Sentences with phrase «kinds of power which»

The objective here is to humanize the structures which govern the mass media, both by encouraging persons within the industry to «do well by doing good,» and by insisting that the social and economic powers of the media must be counterbalanced by other kinds of power which express the concerns of citizens for the general welfare.

He then utilized terminology that for decades informed the basic stance of process theology on the nature of true power, though, as we shall see, that is open to challenge: God «persuades the world by an act of suffering with the kind of power which leaves its object free to respond in humility and love.»

He persuades the world by an act of suffering love with the kind of power which leaves its object free to respond in humility and love.

Most Christians attribute to God the kind of power which implies that the world God created should be entirely, or at least fundamentally, good.

Not exact matches

Today ToutApp launched a new feature called Sales Campaigns, essentially a power task list which knows the kinds of things a salesperson needs to be doing, and queuing actionable buttons up at the right time.

And Evan sold me the vision to Snap which was a 5,10,15 year vision and talked about the power of the camera, etc, and I was kind of blown away.

Now, the average Joe may believe this is some kind of conspiracy in which the NSA has secretly made an agreement with big corporations to use their powers to help sell more stuff.

This narrative, in its most extreme version, says that cryptocurrencies today are like the internet in 1996: not just new technology but a radical new kind of technology, belittled or ignored by most, which has slowly and subtly grown in power and influence over the last several years, and is about to explode into worldwide relevance and importance with shocking speed and massive repercussions.

It will also tell us how successful Beijing's new leadership will be in consolidating power and forcing the kinds of economic and financial reforms on which most economists now agree, but which are likely to be politically difficult.

Because the assemblies and committees of the World Council are peopled by denominational power elites, there is a minimum of the kind of influence from grass - roots evangelicals which tends to moderate the positions and actions of the denominations themselves.

He could categorically choose the way of antinomian libertinism (as did the Valentinians), in which case the pneumatic self acted as if it had «a positive injunction to perform every kind of action, with the idea of rendering to nature its own and thereby exhausting its powers.»

The religious vision from which Attic tragedy emerged was one of the human community as a kind of besieged citadel preserving itself through the tribute it paid to the powers that both threatened and enlivened it.

Given a system in which there are no genuine causal relationships at all (except God's actions) it becomes especially curious to favor one kind of appearance of power over another.

Since public opinion, or world opinion, or the opinion of governments in general has become a powerful factor in the situation, and since the West must depend very much on capturing the opinion and the sympathy of what might be called the uncommitted powers, our future is going to depend on the kind of internationalism which does not attempt to freeze the existing situation in a legalistic manner but takes the lead in predicting and preparing the necessary changes in the status quo.

Presumably Hare and Madden are in reality advocating a kind of quasi-coercive power which would not so much frustrate the desires of finite entities that already are in the scheme of things as prevent new desires and aims from coming into being if they do not stand a very strung chance of gaining satisfaction or if they greatly disrupt the harmony and rhythm by which desires are guaranteed a better chance of satisfaction.

Closely related to this etymologically and in philosophical usage is the word «efficacy,» which in its primary sense refers to the power of acting of the kind of entity I am discussing, but which also is used derivatively of other entities.

The sacred writings of all the great religions have the power, in unusual degree, of stimulating the kinds of universal experiences which we described in Part Two.

It seems to me that the only thing we can do is pray that one day the non-believers out there experience some kind of an event which opens their eyes to the power of God.

When we remember that there are two kinds of forgiveness, one which is unconditional and freely given to all, and the other which grants release and deliverance from the enslaving power of sin, we see that this idea that God does not forgive ongoing adultery is false.

We can only show this if we can show that we have a quite different kind of consciousness (understanding and selfreflection), which can not be explained materially and, therefore, requires the immaterial soul, created by God, to explain this power.

It requires a theological fascism to justify this kind of arbitrary use of power by God; for the view to which Khayyám and Hartshorne object, in the divine case, at least, might makes right.

It means that the writings of the New Testament depict the transforming power of that kind of interchange which occurred in the fellowship of Jesus.

He also points out, however, that the market system removes some kinds of inequality, such as those in feudal and authoritarian systems in which the people holding political power dictate the economic distribution as well.

There comes upon them a power from without which links up with a power that is within... it is the kind of power that is truly and fully found only in God.

For the act is posited by an agent which is a true cause, and a finite, predicamental one, existing, that is, in the domain of cosmic reality, so that the act can be put in comparison with the power to produce an act of that kind which is actually said to produce it, while cause and the faculty itself are not identical.

In that tradition, instead of thinking of God as a persuasive power who acts as a kind of lure toward which things move, which was Aristotle's conception, Aquinas and others adopted the understanding that God creates by being the ultimate efficient cause for the world.

This was just the kind of religious life portrayed in the New Testament, not only as a model and pattern, but as a challenge and inspiration The New Testament was thus the abiding source of power which enabled man to realize the true life of religion, and Christ was the eternal symbol for the cultus of the Christian Church.

It firmly opposes those views which from its perspective imply certain kinds of coercion within divine power.

After all, it is not to be doubted that the Old Testament, as also the popular view in the New Testament, regards the Spirit as a supernatural power, a kind of mysterious fluid, a «mana», to which it attributes all abnormal phenomena, including those of art and warfare.

This argument breaks down on the fact that the contemporary form critic does not deal with a nebulous entity, «the community», to which he ascribes all kinds of powers; he deals with specific groups, individuals and traditions which he isolates, identifies and delineates.

This: that time is the category of the historical; that because the redemptive power of God has become time, faith - engendering witness can not be borne to that power save in a kind of preaching which is a rhetorical address to men in their time - determined and time - imprisoned existence.

The constitution of a society prescribes the forms of justice only when it provides for that kind of interaction among individuals, and between individuals and the physical environment, which creates the human mind, and which sustains that scope of understanding, power of action and richness of appreciation which is distinctively human in contrast to the lower animals.

The latter distinction implies that there would be two kinds of laws: First, the laws applying to aggregational societies, which by definition have no overall experience and thereby no power of self - determination, would be absolute (or virtually so), so that predictability and repeatability would be (virtually) complete.

They interpreted Vatican II as a kind of «palace revolution» in which the bishops put limits on the papacy, decentralized the Church, and transferred to the laity many powers formerly reserved to priests.

We cringe before power expressed coercively and arbitrarily; we tremble in the presence of rigid moralism, when we do not react against it in wild and desperate efforts to be ourselves; we can only be puzzled by the kind of absolute essence which is without affects from what goes on around and about it.

As a body is an organism made up of many members, and it is held together by one soul, so, in my opinion, the whole world is a kind of huge and immense living creature which is united by one soul, namely the power and reason of God.

I confess power includes in it some kind of relation (a relation to action or change,) as indeed which of our ideas, of what kind soever, when attentively considered, does not?

In summary, the virtues of organized religions include but are by no means limited to the following: they give their adherents something solid against which to rebel; they allow one to see farther by standing on the shoulders of giants; they insist on the primacy of lived experience; they work against illusion and historical insularity; they point to the power of the collective and the merits of deep diversity; and they are capable of the kind of mobilization that can transform the world.

The Israeli Labor Party, which governed Israel from its beginning as a state in 1946 until Prime Minister Menachem Begin took power in June, had avoided cultivating the kind of American evangelical support expressed in the recent newspaper ads because it knew that to engage in religious arguments over national boundaries would be self - defeating.

I always took that to mean that the Father was kind of the «commanding officer» of the Trinity, though all are completely equal in power and divinity, one member is the «Head» of the Trinity, which is God the Father.

Even though the mind has a certain kind of power over the biological subsidiaries in which it dwells, it is at the same time susceptible to suffering from modifications that occur within its substrata.

As early as the end of the first century, the Christians found themselves under a political power — the Roman empire — which persecuted them but at the same time insured a kind of order and a kind of justice.

Virtually the entire Bill of Rights has now been applied against the states, achieving three revolutionary results at once: 1) The original understanding of federalism has been obliterated, so that the states exercise their power now largely at the sufferance of the Supreme Court; 2) The Due Process and Equal Protection clauses of Section 1 have become a kind of witches» cauldron from which an exotic brew of postmodern nostrums has been fed into the bloodstream of the political culture; 3) The Supreme Court has successfully arrogated to itself more or less exclusive powers of constitutional interpretation.

God has made Him the one Lord and the Messiah.12 He will abolish every kind of domination, authority and power and He is destined to reign until God has put all enemies under His feet.13 He is enthroned at God's right hand in the heavenly realms, «far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in that which is to come».14 Kasemann went on:

The initial structure was simple and theologically eloquent: The glory, the presence, of the Lord is revealed with uncommonly convincing power - the term which is often used for this kind of revelation is «theophany» - signifying the Lord's commitment to the Covenant (a pact, an agreement, a working arrangement between two parties) implicit in the divine - human encounter (ch.

Syracuse University Lectures: «Survival of the Kindest: Toward a Compassionate Society» (Syracuse, New York) March 8, 7:30 pm From examining how we negotiate moral concerns to exploring the determinants of power and status, Dacher Keltner looks at the social practices by which we navigate the world.

Boff certainly does not mince words, and in one place even offers a kind of Marxist analysis of institutional church life, citing «the expropriation of the religious means of production» (forgiveness, sacraments and so forth) as means by which the clergy deny power to the people.

There is the material kind of poverty, which is primarily caused by abuses of power or deficiencies in access to the markets that produce goods and services.

But when two people commit themselves to a kind of relationship which necessarily excludes many other sources of personality - feeding, they have an obligation to do all within their power to provide the interpersonal food the other needs.

Nor do we see, behind what appears to be a kind - hearted philosophy, an utter denial of any dimension beyond this present observable life, of any such thing as absolute right or wrong and of any power which might be called God.