Sentences with phrase «later as being true»

They show that when we read inaccurate information, we often remember it later as being true, even if we initially knew it was wrong.

Not exact matches

This was true not only right after the experiment, but even a month later as well.

It's true that the airline could have put the coat on a later flight and the customer would have been just as grateful when it arrived.

As the latest stop on his media tour, the former New York City mayor explained to the Beast that NBC News» report couldn't be true because «it would be totally illegal.

As the aphorism goes, being early (or late) is no different than being wrong, and that's true in a financial sense.

This is true for 1st deposits as well as later deposits.

But a few weeks later the governor of the Saudi Arabia Monetary Authority, Muhammad al Jasser, insisted to news reporters in Kuwait that Saudi Arabia had not purchased the gold cited in the June reports but rather had that extra gold all along in what he called «other accounts» — that is, in accounts not reported officially, just as the true status of China's gold accounts was not reported officially for six years, if the true status is being reported even now.

Now, Job after his bought with «pride» he ask YHWH for his forgiveness, and was later blessed with more sons and daughters who did the law, who were good children and an even better wife, and he lived for four generations of his children and their children, and died a very happy and fulfilled life, knowing that all of his family was left with love, and peace and togetherness among each other, now this is true life, living righteously and wholesome by ourselves and by others around us is what we are all suppose to live like, caring for your neighbors faithfully, and all be as one now not after it is too late but now we need the law of righteousness from YHWH, the 10 commandments, the sabbath, a day of rest, and the passover to remember the ones who died innocently, and to remember the freedom of our lives given by YHWH and do good by one another and not let each other fall, right now is what we need in this world today people.

My late father told me during the early 90's that those youth who faced some shock such as an emotional shock, they become extremely religious... so if that is true then imagine what shocks has the Arabian Spring brought and what shocks will keep on coming to all those MidEastern countries...!

Considering that story wasnt even created until a few hundred years after the supposed «ressurection», and the fact that the story exists only in your fable book (also compiled, and edited hundreds of years later), I do nt think claiming it to be true is the same as, you know, being true.

well if i had a theory and later found it to not be ture and refuted it then i would not want anyone else to belive it either as i found it wasnt true and further more i would like to think that me and all other humans are better than coming from an animal that eats bugs off its friends and throws its own poo... I'm just saying

And of course the whole point is not to share with others what isn't real or true for you, a point that is not lost on super pastor Rob as we return to the dilemma of living an honest faith when you become the latest pastor in demand.

Of course, it isn't actually true ¯ as witness this latest example of moralism, a secular - liberal moralism imposed by law, from Great Britain.

Her latest novel, The Handmaid's Tale (Houghton Mifflin, 1986), is commanding attention as a considerably more ambitious book, part of a new phase of her work that includes the poems in True Stories and the novel Bodily Harm (both published in 1981) Exposing male / female power games within an alarmingly widened field of vision, Atwood bears prophetic witness to the largest, most subtle and most violent manifestations of power in our time.

Yet the early Church itself, when it departed from biblical idiom at the Council of Nicea and used for theological purposes a non-biblical word, homo - ousion, as the guarantor of true biblical meaning, gave Christians in later days a charter for translation — provided always that it is the gospel, its setting and its significance, that we are translating, and not some bright and novel ideas of our own.

True, the concepts, and the terms used to express them, are of great importance, especially for the later history of doctrine; and we are not likely to minimize them if we view New Testament theology as Book One or perhaps Chapter One in the History of Christian Doctrine.

While one can not deny that it at least appears to engage almost every subject that seized the imagination of the day, it is also true that to take Dante as the voice of late medieval Christendom is to fail to observe his heterodoxy and, one should add, his genius.

I started out as a partially indoctrinated Christian and believed the Bible was largely true until the late teens, when I actually read it — all of it — without someone telling me what to think about various cherry - picked passages.

But it was also true that before the printing press, the scrolls (and later the handwritten books you had access to in your library) varied, as did the order in which you chose to keep them on your shelves.

«Anthropological and sociological insights of the late - twentieth century» have presumably demonstrated that it is not true» as Eugene de Mazenod and his colleagues undoubtedly thought it was true» that Christ is Lord and Christians are to be in the business of calling others to faith in Him.

Personally, one of the most moving and lifting experiences of my life was to hear the late Bishop Paul Bentley Kern read these great affirmations, so simply stated, so profoundly true, and so compelling in their witness to the ground on which we as Christians must stand.

In Kierkegaard's earlier works are found the germ of some of Buber's most important early and later ideas: the direct relation between the individual and God in which the individual addresses God as «Thou,» the insecure and exposed state of every individual as an individual, the concept of the «knight of faith» who can not take shelter in the universal but must constantly risk all in the concrete uniqueness of each new situation, the necessity of becoming a true person before going out to relation, and the importance of realizing one's belief in one's life.

«His work in philosophy forms part, and a very important part, of the movement of twentieth - century realism; but whereas the other leaders of that movement came to it after a training in late - nineteenth - century idealism, and are consequently realistic with the fanaticism of converts and morbidly terrified of relapsing into the sins of their youth, a fact which gives their work an air of strain, as if they cared less about advancing philosophical knowledge than about proving themselves good enemies of idealism, Whitehead's work is perfectly free from all this sort of thing, and he suffers from no obsessions; obviously he does not care what he says, so long as it is true.

As a result of his investigation, he became convinced that the claims within the Gospels are true, that Jesus really did live, die on the cross, and rise again three days later from the dead.

The gradual unfolding of the Messianic secret, in particular, and Jesus» lack of immediate success in instructing his disciples as to the true nature of the Kingdom, have an inherent probability that is confirmed by the later history of the misinterpretation of his teaching in the New Testament Church.

If the mission of Jesus had as its aim the integration of a new Israel as the true people of God, then sooner or later his message must be presented, and presented in a way that challenged a decisive response one way or the other, at Jerusalem, the central hearth and shrine of historic Israel.

It is true that both the gospels and the speeches of Peter and Paul in Acts give important testimony as to what the apostles taught about the Christian life and proclaimed about the meaning of Jesus» own life, death, and resurrection; yet both the gospels and Acts were written, not by apostles, but by later disciples, and their evidence on particular points stands in need of confirmation, if possible, from the apostles themselves.

We converted because we believed — as I still believe, nineteen years later — that Catholicism is true.

Most of the writings about the kingdom of late are of an academic nature, trying to discern from the biblical foundations a view which the author regards as the true one.

Thus, if it is true, as has been claimed, that the idea of Christendom and the doctrines of Christian orthodoxy, were not at all what the historical Jesus had in mind when he spoke of the Kingdom of God, we should not be surprised if the continuing stream of cultural influence which he was so instrumental in re-directing should in the future manifest itself in ways very different from the conventional Christianity it later became for a period.

It is undoubtedly true, as we shall frequently have occasion to observe in these lectures, that the Gospels reflect the interests and are addressed to the felt needs of Gentile churches in the late first and early second centuries.

I would almost be willing to hypothesize that, rather like the use of «family» or «values» in an organization name designating someone with no true interest in the former, and a near total lack of the later, that the inability to use bad words, and make seemingly «unhappy» comments is not so much a sign of happiness, per say, as... well..

This is true, but as Klausner later implies, it has little, if anything, to do with the question of Jesus» originality.

The fact that later Christianity effected a link between the two beliefs and that today the ordinary Christian simply confuses them has not persuaded me to be silent about what I, in common with most exegetes, regard as true; and all the more so, since the link established between the expectation of the «resurrection of the dead» and the belief in «the immortality of the soul» is not in fact a link at all but renunciation of one in favour of the other.

As Alvin Plantinga noted later (the link is no longer available), even if the premise were true, there's quite an embarrassingly large jump from there to the conclusion.

Ideas are often challenged and rejected as wrong and later proven to be true.

The tone is so different in the last poem, that one can not help wondering if it may not have been the thought of one who lived later, interpolated into the total poem, very much as seems to have been true in the case of the Biblical story of Job and Ecclesiastes.

This is the idea that as human history progressed, God revealed more and more of Himself to humanity, so that the later portions of Scripture more accurately reveal the true nature of God than the earlier portions (see chapters 2, 11).

In 1970, in what he later described as a fit of «vocational absentmindedness,» he ran for Congress, but his true vocation was the pulpit and the press, not the hustings.

In the doctrine of the Madonna in later Christian history there are many passages indicating that Mary was to be thought of as the Earth in which the True Vine is planted and which had been made fruitful by the Holy Spirit.

(This holds true even if, as some believe, these two verses are glosses upon Mark or late additions to the pre-Marcan tradition.

These first five verses also appear to be from a later source (they are omitted too in the same manuscript of the Greek translation), but the information imparted, though premature and out of sequence, is certainly in essence true, as subsequent narratives testify.

A second approach is to look on the earlier Whitehead as the precursor of Process and Reality, and to see the early views as finding their true expression in the late ones.

The reality of past events is partially preserved as newly synthesized elements in later events but fully and infallibly in the never - failing memory of God.51 Hartshorne explains further that a denial of the full reality of the past would entail the conclusion that no true statements could be made about the determinate character of past events («Lincoln was assassinated»), whereas acceptance of his doctrine of the nonactuality of the future entails the falsity of all statements that ascribe completely determinate character to future events.52 «Maybe» is the only correct mode of reference to the future.

It may be, as was said above, that at the time of Jesus the practices of the scribal profession were less fixed than two generations later, and it may also be true that Jesus was less bound by forms than other rabbis.

This is as true of the biblical interpretation of faith as it is of all later portrayals.

This is not true, and unfortunately so, as the later novels got bigger and bigger and could have used some trimming and tightening.

While it is true that Priests serving in the Tabernacle, and later the Temple, could eat of the grain and meat that was brought as sacrifices, it must be noted that this was only for the Priests who were serving at the time the sacrifice was made.

As soon as Augustine calls this young man his «dear friend,» he takes it back: «But he was not in those early days [of childhood], nor even in this later time, a friend in the true meaning of friendship, because there can be no true friendship unless those who cling to each other are welded together by you [God] in that love which is spread throughout our hearts by the holy spirit which is given to us.&raquAs soon as Augustine calls this young man his «dear friend,» he takes it back: «But he was not in those early days [of childhood], nor even in this later time, a friend in the true meaning of friendship, because there can be no true friendship unless those who cling to each other are welded together by you [God] in that love which is spread throughout our hearts by the holy spirit which is given to us.&raquas Augustine calls this young man his «dear friend,» he takes it back: «But he was not in those early days [of childhood], nor even in this later time, a friend in the true meaning of friendship, because there can be no true friendship unless those who cling to each other are welded together by you [God] in that love which is spread throughout our hearts by the holy spirit which is given to us.»

It was two outside churchmen who made the apostolic claim for the teaching authority of the see in Rome, namely: the Syrian Hegesippus, who was concerned to ascertain the true apostolic doctrine as it was preserved in the episcopal succession, notably in Rome up to Eleutherus (174 - 89); and especially the presbyter and later bishop of Lyons, Irenaeus (d. 177 or 8).