Sentences with phrase «live cultures found»

These foods contain beneficial probiotics, live cultures found in foods like yogurt, sauerkraut, and some pickles.

Interestingly enough, the living cultures found in plain, natural yogurt are great for keeping a cat's flora balanced.

Not exact matches

Find out how office culture can nurture work flexibility and help the work - life equation.

In an Entrepreneur article written by FlexJobs» Founder and CEO Sara Sutton Fell, «How a Business With No Office Has One of the Best Company Cultures in America,» find out how remote employers can build a great culture, regardless of where your workers live — or even if you've never met them face - to - face!

BELAY is dedicated to offering workplace flexibility as a part of both its company culture and recruiting process «because it allows and empowers» everyone on the team «to exercise a healthy work - life balance and genuinely find joy» in their work.

Founded in 1895, Bar Fun Fun is considered a living monument Montevideo's culture.

Mark Greene finds football is filling a terrible vacuum in the lives of millions in the UK today... «If you want to understand a culture look at what that culture most talks about.

Mark Greene finds football is filling a terrible vacuum in the lives of millions in the UK today... «If you want to understand a culture look at what that... More

Their research, conducted for the «Evaluate a Job Offer Study» found that millennials would take $ 7,600 less money to have a job that offered them a stronger work / life balance, offered more purposeful work, the chance to develop professionally and a better corporate culture.

when you live in America, knowing that the culture here is very superficial and most things are based on looks (and not just here but other countries as well) you can't be surprised that people will find a fully bearded woman strange.

Called «Etz Hayim» («Tree of Life» in Hebrew), it offers an interpretation that incorporates the latest findings from archaeology, philology, anthropology and the study of ancient cultures.

Living in the midst of a culture of death, the only teaching that these witnesses of the Third Millennium find «relevant» isdynamic fidelity to the Magisterium of the Catholic Church.

Living in an academicized culture such as ours, they turned in their search not to the church but to the university — in this case a university divinity school — to find the meaning of what had happened to them.

It is a culture and a denomination in which many Christian hearts have made a home, many ethnicities have found a habit of being, discipleship has been sincerely lived, and deep affections for the gospel have been formed.

Let's face it: We are unlikely to find a single party that truly represents a «culture of life,» and abortion will probably never be made illegal, so we'll have to go about it the old fashioned way, working through the diverse channels of the Kingdom to adopt and support responsible adoption, welcome single moms into our homes and churches, reach out to the lonely and disenfranchised, address the socioeconomic issues involved, and engage in some difficult conversations about the many factors that contribute to the abortion rate in this country, (especially birth control).

In Technopoly, Neil Postman says that overly technological cultures, «driven by the impulse to invent, have as their aim a grand reductionism in which human life must find its meaning in machinery and technique.»

As a result our influence is ebbing from public life and we are increasingly finding ourselves at odds with popular culture and political opinion in areas of morality such as bioethics, right to life, family and sexual ethics.

A global ethic demands that every human being be treated humanely, that a culture of non-violence and respect for life be found, that a culture of solidarity and a just economic order be submitted, that truth and tolerance be instigated and that a culture of equal rights and partnership between men and women be found.

The same applies to the husband's awareness of the unique self - esteem problems of women faced with changing sex roles, the continuing dual - standard in many areas, the increasing period of life after the children are raised and the problem of finding significance therein, and the preparation for creative widowhood which faces the vast majority of women in our culture.

This may be reformulated in terms of the Golden Rule, found in various religions, and in terms of «irrevocable directives» concerning commitment to cultures of truth and tolerance, nonviolence and respect for life, economic justice, and equal rights and partnership between men and women.

Technological birth control need not have emerged in the way it did in the U.S. History might have told a different story, wherein families and cultures were able to choose life in multiple, even seemingly profligate, ways and find support for their choices in the civic and international sphere.

It also means that churches and religious schools and seminaries must take a new and completely different view of the profound role television is assuming in our culture, unless they are prepared to abdicate their own role as the place where people search and find meaning, faith and value for their lives.

It is also necessary to insist that any pattern of development for the tribals and others who still have cultures and communities predominantly based on the primal vision of undifferentiated unity, world - as - nature and cosmic spirituality, should introduce differentiation and individuality, historical dynamism and secularism gradually and without violently tearing down but grafting on to the stabilities of traditional spirit and patterns of life and living followed by them In fact from my experience, I have found that modernized educated tribal leaders are the worst offenders in this respect.

In a culture where people are desperate to find satisfying personal relationships, a congregation can be a light shining in the wilderness of modern family life.

But for myself, I find it an empowering basis to challenge the unchristian culture in which I live.

It certainly is good to have finally found out that Christianity is nothing more than just tradition, ritual and culture and that all the things which the Bible says about God and prayer are not true — God does not speak to or lead or guide or direct anyone or put thoughts in anyone's mind or show them signs or speak to their heart or mind or tells them what to do or calls people or chooses people or has a plan for people's lives whether they are in an altered state of consciousness / transcendent state or whether they are in an unaltered cognitive state.

The «Christ and culture in paradox» type finds less continuity between culture and the Christian life.

He also helped found the Christian Messenger in 1883, a paper devoted to the promotion of Akan life and culture.

Is it not at least equally likely that if you keep telling people that they lead meaningless lives in a meaningless universe you might just find yourself with — at best — a vacuous life and a hollow culture?

I have lived through both and found that God's promises are not empty, but that pop culture's are.

In the concluding part of our series on escaping consumer culture, we look at finding freedom in an abundant life in Jesus... More

Here I side with John Howard Yoder against the view prevalent among social ethicists today that the early church found Jesus» sociopolitical ethics, including his teaching on peace, irrelevant and was interested in his life, death, and resurrection only as the basis for justification by faith; that whatever ethics the church taught was drawn from Hellenistic culture, particularly Stoicism.

In the concluding part of our series on escaping consumer culture, we look at finding freedom in an abundant life in Jesus...

By no means are we contending that Catholics have been untouched by the corrosive atmosphere of our present culture, but the Church has not stopped teaching the ideal of marriage that is the bedrock of what we find beautiful in family life.

The culture in which the global society finds its cohesion needs to be able to draw all human groups and individuals into some form of shared life, a degree of commonality that allows for harmony between peoples and also with the planetary environment.

Just as we depend for physical existence on the forces of the natural world, so to find meaning, fulfillment and purpose in life, we depend on the culture which continues to shape us, on what we receive from one another and on what we are able to give back in return.

Liberated attitudes about sex today are similar to some of the attitudes from Greek culture that found their way into the lives of early Christians.

Yes, but the immigrants assimilated into the larger American society by adopting our founding principles - life, liberty, the pursuit of happiness - not by insisting society adapt to the cultures they came from.

We all know that this is made much harder by living in a culture which takes it for granted that in such circumstances they will actively seek a new «relationship», and this attitude is found among fellow Catholics too, as often as not.

We find ourselves with not only more than two primary cultures and traditions trying to live in harmony, but there is an extensive history of pain caused by racism in our country.

Presbyterian organizational life verifies sociologist James Davison Hunter's observation that American culture has come to be characterized by «the politicization of nearly everything... the turn toward law and politics — the instrumentality of the state — to find solutions to public problems.»

In a sense, they «bet their lives» on the meanings of the gospel they found, created and celebrated within their own culture.

Christians have always found themselves to be in conflict with the secular culture in which they live.

Updike is sometimes called the chronicler of our culture, the one writer historians will consult to find out what life was like in the latter half of the American century.

What I found in the text, and in letters written by Kaczynski since his incarceration, was a man with a large number of astute (even prophetic) insights into American political life and culture.

They were here first... christians stole their land... destroyed their culture... destroyed their food sources... attempted to commit genocide on them... forced them to live in poverty on land that christians didn't find useful... let them have a couple of eagles.

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

These points are both of them in the nature of replies to objections, to difficulties which our modern culture finds in the old notion of a life hereafter, — difficulties that I am sure rob the notion of much of its old power to draw belief, in the scientifically cultivated circles to which this audience belong.

In Western culture, accumulating wealth, finding career success and obtaining financial prosperity have become the focus of much of our lives.

On a group of theories one can found a school; but on a group of values one can found a culture, a civilization, a new way of living together among men.45