Sentences with phrase «modern life such»

There are recurrent themes typical of modern life such as couples struggling with young children, job worries or arguments over money.

His chosen subjects tend to chronicle aspects of modern life such as catastrophes, aeroplanes and ships, horse or car racing, conflict zones and leisure activities.

Even in the normally dismally Scottish weather it is possible to have a building working off grid using solar alone if the energy consumption of the building is powered down, most of what we use in our modern lives such as mobile phones and lap tops work directly off the 12v system, LED lights consuming only 3w each and 12v fridges work quite happily all year round, the only concession we have to make is cooking with bottle Gas that although off grid is still a fossil fuel.

-- A sky garden and pool and all the other baubles of modern living such as a fitness centre and media room.

Not exact matches

Shomi will have exclusive rights to past seasons of hit shows such as Modern Family, Sons of Anarchy, Sleepy Hollow, Shameless, 2 Broke Girls, Vikings, New Girl, 24: Live Another Day, Chicago Fire, The Strain, and American Horror Story.

Some have even speculated that the actual number of links may now be even fewer, because we live in such a highly - connected, modern world.

By extension, evolving from less advanced life forms is distasteful to those same individuals, as that necessitates a point in evolution at which humans are not really humans at all in the modern sense, which then brings up problems such as «do slugs go to heaven?»

This is manifested in the economic life as the giant economic corporation, in the political life as the state bureaucracy and modern military organization, in the cultural life as the information and knowledge industry such as the universities and coqunication media.

Find a true «Holy Bible» & compare to all the modern day, living bibles and such.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

We must resolutely resist any such idea, even though we may find it again today in the formulae of modern theologians: «Historical events express a Word of God to the church,» or: «Christ lives in history.»

The Courage to Be will be enjoyed by many for its spiritual and rhetorical excitements but, divorced from the truth claims, worship, and life of the continuing community of faith, such excitements are but another option on offer in the marketplace of modern spiritualities.

According to Lewis, modern man lives in a tiny windowless universe, his boundaries narrowed to too small a focus.75 Through such play experiences as the reading of stories - when one could experience life «in a sense «for fun,» and with [his] feet on the fender» - Lewis believed that modern man could perhaps recapture a sense of his distant horizons, much as he once had.76 For Lewis, a story was the embodiment of, or mediation of, the «more.»

He was on the side of reason, myth, splendor, and virtue, in the hope that such vital elements of life might «still trickle down to irrigate the dust - bowl of modern economic Statecraft.»

A life - denying lifestyle had no place in the matrix of early modern black consciousness; such thinking was recognized and condemned as anti-black.

«Modern man is the first to live so fundamentally out of the future,» says Gerhard Kruger, «that for him the new as such has a magical attraction.»

Understandably, different churches practise it differently via salary structure, or some other mechanisms such as periodic love gifts, etc. (In the early church, salary structure as we know it today probably wasn't invented, just like computer, modern musical instruments and life insurance policy.)

In this second conclusion, Schweitzer boldly demands a moratorium on all further efforts to achieve a scholarly, historical reconstruction of the life of Jesus; He claims that his research has proved the futility of all such attempts, and in any case, such studies are not what the modern world or Christianity needs.

This theoretical attitude, which comes so naturally to modern scientific humankind, is likely to be far more destructive to Christianity than any attack that the atheists might launch, because it can cut the very heart out of the Christian life — and in such a way that the individual does not at all think of himself or herself as having given up the faith.

Berry says important things, but Warren spoke to people living in the «industrial» and «modern» world that was personal as such, and didn't make some ideological stance against what may have been the result.

The need of such self - respect in modern life is not far to seek.

Such views, Simon argued, are the reverse of the truth and tend to give moderns an instinctively hostile attitude toward the very notion of authority and a superficiality in their grasp of the profoundly central place authority occupies in a healthy social life.

I shall do this under a few headings but very briefly — for further explanation the reader may wish to consult such books as my own Lure of Divine Love (Pilgrim Press and T. and T. Clark, 1981) or Peter N. Hamilton's The Living God and the Modern World (Hodder and Stoughton, 1968).

Our «highest spiritual ideals and aspirations also threaten to lay the most crushing burdens on humankind,» and Taylor therefore finds it quite understandable that the modern self might turn from such lofty aspirations to the goods of ordinary life and the satisfactions of creative self - fulfillment.

Aristotle believed that such a capacity is limited to communities roughly the size of the ancient Greek city «states (approximately fifty thousand people living in close proximity to each other), but the modern nation «state proves him wrong.

One does not have to look far in modern life to discover examples of such increased extension calling for increased stability.

I have suggested elsewhere that value - free technology, the military - industrial complex, and narrow nationalism might be modern examples of such principalities and powers.9 Hendrikus Berkhof suggests that human traditions, astrology, fixed religious rules, clans, public opinion, race, class, state, and Volk are among the powers.10 Walter Wink sees the powers as the inner aspects of institutions, their «spirituality,» the inner spirit or driving force that animates, legitimates, and regulates their outward manifestations.11 They are «the invisible forces that determine human existence «12 When such things dehumanize human life, thwart and distort the human spirit, block God's gift of shalom, the followers of Jesus are rallied for a new kind of holy war.

Modern films and fiction are replete with examples of persons who try to live as though there were no unseen God, and such persons have the look and smell of monsters.

I am convinced that if such programmes are augmented by the vision presented by the Theology of the Body such as that put forward in «Called to Love» by Carl Anderson and Father Jose Granados, then Catholic children will not only be better able to resist the false attractions of the Culture of Death and the nihilistic philosophies of modern youth culture, they will also go on to live more complete and happier lives.

As such, the rules bear little relation to modern concerns such as fulfillment in family life or even the quality of family life.

Among them are the special alliterations of which he was fond, such as «modern man, that poor proud plaything of the volcanic energies of his own unleashing»; and «Christ gives the Divinity of God to be the food and life of the sin - soiled souls of men»; as well as saying that scientists «can summon seven devils to the service of sin».

The exultation of Science is still evident in modern society and it has been fuelled by the condemnation of the validity of miracles and Christian teaching especially by philosophers such as David Hume, who argued: «No testimony is sufficient to establish a miracle...», and Richard Dawkins, the atheist evolutionist who promulgates the belief that: «The true utility function of life, that which is being maximised in the natural world, is DNA survival.»

Joanne Whittering, a consecrated virgin and Oxford theology graduate, shows how such consecrated living is seen by the modern magisterium as a powerful embodiment of a key meaning of femininity.

You have to feel somewhat sorry for him, having such intimate judgments of his past love - life opened to all, in part because you know that any modern president, and not just a remarkably un-vetted one who wrote a memoir that played footsy with fact, is going to eventually get this treatment.

It is conceivable that, apart from such a reaffirmation, there is no possibility of a really civilized life on the global scale that modern conditions require.

Such complete reversals that attempt to abolish modern life are, I think, inauthentic ways for trying to achieve the integration our time needs.

Many moderns have argued that this is what history reveals ultimate reality to be — sometimes benign and rich with the bounty of life, and other times cruel and unjust in its utter arbitrariness, Since life in this world is contradictory and brutally unfair, so too, such thinking concludes, must be the only God who is realistically conceivable.

Although he recognizes the precariousness of efforts to communicate with an invisible, silent God, the abiding paradox of living in a world that recognizes its own contingency forces him to concede that such communication will likely continue as a feature of modern life.

Without the sphere of unconscious and lifeless chunks of matter delineated by dualism such a methodological ideal (which animates current efforts especially in biology to find the physico - chemical «secret» of life) could hardly have taken hold in modern scientific thought.

If, like a modern atheist, you believe that life has no purpose except personal enjoyment, you use your life for selfish enjoyment and put an end to it when the loneliness such a life induces seems to outweigh whatever satisfaction it formerly gave you.

... [we would propose] a unifying philosophy of growth and development embracing all created being in the one economy of this universe... such an outlook or ethos is all - pervasive of modern life, and it underpins the conscious and the subconscious personality of the young.

This mode of consciousness is «present as a kind of feeling for life, in man's pre-scientific consciousness and has as such impressed itself on modern man's everyday experience of life».1 As a result «man's consciousness of his own identity has become weaker and more damaged in the course of human progress.

The existentialists make an ethical obligation of the notion that death is all and that «living in the face of death means living such fashion that life can be broken off at any moment and not be rendered meaningless by such an accident,» to quote Glenn Gray's «The Problem of Death in Modern Philosophy» (in The Modern Vision of Death, edited by Nathan A. Scott, Jr. [John Knox, 1967)-RRB-.

The reordering of life according to such principles of rationalization resulted from the tendency of corporate capitalism and the modern liberal state to expand their power, which they accomplished by means of a bureaucratic structure and paternalistic ethos.

Even the point about what is best for other creatures, which may seem very modern, is not without foundation in Hebrew Scriptures in such passages as the law against taking the hen - bird as well as the eggs from the nest (Deut 22:6), or this saying from Proverbs: «A righteous man has regard for the life of his beast» (12:10), where, be it noted, the quality that makes a man considerate of his working animals is not prudence or good business sense but «righteousness,» a point all the more significant when we remember that in the Hebrew Scriptures one of the marks of righteousness is not mere evenhandedness but active favor to the weak and deprived.

Such modern ethical dilemmas as these come to a focus in the realization that the Apostle Paul knew fully as well as we that we must live out our lives on the horns of a cosmic dilemma.

Such a catchall approach may be sufficient for those who take a more diffuse approach to natural law but for those who uphold theabsolute sanctity of human life against the worst elements of modern technology it is not good enough.

Under the influence of theories of progress or decline or development in history such study has frequently been carried on for the purpose of explaining the differences between Biblical and modern life before God.

Christians in affluent countries in the twentieth century have grown used to such a fast pace of life and to such constant changes in the material environment that we tend to think that our problems are unique, that the past is worthless as a source of wisdom for modern times, and that our ancestors in the faith have little in common with us.

Such people can be lived with, the commentators imply, as long as they keep their beliefs safely within the confines of their own communities and leave the public square to those of a more modern and scientific bent.