, and rethink, reimagine, rework, and recreate them all to point to the person and work of Jesus Christ.

Those who did obtain the book could reflect on what it really meant to pray their weight away by pondering such apparently irrefutable points as, «When God first dreamed you into creation, there weren't one hundred pounds of excess avoirdupois hanging around your belt.»

Carey speaks of going «into all the world to preach the gospel to every creature» (i.e., to every human being), rather than «to the whole creation» as intended by the Greek.

It's only after we're older once we've had notions pounded into our heads that we can't or shouldn't learn from this or that, that we lose our ability to appreciate all of God's creations and see God's hand (poetic term not literal) in all things (or worse, some have been so blinded as to see it in nothing, as they hide behind their cold scientific idols, losing the same wonder that got the scientists there to start with)

It is prehended by succeeding creations, incorporated into them, and therefore achieves what Whitehead refers to as «objective immortality» (PR 327).

The underlying theological dynamic here is the sovereign act of creation which brings human beings into being as God's children in spite of their anxiety, disobedience, and guilt.

If Narnia was a fantasy, a creation in the mind of Lewis, then finding the doorway into that world would be as simple as Lewis creating a doorway of his liking.

We are unconscious of the God who brings us into being as he forgives our sins and calls us to enter into the new creation.