Sentences with phrase «more as a symbol»

Skarsgård exists more as a symbol than a human being, but he expresses guilt - riddled»70s dude frustration well enough.

Today, it is seen more as a symbol of love and commitment.

Not exact matches

Its high price and lack of IT - friendly ports make it hard to see it as much more than a status symbol, but a good laptop is a good laptop all the same.

Backed by Mayor Bill de Blasio, the rule, believed the first of its kind nationally, requires restaurants to post a salt shaker encased in a black triangle as a warning symbol next to any menu item with more than 2,300 milligrams (0.08 ounce) of sodium

The process has evolved in recent years, and while years ago it was defined as your company's name, slogan, symbol, sign or design, it's now far more complex to pin down.

But Sullivan is more interested in marriage as a symbol than as an institution.

And that bleaching has not produced a more tolerant people, but a far more intolerant civic life, of which the recent awfulness in Charlottesville, Virginia, may stand as a vile symbol.

13:11) For Paul, as for the more mystical religions, the day - night division is a symbol of spiritual transformation.

Less ambitious, and for that reason more persuasive if less dramatic, is the statement by A. Wilder that «true metaphor or symbol is more than a sign; it is a bearer of the reality to which it refers» and so the parables are to the disciples»... Jesus» interpretation to them of his own vision by the powers of metaphor» (Amos N. Wilder, Language of the Gospel [New York: Harper & Row, and London: SCM Press (as Early Christian Rhetoric), 1964], pp. 92 f.)

«the simple suggestion that Jesus appears to be the supreme symbol furnished to us by history of the notion of a God genuinely and literally sympathetic (incomparably more literally than any man ever is), receiving into his own experience the suffering as well as the joys of the world.»

To the extent you sympathize with that movement, he's all the more interesting and attractive, just as the man wearing a peace symbol is to the woman with pacifist sympathies.

Clothes can say as much as, and even more than, a symbol; although of course either can become worn by those with little understanding of what they say, other than «fashionable.»

One way of viewing the religious crisis of our time is to see it not in the first instance as a challenge to the intellectual cogency of Christianity, Buddhism, Islam, or other traditions, but as the gradual erosion, in an ever more complex and technological society, of the feeling of reciprocity with nature, organic interrelatedness with the human community, and sensitive attention to the processes of lived experience where the realities designated by religious symbols and assertions are actually to be found, if they are found at all.

Medieval art as well dealt in symbols in an era when artists were more concerned with the world of Christian faith than with the world of scientific observation.

As far as the specific issue goes, of whether this is an actual presence of God in Communion, or whether it is «just a symbol» goes, I spent enough space already discussing loaded language to spend more time on how «We who believe in the Christ...» treats those who don't believe the details as you do don't actually believe in Christ, so as far as this issue is actually concerneAs far as the specific issue goes, of whether this is an actual presence of God in Communion, or whether it is «just a symbol» goes, I spent enough space already discussing loaded language to spend more time on how «We who believe in the Christ...» treats those who don't believe the details as you do don't actually believe in Christ, so as far as this issue is actually concerneas the specific issue goes, of whether this is an actual presence of God in Communion, or whether it is «just a symbol» goes, I spent enough space already discussing loaded language to spend more time on how «We who believe in the Christ...» treats those who don't believe the details as you do don't actually believe in Christ, so as far as this issue is actually concerneas you do don't actually believe in Christ, so as far as this issue is actually concerneas far as this issue is actually concerneas this issue is actually concerned:

More than once in my life, they've served as a symbol for things to come.

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.

Much more recently Eldridge Cleaver has pointed out that the splitting tendency in American culture, which we have traced back to the early Puritans, tended to make the white man a mind without a body and the black man a body without a mind.20 Only when the white man comes to respect his own body, to accept it as part of himself, will he be able to accept the black man's mind and treat him as something other than the living symbol of what he has rejected in himself.

His description of reconciliation is of course indebted to biblical formulations, but his presentation of Christ as the New Being in whom is manifest the power of love brings out more fully the importance of personal symbols.

Metaphor, which serves as a medium that provides insight into Jesus» parabolic language, is a comparison based on everyday objects or experiences.108 In the words of Wilder,»... a true metaphor or symbol is more than a sign, it is a bearer of the reality to which it refers.

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.

By your standards of what can or can not be defined as a historic symbol, museums would be nothing more than collections of dirt, rock and water.

Well, I'm someone, and I would like this piece of the structure — which «just happens» to be the symbol of my faith and more importantly the symbol of the faith of so many 9/11 victims and their families — to be included in the exhibit as a matter of respect to those victims and victims» families to whom it is meaningful.

Here, here — we don't need any more stupid religious symbols to act as a beacon for stupid humans to fight over nothing

How will he ensure that U.S. religious freedom policy in China becomes more than words and symbols, as it has been under this administration?»

Clearly, it is one question whether certain psychical terms can be coherently established as theological analogies rather than frankly accepted as only symbols, while it is another and far more serious question whether any such terms at all can be coherently classified as truly analogical rather than merely symbolic.

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.

In reviewing how her mind has changed from a Barthian position in the 1950's through the feminist and liberation theology emphases to a more wholistic and cosmic focus, Sallie McFague has experienced a deconstruction of the central symbol of God as patriarchal, hierarchical and militaristic, and a reconstruction of God as creator and sustainer of everything in his universe.

What is more, such love can overflow; of this possibility, the child or children in a marriage stand as a symbol.

But as I urged above, it would be wrong (in my judgment) to try to interpret all this too literally and logically; Prof. Hartshorne was right, I said, in saying that the symbol of the divine Triunity, like the «incarnation» and «atonement» as symbols, is much more appropriately retained as a symbol, as imaginative proclamation; it can then retain its indicative and suggestive value without our seeking to phrase it in the idiom of some particular philosophy or world view.

I view it just as a symbol and I do nt think Jesus himself would care about it more or less.

The Monarch's ancient title articulates that principle — symbolically, yes, but as she said herself the worth of such symbols is measured in a whole lot more than conservatism or nostalgia.

Today it is more commonly seen as a symbol of beauty to hang around your neck.

Christmas is more looked at as a tradition rather than a religious symbol.

Yet if the words and events of the Gospel narratives are to have more than a historical meaning, subject to the rules of historical criticism, they also must be read as sanctifying symbols that religiously address today's believer.

Recognizing that their critique has rendered images of God no longer absolute, feminists have discovered that the religious power structure is reluctant to admit that patriarchal symbols for God are culturally influenced (as if God really were male) or contingent (as if use of a feminine symbol to point to a nonrepresentable God is more inadequate or idolatrous than use of a male symbol) To read Mary Daly or Naomi Goldenberg, to consider Rosemary Ruether's demasculinizing of the Gospel stories or to ponder the renewed attention to «goddess» theology and the development of a lesbian theology is to see the basic language of theological discourse upset and transformed.

Is it really so complicated to understand that the cross as a symbol has come to represent More than just the God who sacrifices himself for humanity and wants us to love and respect each other?

This was has so much hatred for a religious symbol that not only symbolizes Christianity but it is also a huge part of Italian culture that she would go as far as taking the matter to court... why is her opinion, her feelings more important than the opinion and feelings of the rest of the Italian population?

Yet the symbol of the Church as the body of Christ implies more than our mutual dependence and responsibilities, vital as these are.

Rome was on the verge of urban revival but at that time was still more impressive as a memory, reliquary, symbol, and idea than as a built reality, existing «in the background of the whole humanist Renaissance.»

As reality becomes more clearly ingredient in our experience it clothes itself in those enticing and elusive configurations that we call symbols.

Questions such as whether the language of «faith» has any authority in a scientific age, or whether mind and life are reducible to atoms and molecules, whether only the tangible is real, whether the human person is anything more than a complex physico - chemical mechanism, whether we are free or determined, whether there is any «objective» truth to the symbols and myths of religion — all of these questions are asked at all only because what is fundamentally at issue is whether there is an ultimate context that gives meaning to cosmic process and significance to our lives in this process.

In the graphic symbol shown in the Wikipedia article, the relational arms labeled «is» would be more clearly shown as «is of».

Rather than finding that most teens are reverential toward the symbols that represent what is most meaningful to them or even the symbols most closely associated with their own tradition, as Fowler asserts in his oft - cited argument of adolescent faith development, I found that teens actually approach all religious symbols more like what Frederic Jameson called bricoleurs.

On the contrary, there is for them a more «realistic» insistence on the use of language as being of necessity the symbols for that which we experience or observe.

Looking primarily to models based on quantitative research methodologies to provide a clear direction for policy in regulating media and violence can also distract policy makers from coming to grips with other difficult but more important value questions that impinge on the issue of media and violence, such as the purpose of broadcasting, issues of ownership and control of media, the international context of Australian media, the dominant economic nature of most of Australia's social communications, the distinctive ways in which the media reproduce and reconstruct myths and symbols of violence from within the culture, and how audiences use and respond to media myths and symbols.

Too complicated to be identified with Shintõ alone, the halo of symbols and slogans and emotions which congealed around Japan in those years would better be denoted by some more general term such as «civil religion.»

At a moment when civil religious symbols are more and more co-opted by ultraconservatives and the philosophy of liberalism seems less and less adequate as a guide to our public or private lives, a revival of public philosophy seems urgently needed.8 One of the tasks of such a revival would be to make the religious aspect of our central tradition understandable in a nonreactionary way.

It thus seems possible that if the forces of particularism, what I will call the «ground bass» of Italian society, do not prevent it as they often have before in Italian history, a differentiated pattern of symbols and practices emphasizing individual liberty, social justice, and Christian charity might emerge to underpin a more legitimate and more effective Italian state than has hitherto been known.

Because words were regarded as higher and more significant vehicles of truth than symbols, images, poetry, gesture, and the like, all forms of communication other than the verbal became suspect.