Sentences with phrase «living history very»
Each room is brought to life with an engaging audio commentary - living history very well presented and definitely worth a visit.
https://www.silvertraveladvisor.com/ Not exact matches
Procrastinators of course love these examples of people from history who did great things very late in life.
What they said: «Standard Life has a long history in Scotland — a heritage of which we are very proud and we hope that this continues but our responsibility is to protect the interests of our customers, our shareholders, our people and other stakeholders in our business.»
In fact those who have followed him most memorably in history led very tragic lives here on earth.
And so when I read Ben Graham, sort of a light bulb went off just this little article and I started reading everything I could about what he had written, both security analysis and the intelligent investor, and eventually led my way to Warren Buffett and you know, sort of the rest is history, it's a very good age, you know I was younger than 21 at the time you know junior year of college to recognize that this was what I was going to be doing the rest my life.
If Mary's baby was, as Many have theorized, the product of an attack bt a Roman soldier I think If the pro-lifers spin it right the family could be a useful example to use for living with this «gift from god» Stats in the US show such assaults unfortunately generally lead to divorce, but if we are to believe the history, Joseph was very supportive.
Check out this link to find out about marriage to young girls claim.Very very interesting to know.I hope everyone has the patience to study history and reality of life centuries ago worldwide.This video also gives you references to online history books about facts it says.Simply, the average age of marriage was very young worldwide including church approved age of consent to marry.What Mohamed did, was very common back in the days and just to let you know, that girl was engaged to another man and then the engagement was broken due to his disbelief which tells you that that was common back in the days.Also, the age of 6 mentioned was age of engagement not age of marriage.marriage happened a few years later.
They claim it's a life changing experience, that their god is so powerful yet history has repeatedly shown it does no such thing because let's face it if they truly followed the teachings of their Christ, this world and specifically America would be a very different place.
But we maintain, on the contrary, that we know the Jesus of history very well, even if we do not have a precise and photographic account of his day - by - day activities; and the unique claim of Christianity is that in and by those events in the actual realm of historical happenedness, God is revealed — revealed, of course, in and under the conditions of history and human life, but revealed nonetheless.
On the other hand, and with far less obvious justification, he believes that Christ is very much alive; that, indeed, he constitutes the life of our history.
``... very strong politically correct and left - wing revisionist history attitude or tone that's also Anti-American (especially a vague charge against «U.S. foreign policy»), and strong anti-capitalist elements... blasphemy, implied urinating, vomiting, scatological humor, and comments on breast feeding and sexual parts of people's bodies; light brief violence includes beating on car window and trying to damage car, man comically shoves people off a stage, man burns books; sexual content includes homosexual references, implied adultery with a pregnancy out of wedlock, talk about a priest raping boy in the past, a giant condom balloon placed on church steeple, references to real condoms, implied fornication; upper male nudity, man wears a dress; alcohol use and drunkenness; smoking and marijuana use depicted, including eating marijuana brownies; and, strong miscellaneous immorality includes lying, stealing, revenge, rebellion, dysfunctional family portrayed, father is a pothead and a drinker and lives in a trailer»
Any honest survey of the situation makes clear that there are very considerable differences in the movement of God in and through nature, history, and human life.
This is a very healthy corrective to a great deal that has unquestionably disfigured the history of institutional Christianity; for instance, the sometimes subtle but persistent belittling of the richest and most profound of human experiences, as if the joys of human love were somehow suspect, and not among the most sheerly precious experiences that life has to offer.
Love has a history in the very life of God as he deals with his recalcitrant creatures.
The sometimes almost desperate conservatives must be taught to understand, not only theoretically but instinctively and in their spiritual life, that the Church does not exist outside time and history; that she is indeed founded on the grace of Christ, but is nevertheless a very human institution burdened by history.
Reflecting on their own history, the Oblates acknowledge the «many men and women, native and white alike, who gave their lives and their very blood in a dedication that was most sincere and heroic.»
Indeed (and it seems to me this is a very important statement about us), we live in the only culture in human history that has identified factuality with truthfulness.
Jesus» ministry of inaugurating the holy city of God within the conditions of the human city continues in the life of the Church, and stands at the very heart of what the Church must do in history.
Thus both history and the very nature of the sexual question have guaranteed that the church will be more involved in this area than in most other areas of human life.
However I hold, along wi th the church for most of its history, that his humanity is very important and that he lived on earth as a vulnerable human being and not as some all powerful and all knowing godlike figure.
The majority of species appeared in a very short geological time — about 75 % of the complexity of life appeared in 2 % of the 4.5 B year history of Earth.
If that's so, then the church's conceptual formulation of its confession of Christ — its dogma — doesn't obscure Jesus so much as tell us who he is, what's going on in his history: God's very life is being borne to us.
The Church, as much as the State, is constitutional to the very order of man's life and being; and Jesus Christ is the Lord of History because Christ is Alpha and Omega the beginning and the end (Revelation 21:6) in time and in eternity.
... you can claim free will and by so cover all of the human actions done to the world but how can say that god is real and controls nature when nature has killed more purely innocent lives then anything in history ever... if god was just and comp@ssinate why send the wave that killed 300 thousand, why create the plague that killed nearly 75 million in the middle ages when nearly everyone was a VERY devout believer....
An old culture, like an old bear, can suddenly whiff the dank odor of its own mortality; and then it is tempted, and tempted deeply, to sacrifice its ideals for the preservation of its life — and thus to hasten the very demise in history that it fears so much.
In one life, which arose in the midst of that people, God uttered His truth and spirit in such a way that His love, which is His very essence, became known and operative in human history with transforming power.
Mark is interested in theology — a very elementary theology, but a real one — rather than in history; that is to say, a theological idea is more important to him than the actual course of events in the life of Jesus.
All the more powerful then are insights whose very genesis lies in those religious texts which have throughout human history provided the symbolic landmarks for life's orientation.
«A very Imperfect knowledge of church history is sufficient to teach us how real these dangers have been in the life of the on going Church.
So much a part of man's being and so much a part of his history has his worship been, that any account of human life and any attempt to understand it that fails to reckon with this fact is by that very token a partial and even a mistaken account.
To use your health analogy, if I decide I want to live a healthy lifestyle, but have no knowledge of what healthy is or the history of health science, I could easily come to the conclusion that chocolate cake is very good for me and should be the basis of my diet.
We know very little about the first epoch of human history, that four million years or so when humans lived in an oral mode, because during that period they left almost no records of their existence.
For how else are we to carry a certain idea of justice or goodness to extremes if not by conforming our judgment of eminence to the testimony given outside of us in history by the words, the deeds, and the lives of certain exceptional people who are not necessarily famous, but who testify by their excellence to that very way of eminence that reflection attempts to reproduce in itself and for itself?
What we know of ourselves is not, as usually put, a mysterious substratum with an enormous and very doubtfully remembered life history, decorated with transient qualities but getting its character from some simple attribute which it always carries around with it.
Dr. Cobb presents the process theology view that the exclusion of God in our universal experience is contrary to that very experience, that God plays a role in human life and in the whole of history and nature.
Very early in the history of the Church the four living creatures of the Revelation (4:7) were used as the symbols of the Gospels.
Yet we must admit that through their work we have learned to take very seriously the total biblical story, reading with deeper insight the truths which are there stated not in propositions but in the events of history and in the response made to those events in the experience of men and women immersed in the ordinary affairs of daily life.
Ascetic virtues can arise from the nausea and the ennui of life in the desert; a new ascetic may arise whose very weakness will give him the strength to say no to history.
Most damning of all, America has become the very embodiment of that alienation, anomie, and dehumanization which is the curse of existence in a highly technological and urban society (Heidegger has remarked that, metaphysically speaking, America and Russia are the same, for here «time as history» has vanished from human life).
The contemporary Christian who bets that God is dead must do so with a full realization that he may very well be embracing a life - destroying nihilism; or, worse yet, he may simply be submitting to the darker currents of our history, passively allowing himself to be the victim of an all too human horror.
Considering the vast array of geopolitical issues with which a Supreme Pontiff is burdened in his solicitude for the whole of the universal Church, that Benedict should choose to close his pontificate (or Francis to open his own) with anencyclical on the theological virtue of faith indicates a very pointed discernment of the signs of the times made by the papacy in our age; namely, that what is most lacking in the century in which we live — what is most crucial to today's society and what this era of history most requires, therefore, from the Church — appears to be faith.
If the Christ of Israel was in very fact the Word who is God in Person, then we must be able to show the continuity in this Church of the life, the action, the authority of very God, ever living to make intercession for us, ever operating with divine efficacy, ever teaching with divine infallibility: otherwise the Incarnation is an irrelevance of human history.
Lastly, the warranted cry of «Black Lives Matter» should at the very least receive empathy from Evangelicals who take an honest look at the treatment of Blacks throughout American history.
For the burning question for Hauerwas is now clearly this one: How can the Christian church live with integrity and in faithful witness to the God revealed to it in the history of Israel and the life, death and resurrection of Jesus in the midst of modern liberal society where narcissism and nationalism threaten its very existence?
As I re-read the story it seemed obvious it couldn't really be history — or if it was, it was completely unverifiable: Eve is created from Adam's rib; a snake converses with and tempts Eve; God puts a very desirable fruit tree in the garden then commands man not to eat it; eating this fruit causes all the world's pain and suffering; God curses Adam, Eve, their descendents, and the earth; «every living thing» is destroyed by a worldwide flood; all our modern animals descend from the originals on Noah's Ark; and so on.
My hypothesis is that very few «postliberal»: pastors, theologians, or laypeople use biblical symbols, analogies, metaphors or explanations as their first order of discourse in dealing with life in society, history or nature.
... you can claim free will and by so cover all of the human actions done to the world but how can say that god is real and controls nature when nature has killed more purely innocent lives then anything in history ever... if god was just and comp@ssinate why send the tsunami that killed 300 thousand, why create the plague that killed nearly 75 million in the middle ages when nearly everyone was a VERY devout believer....
It is one of the greatest tragedies of church history that millions of people can believe hundreds and maybe even thousands of gospel truths, but not believe the one truth which is found at the very heart of the gospel, which is that God gives eternal life to anybody and everybody who simply and only believes in Jesus Christ for it.
Of course, we know from Jewish history that this repentance did not last long, for very soon after Jesus began his ministry, many of the Jews reverted back to their old ways of living, and ended up rejecting Christ as the Messiah, and this led them deeper and deeper into sin, until in A.D. 70 they did experience the negative consequences of sin, and the nation of Israel was destroyed.
Our conviction that we belong to a history whose meaning is promise could hardly take shape outside the life of a community whose very existence is based on that promise.