Sentences with phrase «life as responses»

They created Save This Life as a response to their frustration and disappointment in traditional microchip companies» pet recovery systems.

The piece came to life as a response to the death of a Columbian nurse who was tortured to death; performing the essence of a funerary ritual, which was denied to the subject, Salcedo simultaneously embodies the typical draping of a shroud for mass public viewers to experience.

Not exact matches

In response, Smith called for the woman to be given a personal apology as well as «good enough pay to live in this city» — a post that was retweeted hundreds of times.

You always get an Australian - Perth based call centre who understand where you live, as opposed to the Telstra «go to your nearest store» response which is always a problem when that's 500 kilometers away!

You've probably called someone you know a psychopath in passing at some point in your life, either in jest as an acknowledgment of a strange behavior, or as a fleeting response to a decision that made you angry.

His response: «I hated every minute of training, but I said to myself, «don't quit, suffer now and live the rest of your life as a champion.»»

People make those kinds of changes in response to a crisis or life change (divorce, retirement, illness, job loss, to be near a sick parent), not as a preventive measure.

«Just as notable, however, are the widespread similarities between Millennial employees and their non-Millennial counterparts, all of whom aspire to a new workplace paradigm that places a higher priority on work / life balance and workplace flexibility,» the study, which includes findings from more than 40,000 survey responses, explains.

The children who were willing to delay gratification and waited to receive the second marshmallow ended up having higher SAT scores, lower levels of substance abuse, lower likelihood of obesity, better responses to stress, better social skills as reported by their parents, and generally better scores in a range of other life measures.

White's study, to be published later this year, was developed in part as a response to the British media's fascination with life satisfaction.

As an unofficial conclusion, Abernathy McGraw's essay «Life Lessons from Kill Bill» commends readers to five themes of Tarantino's films: the world as a stage, the response to injustice, the importance of family, the limits of revenge, and the cost of redemptioAs an unofficial conclusion, Abernathy McGraw's essay «Life Lessons from Kill Bill» commends readers to five themes of Tarantino's films: the world as a stage, the response to injustice, the importance of family, the limits of revenge, and the cost of redemptioas a stage, the response to injustice, the importance of family, the limits of revenge, and the cost of redemption.

As I said in a response to you earlier, how many of the religious «roaches» would you be okay with someone exterminating so you can live in utopia?

As a middle - class twentysomething living in a city, I breathe cynicism like it's oxygen — so mocking both candidates for superficiality comes as a thoughtless response to mAs a middle - class twentysomething living in a city, I breathe cynicism like it's oxygen — so mocking both candidates for superficiality comes as a thoughtless response to mas a thoughtless response to me.

The best response to secular irony is testimony by current and former students, as well as teachers and officials familiar with such cases, about their experience in the sexualized world of undergraduate life.

I'd started to scratch it down in my journal and that scratching started decoding a bit of my life: You end up drinking mud soup whenever you see yourself as the passive victim in your story, instead of an active co-writer of your story, when you act like you don't determine your responses to a situation — but your actions and responses are determined by somebody else.

... you are as able to take another step toward the life you want — as you are able to live Response - able.

Scripture everywhere states that people are given life (or regenerated) in response to their faith; not as a precondition to it.

Because when it comes to enemy - love and our response to evil, the New Testament writers race to the life and teaching of Christ as the pattern for believers to imitate.

Wonder and awe before the majesty of the Creator, answering a high call to service, being transformed by a Power greater than our own, being aware of a Presence in whose fellowship we find our strength, being reinforced by the divine help so that we triumph over trouble, opening our lives to inspired hours when the best seems the most real — all these are responses to revelations of reality above and beyond ourselves, but nowhere is such revelation so compelling as when it comes incarnate in a person.

Several of the book's features are shared with other British theology: a basic concern for intelligent orthodoxy informed by worship; the Trinity as the encompassing doctrine, strongly connected to both church and society; a well - articulated response to modernity; a wide range of «mediations,» through various discourses and aspects of contemporary life (philosophy, history, friendship, sex, politics, aesthetics, the visual arts and music); a special affinity for the patristic period; and a preference for the essay genre.

Both broad streams of traditionalist responses to the contemporary climate of oppression — those who say our troubles are an extension of liberal principles and those who say they are a betrayal of those principles — tend to jump too quickly from theory to practice, and so to treat the lived experience of our society as a kind of working out of philosophical premises.

If religious belief is attained when reason makes a «total response of the total being to what is apprehended as the ultimate reality,» such that in this act reason is reborn, then it follows that those who totally accept a given world - view as ultimate, whether it be theistic or non-theistic, naturalistic or supernaturalistic, immanentist or transcendentalist, as normative for their entire lives and as the supreme value in their hierarchy of values, and hence not taken as a means but as an end, belong to the religious dimension.

Rather than being mute and numb in response to the advent of a world in which the original name of God is no longer sayable, the Christian can live and speak by pronouncing the word of God's death, by joyously announcing the «good news» of the death of God, and by greeting the naked reality of our experience as the triumphant realization of the self - negation of God.

Dr Dudley Plunkett FAITH Magazine March - April 2008 The Heythrop Institute Study On the Way to Life [1] argues for a «Catholic sacramental imagination» as a response to the «turn to the subject» that is characteristic of contemporary culture.

It is possible not only in a theoretical sense and not only for a few, but it presents itself as a real chooseable possibility to many people who could never see the radical response as a live option.

So even though trying to live faithfully as part of an affluent society, with all the temptations this entails, is in some ways more difficult and more uncomfortable than living the radical response, it does have several important advantages:

It is now the history of humanity as lived under the impact of the new faith which is born out of response to Jesus, and through which a new «people» has come into being which lives by the mercy God has shown in him.

In later life he will not be as free as we often think him to be to make a favorable response to the claims of Christian allegiance.

I may instead find that I am freed to work better as my response to the grace by which I live.

Offering itself as the ultimate basis of reality and salvation, the sacred may either arouse a defiant emptying of the heavens and a repudiation of all sacrality in favor of secularity in a death of the gods, or become the place of evasion and retreat, a refuge from life rather than a response to it.

It is a dynamic and living community, whose members are united in a common allegiance and common response to Jesus as the community both remembers him and proclaims his significance.

A similar pattern appeared in response to an extreme anti-Otherworldly view: «It is not as important to worry about life after death as about what one can do in this life.»

This is very true «This means that while we may not be able to hear the voice of God, we can see His response to us through how life unfolds as we pray and communicate with Him.»

Discernment is not judgmentalism, it is wisdom; but discernment includes the recognition of our own sinful tendencies, including the instinctive self - righteous response, and reminds us, as Sister Helen Prejean discovered in her ministry to those awaiting capital punishment in prison that «people are more than the worst thing they have ever done in their lives.»

The best response we as Christians can give when confronted with sin in our lives is, «I have sinned.»

This means that while we may not be able to hear the voice of God, we can see His response to us through how life unfolds as we pray and communicate with Him.

Tracy (played by Evan Rachel Wood) is angry at her well - meaning mother, Mel (played by Holly Hunter), whose harried life as a single parent makes her resort too often to responses like, «We'll discuss this later.»

Or was our response in line with the Gospel and the example of Jesus, as we allowed Jesus to truly incarnate Himself and the Gospel in this woman's life, family, and culture?

In response to the pervasive relativism in contemporary culture, and the form of relativism that is called religious syncretism in the dialogue between religions — a problem that came in for special attention at a recent Synod for Asia — CDF, with the Pope's express support, is reiterating the Church's faith that Jesus is, as he said of himself, the way, the truth, and the life.

Though many quarters within the churches are only beginning to catch on, the structures, assumptions of patriarchy and rote responses have long ago fallen away - of necessity - in secular life, and I write this as a post-Christian-christian, a post-Anglican-anglican, which can be a pretty raw and challenging if interesting place to be at times.

As that begins to happen in our time, our response, like the Barmen response, must be No, because we have already said Yes to the one Word of God whom we have to hear, trust and obey, in life and in death.

Second: to say that this particular book is true is to say that we can trust it, trust it as a guide to faith and life which provides not only specific claims about God's faithfulness and how we ought to live our lives in response to it, but also a way of understanding the whole world and a language in which to speak about that world.

The president has repeatedly said that the U.S. response is not aimed at a nation or a way of life, but at those who drag their own people into harm's way, defame their religion, and perpetrate an ideology that has as its end the deaths of innocent people.

Baker reports about the response to one of his six - day preaching tour: «The men of four villages wished at once to cut off their top - knots, and asked for baptism forthwith... I said that faith and patience were the life of Christ's people, and that a profession of this nature could not be put on and off like clothing: they had better wait;... But they said, «You must destroy our devil - places, and teach us to pray to our Father, as you call Him, in Heaven, or some beginning must be made.»

Paul's response: If there is no life after death, then we of all people are the most pitiable; for, if there is no life after death, we might as well eat, drink and be merry, for tomorrow we die.

Sometimes a freshman fling happens as a response to freedom — you're living away from home for the first time, and there are no parents to check in on your love life.

And it is not so much imitation of the picture of Jesus given in the New Testament as it is imitation of the response which is God's action and to which the New Testament witnesses, whereby God's intention in creating us «toward the divine self» is manifested in a concrete human life.

In response, the proponents of «happiness» as the goal of life could point out that this term can be understood in much richer ways.

The twenty - seven writings are the norm or standard of Christian faith and life, set forth as such in response to the need for clear definition.

We meet God when values flood into our lives in our solitude or through others, as happened in the case of the dying soldier whose last words met a response in his courageous friend.