Sentences with phrase «meant as a symbol»

If it is meant as a symbol only, or an act of dedication on the part of the parents, OK.

Only the mass media can turn the cross into a symbol of hate when it was meant as a symbol of hope and ultimate sacrifice.

These price tags are meant as a symbol for money that the gun lobby gives to politicians, according to CNN:

Each of the painted objects in such allegorical compositions was meant as a symbol carrying a hidden deeper meaning.

Not exact matches

Today's «undecided» students, however, are by no means wearing that label like a scarlet letter; rather, it's often seen as a symbol of whimsical youth, of spontaneous self - discovery, of a Tolkien-esque desire to explore: «Not all those who wander are lost...» Well, sort of.

In Play it as it Lays and elsewhere, Las Vegas is an apt symbol of human life — a chancy venture with no external meaning or significance.

Suarez, for example, argued that just as language and symbol are natural to humanity, so the sacraments are appropriate as means of communion with God.

It most certainly means that he has stopped fighting authority and authority symbols as such.

They can understand how any claim to «God's word» is clothed in linguistic particularity and rhetoric requiring interpretation, and that every tradition requires a reinterpretation in order to transmit symbols from one generation to the next as living vehicles of meaning and not as museum artifacts.

This is as it were a symbol of everyday life which is a mean between the abysmal terror of Good Friday and the exuberant joy of Easter.

Again, theologians who are persuaded of their usefulness in conveying theological meaning to the contemporary mind may have gone so far as to claim emergent evolution to be a theological symbol by which biblical events of history as well as subsequent doctrinal formulations may be explicated.

Symbols, then, become very important for giving access to meanings that are not easily elicited otherwise, such as religious emotions (PR 180-183/274 -279).

Thus, cosmic symbols of folkloric themes such as Water, Tree, Vine, the plough and the axe, the ship, chariot etc which have been already assimilated by Judaism are passed on to the Church, which gave them sacramental meaning.

«13 Gerhard von Rad recalls with approval the suggestion of the Jewish biblical scholar Franz Rosenzweig: we ought no longer to think of the symbol R as standing for Redactor but rather, for Rab benu, which means, in Hebrew, our master»; since for the final form in which we receive the work, we are indebted to him and to his interpretation.14 His was the same historical perspective which gave rise to this prayer:

Thus, we see no limit to the complexity and usefulness of computer programs that have their own history, go through their own development, learn from their own mistakes, and as symbols of Whiteheadian propositions offer both intelligent lures and the means to confirm or deny them.

In this version the «meaning» of the symbol as sensum would seem to be the object causally related to it.6

The cross is certainly a many - sided event and symbol, and contexts alter meanings; but in our context at least, I believe, it should be seen primarily, not as a divinely managed human sacrifice to a righteously wrathful God but as God's own solidarity with the creature and the decisive statement of One who would be «with us» unreservedly.

Starting with a hypothetical individual who experiences a requirement for some form of all - embracing meaning, Berger imagines the emergence of a religious symbol system as a result of this individual interacting with others in similar circumstances.

Insofar as meaning is contextual, the meaning of life ultimately depends on a different kind of symbol — not amenable to empirical falsification — which evokes a sense of the ground of being.

For Buber the meaning of the symbol is found not in its universality but in the fact that it points to a concrete event which witnesses just as it is, in all its concreteness, transitoriness, and uniqueness, to the relation with the Absolute.

In terms of the current use of language, this means that they remain metaphysical, refusing to think of «God» as only a symbol of the community's faith.

This assertion is not meant to imply that religion is either false or ultimately nothing more than the fabrication of human minds — indeed, Berger argues in other writings that the transcendent seems to break through humanly constructed worlds, as it were, from the outside, However, the social scientist must recognize the degree to which religion, like all symbol systems, involves human activity.

Symbols of Him, whether images or ideas, always exist first when and in so far as Thou becomes He, and that means It.

The inhibition of symbolic reference frees the conceptual element as exemplified in presentational immediacy from its exemplification in causal efficacy and thus frees the symbol to carry meanings other than those conveyed by the immediate past (ME 80; S 6, 83f).

The emphasis on symbolic universes has placed the study of religion in a broader cultural context, suggesting means by which private experiences of the sacred, as well as functional trade - offs between religion and secular symbol systems, can be rediscovered.

Like Berger, Bellah has in mind the need for an overarching sense of meaning, but the symbols Bellah discusses seem not so exclusively to consist of «theoretical traditions,» as Berger describes them, but of anecdotes, images, pictures, connotatively rich names and places, rituals, and personal experiences.

Those symbols are of value only as a reminder or an occasion in which the hidden meanings are realized.

Ricoeur confirms this assessment, when he affirms that a parable's meaning as metaphor lies not in the story nor in a culture's understanding of Kingdom, but in the juxtaposition of parable and symbol.118 Concurring with this view Funk points out:

Spirit, then, is one of the categories which are fundamental for our knowledge of God, and yet which we hold as analogies and symbols, for we can never claim full understanding of them even as they apply to our being, nor can we assert that we know their full meaning in God.

In addition to the Sufis who looked upon the law as a means of self - discipline there were those who looked upon the shari`a as a set of symbols standing for hidden religious meanings.

«96 P. Wright defines symbol as «a relatively stable and repeatable element of perceptual experience, standing for some larger meaning or set of meanings which can not be given or not fully given, in perceptual experience.

In fact one (of many) miscues in the gospels is when Jesus is claimed to have ordered his apostles to «take up the cross» — the cross would not have had meaning to Jesus when he was living... unless of course... oh right... the cross had been around as a religious symbol for thousands of years... oops.

Others among the Sufis held fast to shari`a, but understood it in ways which were much wider and more liberal than the interpretation of the orthodox, looking upon the law as either a system of self - discipline or as a set of symbols representing hidden religious meanings.

As for a «talking snake»... God used many means that are at his disposal to use as he sees fit since he created all things and then at times he uses symbols to represent spiritual things to better show us the spirit behind somethinAs for a «talking snake»... God used many means that are at his disposal to use as he sees fit since he created all things and then at times he uses symbols to represent spiritual things to better show us the spirit behind somethinas he sees fit since he created all things and then at times he uses symbols to represent spiritual things to better show us the spirit behind something.

I wonder if a symbol from some other religion managed to survive (unlikely, as the Christian cross is about as simple a structure as you can get in a building's frame) would as much «meaning» have been laid upon it?

In parables, says B. B. Scott, «Kingdom as symbol is brought into conjunction with an image created by the metaphor, and that conjunction is the moment of meaning.»

the very fact that this beam was blessed, kept at a church, and lobbied for inclusion as a religious symbol means that it IS REPRESENTING ONE SINGLE RELIGION.

Unlike Mexico, however, public education was not inhibited in this promulgation from using religious symbols as long as they were thought common to all, which again meant politically defined, not denominationally defined, units were the units of reference.

If there were atheist symbols then by all means use them as well.

A symbol serves as a means of communication from one person to another.

Shawn: Since you do not believe in the meaning of the Cross, nor any other symbols of belief, perhaps you should stop using our money, using our legal system, living under US law, using the protection of our laws as they were set up under God.

But, starting from the symbol, by means of contemplation and true imagination with its evocative power, such knowledge grasps the figurative presence as an epiphany of the transcendent.

But the idol crystallizes attention on a single element of the symbol's meaning: the serpent as healer, the Temple as a place of safety, sacrifice as a means of attracting divine favors.

But it was Augustine who first elaborated them carefully and, just as important, who first applied the Christian symbols of the cosmic drama — creation, fall, incarnation, ecclesia and eschatological end — to the structure and meaning of history, particularly of the history of the rise and fall of empires.

But if this analysis is sound, the reasons for Hartshorne's failure to establish analogies as a class of terms distinct from symbols are by no means merely contingent.

For those who view this as merely a sign of Christianity - over the years the symbol of a white cross has come to mean much more than a symbol of Christianity.

It seems entirely fitting that, in carrying out its other responsibility of expressing effectively the meaning of ultimate reality for us, as distinct from describing metaphysically the structure of ultimate reality in itself, philosophy should in its own way make use of the same vivid symbols that religion and theology employ to this end.

And here, I think, we come to a question that challenges the viability of a theology conceived as imaginative construction: Granted that religious symbols and frameworks function to orient people in the world, could they do so if we believed that this were their only meaning?

For this, Ricoeur proposes psychoanalytic psychology as an «antiphenomenology,» the purpose of which is to conduct an archaeology of the subject as a means of reflection on symbols.

Taking both symbols as representative and interpretative symbols of the life and death of Jesus, expressing the meaning of that life and death and therefore the meaning of Jesus, they both speak of Jesus as living and dying for others, as giving self, of being broken and being poured out, as being servant.