Sentences with phrase «might call»

I understand where you are coming from, and I think gluten free cookbooks can be marketed to different GF audiences — the gluten free crowd is large enough that there is room for different types of GF books, and so I see a place for both books that do include naturally GF recipes (which I might call a GF lifestyle cookbook for an all around book with a variety of types of GF foods), and books whose purpose would be to focus on the more technical recipes of replacing gluten.

Chuck — you might call us hummingbird murderers based on our windows» track record: (I hate it when they crash, but always feel so happy when they can recover and fly away like this little guy:)

You Might Call Me Hooked Black Sesame Macaron Pops with Mochi Filling

I think by now you're already well aware about my love — some might call it an obsession and maybe they're right — with doughnuts.

63 To encourage them, Baxter established in his home on Thursday evenings what today we might call a clinic for group therapy.

Lawmakers in Missippi are proposing alternative executions methods to lethal injection, but not what you might call «more humane» methods.

For many on this blog, and I'm finding that for many in what we might call the «post modern» generations (born after 1980), the price is no longer considered worth the payoff.

She wrote to her sister Everina in 1787 that she was trying to become «the first of a new genus» of women — what some today might call «liberated».

This recognition of what we might call «the theology behind the theology» in the Gospel of John has been explored by several scholars, including Marianne Meye Thompson.

The idea of resurrection was more familiar to Jesus contemporaries than it is to us — not only the general resurrection for judgment at the end of the age, but separate individual resurrections which we might call reincarnations.

Hey... Don't laugh at her, she might call you a racist for not automatically knowing that she's a complete moron.

It has nothing to do, either, with the idea that there is some part of our being that is inherently immortal: some entity that we might call a soul.

They somewhat argue that the journey of faith doesn't really begin until a person recognizes the existence of God, but even then, this point of faith is long before a person actually believes in Jesus for eternal life and becomes what we might call a «Christian.»

It's an interesting question why the search for alien life so animates so many people in the sciences, and so many of the people we might call «sciencey».

Fifth, there is what we might call an internal problem in the biblical understanding of the cross.

Needless to say, John the Baptist was what you might call a polarizing figure, popular among those who had traditionally been excluded from the faith community and not so popular among those whose reputations and careers depended upon protective walls.

This intelligible mode is termed the «species intelligibiles», what we might call the «understandable impression».

Then they might call us up to see how we dealt with it.»

And even for me as an individual, is it not important to note that this is by no means the first time I've been a church - goer, that I had been recently finding a kind of joy (one might call it an experience of the sacred) reading T. S. Eliot, that my commitment to the new church is by no means total (in the sense of excluding work or family or friends), and that if statistical predictions work in my case I will probably have moved on to some other kind of commitment in five or ten years.

If all who might call themselves postliberal do not agree on some things (Placher indicates he has some disagreements with Martin Copenhaver and Anthony Robinson), how do they go about deciding which is the most adequate opinion?

You obviously get riled rather easily and have no problem displaying what some might call â $ œrighteous indignationâ $ at my honesty.

You obviously get riled rather easily and have no problem displaying what some might call «righteous indignation» at my honesty.

What we might call «Augustinian realism» is this premise, borne out in the world around us.

As a result, I possess what I might call a poverty mentality.

It may not be the norm in «mainstream» or what we might call «evangelical» churches, and there are certainly people, like my husband and me, whose biological urges got the better of them as teens and allowed the mind to resist the overt as well as subliminal messages implanted by the church.

It relates, more than anything, to the significance of memory, which must continue, despite the pain» something we might call the «ethics of memory.»

We might call that new level God - in - manhood; or better and more scripturally, we should speak of it as life - in - Christ.

In order to decipher a religious symbol, not only is it necessary to take into consideration all of its contexts, but one must above all reflect on the meanings that this symbol has had in what we might call its «maturity.»

You might call it God or whatever, but it doesn't change the fact that it happened.

This is one of the earliest conscious documents of what we might call Japanese civil religion.

The traditionalists might call it examination of conscience.

The nature of that fissure can be discerned in what we might call a tale of two monks.

«What such people seek,» writes Pagels,»... [are] insights or intimations of the divine that validate themselves in experience — what we might call hints and glimpses offered by the luminous epinoia.»

For us as Americans, Locke's ambiguity may have been fortunate, for it allowed biblical Christianity and classical republicanism to coexist with what we might call radical liberalism, that is, secular atomistic individualism.

I believe that perceptual constancy is at the heart of perception, and this is essentially what one might call a pattern in a flowing series, say of shapes.

His meaning is closer to what others might call historical; for he is thinking of any effort to understand human occurrences in terms of how they can be located and explained in the wider course of events.

Thus, alongside of the church militant with its prisons, dragonnades, and inquisition methods, we have the church fugient, as one might call it, with its hermitages, monasteries, and sectarian organizations, both churches pursuing the same object — to unify the life, (On this subject I refer to the work of M. Murisier [Les Maladies du Sentiment Religieux, Paris, 1901], who makes inner unification the mainspring of the whole religious life.

They might call for stronger international work to deal with the threat of global plagues.

But every other time Jesus taught, He used what some might call an «expository method.»

It just means what some might call supernatural, is really superstupidhumanperception (not to be confused with supercalifragilisticexpialidocious of course: — RRB -... or just beyond what we can perceive, which is again different for each person.

And dynamism was closely linked in Benedict's mind with what we might call the mentality of the creator.

While Animate.Faith covers what you might call the basics of the Christian faith, Animate.Bible focuses in on the Bible — its importance, its history, its interpretation, and its relevance.

All are what one might call «monist.»

The way I see it «created order» or what some might call the way, the Holy Spirit what Ghandi called truth force or love force, is something prophets have connection with which often times puts them at odds with the world and some losing their lives because of it.

Beyond the Gates of Splendor, while not gory, relentlessly conveys through interviews with tribe members the pitiless culture of the Waodani, who would kill each other for what we might call the most insignificant slights.

Now and then there are moments when enjoyment reaches an especially intense climax in what the mystics might call the vision of God.

Both transpired within what many observers would call «the sacred space» of Wiltshire Church's sanctuary, and both represented instances in what the same observers might call «the sacred time» of Wiltshire's ongoing history.

We might call his procedure phenomenological except that at no time did Whitehead dismiss from his thought the relevant knowledge about physics, physiology, and psychology.

To begin with there is what we might call the epistemological usage of the term.

In this new approach, which we might call yesterday's understanding of the Reformation, the central fact was not the autonomous religious personality; it was the theological discovery of the righteous God.