Sentences with phrase «more of a mystery to»

But right now, MERS is more of a mystery to the medical community.

How plug - in cars can be more affordable than conventional hybrids or mainstream EVs, given their dual drivetrains, is even more of a mystery to first - time green car shoppers.

While my architectural training helped me to understand how the piano works on a technical level, it remains even more of a mystery to me now than it was before.

Not exact matches

Considering how poorly so many basketball players continue to shoot from the free - throw line, it remains something of a mystery that more players haven't adopted the underhanded shot.

More men, now in their 70s, have come forward to say they were subjects at the facility, in what has been called the «Montauk Project» - an underground extension of the military's mystery - shrouded Philadelphia Experiment.

But as the mystery has deepened, US investigators have begun to look more closely at the insular, high - pressure world of the Havana embassy, and they have found a picture that is far more complex than the rhetoric and headlines have suggested.

Mystery shopping (click on the link to learn more about it in a post that I wrote) is something that I used to do a great deal of.

Politico: «U.S. investigators are focusing on an enduring mystery of the 2016 election: whether Trump campaign officials made the Republican Party platform more friendly to Russia as part of some broader effort to collude with the Kremlin, according to congressional records and people familiar with the probes.

But the capital distributions at Direxion also extend to a host of equity investments, including a bull and bear pair of ETFs focused on gold mining companies, which is more of a mystery.

in some ways memory is a better key to the nature of experience than perception, not only because, by the time we have used a datum of perception, it will already have been taken over by memory, but for the additional reasons: (a,) in memory there is less mystery concerning what we are trying to know than there is in perception [i.e., «our own past human experiences»]; also (all) the temporal structure of memory is more obvious.

Arguably Holloway is doing no more than drawing out the implications of St. Paul's claim that in Christ God has «made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth.»

At first glance it might seem appealing to argue that the mystery of God outstrips our capacity to delineate it, that every theology in its own way must fall so short of the truth that no position can, however seriously maintained, be markedly any more or less true than any other.

I don't think after reading the gospels or the New Testament, we've mastered comprehension of God, that there's nothing more to learn about Him, that there's no more mystery.

It certainly may try, and even if it hits on the truth of the matter, since the human is a Mystery unto Itself (and set within the context of Ultimate Mystery), are we not left with a great many perspectives on the matter, which might indicate that a more tentative approach may be the best way to go regarding the question of the OP, so as to make room for those who are just as caught up in the Mystery as we ourselves are?

God gains nothing by being adored, but we gain everything because we are blessed by being drawn ever deeper into his presence, knowing and loving him more and more as he allows us to enter the endless mystery of his being as Father, Son and Holy Spirit.

He reserves his most ferocious verbal assaults for «zealots» like Nellie Gray; he attacks Phyllis Schlafly («Why anyone paid any attention to this lady is one of the mysteries of the 80s»); he turns on Carl Anderson, who perhaps more than any other single figure in the Reagan Administration was responsible for the success of Koop's confirmation process, and berates him unmercifully for his opposition to the condom solution for AIDS.

Rich with the sap of the world, I rise up towards the Spirit whose vesture is the magnificence of the material universe but who smiles at me from far beyond all victories; and, lost in the mystery of the flesh of God, I can not tell which is the more radiant bliss: to have found the Word and so be able to achieve the mastery of matter, or to have mastered matter and so be able to attain and submit to the light of God.

There is more power (and more mystery) in prayer than most of us realize, but as you say, God is not obligated to give us what we ask for.

Let others, fulfilling a function more august than mine, proclaim your splendours as pure Spirit; as for me, dominated as I am by a vocation which springs from the inmost fibres of my being, I have no desire, I have no ability, to proclaim anything except the innumerable prolongations of your incarnate Being in the world of matter; I can preach only the mystery of your flesh, you the Soul shining forth though all that surrounds us.

The question becomes then, do we love the small island of knowledge more or do we care to sail the «sea of infinite mystery»?

And Canon Luiz Ruscillo's piece shows how recent magisterial development of scriptural interpretation is leading us, through the Spirit who guides us into all truth, to a deeper and more unified understanding of the mystery of revelation.

The mystery of love in God's creation is nowhere more powerfully revealed than in this: the sexual attraction which man shares with the animals is immediate, self - centred, and gratifying, yet it leads to the possibility of a love which requires commitment and loyalty and in which physical and emotional gratification become sacraments of the spirit.

Let it be said here and now, however, that we need not conclude that the very sciences which are forcing us more and more to abandon as invalid our traditional understanding of the nature and destiny of man, have thereby solved the riddle of life and of the mystery of man.

At first blush, structures and patterns seem to have more to do with order than mystery — the charism of the early church that is so attractive to postmodern audiences.

When understood this way, prayer become much less of a mystery about how to pray and what to pray for and who can pray and where to pray, and much more like a conversation we have in everyday life.

«It is more like a collection of narratives poking around a theme that attempts to make sense of this world in all of its mystery and complexity».

But still, aside from the hints here and there — maybe some of you know more than I, and if so, I would love to learn from you — to my knowledge, it is a Scriptural mystery what exactly we are teaching the angelic realm — what exactly the lesson is that God wants them to learn.

To get an idea of the mystery and wonder which is a person, note that the number of elementary particles within a human body is 1027, whereas the number of stars in the observable universe is less, 1023; thus, there are 10,000 times more elementary particles in a human body than stars in the heavens.

But, the moment that our Father gets you to a place where you can receive this mystery of godliness, you will find Him showing up inside you even more, in response to your faith!

If all we can say of Jesus and of God is that Jesus is God — all the God of God there is — then we have effectively ruled out all other attempts of the human spirit to glimpse the mystery of the ultimate; and this is all the more conspicuously the case when our understanding of «Jesus,» in the first place, is really a dogmatic reduction of his person, his «thou - ness,» to the «it - ness» of christological propositions that, most of them, enshrine little more than our own religious bid for authority.

But just as her salvation gospels can not be entirely dismissed, his critique of her can not be written off merely as rooted in his personal bitterness and his misogynist jealousy of her «boundless female strength,» There is something smug in her existence on a «special plane reserved for women with a privileged emotional life and a happier, more mundane adjustment to the mysteries of life.»

My atheist friends who are emotional and highly sensitive react in awe to the beauty, mystery and complexity of nature, whereas my atheist friends who are cerebral dissect «nature» in a much more detached and analytical way.

The more thoroughly we recognize the mystery and incommunicability of Jewish distinctiveness, the more evident are the reasons not to do so.

Suffering and mystery, to which Feuerbach attributed the existence of religion, are now seen more precisely as the sorrows brought about by enforced, unreasonable, incomprehensible and alien conditions of life (social structure).

The more attempts that are made, the more diverse the interpretations that are available, the more enriched is our capacity to enter the divine mystery of life.

«The discovery of a particle consistent with the Higgs boson opens the way to more detailed studies, requiring larger statistics, which will pin down the new particle's properties, and is likely to shed light on other mysteries of our universe.»

So that was my introduction to the mysteries of Christian faith and the even more mysterious mysteries of the Church of England.

Or perhaps it would be more accurate to say that the sense of mystery impresses itself most forcibly on us when this kind of power reaches its inescapable frustration.

The more mysteries we solve, the more it points to a supreme being who invented DNA, who invented the natural laws that scientists have only scratched the surface of.

If science and technology are ever to be liberated from tutelage to the dominative powers of history, if the drama is to be «interrupted» redemptively rather than destructively, then Christian theology, which has itself been enticed time and again to legitimate dominative power, can contribute to that future by mediating more dialectically to the present the subversive memories of God's identification with the struggles of victims everywhere in the mystery and message of Christ Jesus.

I like the way Alan Hirsch describe the «message» of the Bible as being «simplex» simple because it can be understood by a child and an illiterate peasant complex, because we'll spend our entire life always discovering new aspects of it, and struggling to know more and more God and Jesus, and «the mystery» which Paul was running after (Phil 3)

He had watched the sacred New Year procession; he had seen, for the pious but benighted Babylonian, a profound mystery taking place under the eyes of the beholder as Marduk and Nabu went out in solemn pilgrimage to the Akitu house, there to settle the fates of the incoming year; he had witnessed the annual festival in which Marduk triumphed over all his foes, cosmic and terrestrial, and himself died that life might once more return to the world.

Out of this movement, a vision of the cosmos is emerging that is at once more purposeful, more respectful of the mysteries of nature, and more cognizant of the limitations of the human mind in attempting to comprehend it.

All of this being granted, however, there is more to the mystery of Juan's disappearance than that.

We need a new and authentic development of doctrine that will allow us to see the mysteries of human sexuality and its sacred meanings more clearly so we can proclaim it to the world with greater clarity.

As the Apostle Paul wrote in Ephesians 5, the mystery of marriage points to something beyond both the couple and the institution itself, to a greater and more beautiful reality of Christ's relationship with his Church.

They somehow confirm the idea that the mysteries we are trying to understand more deeply are played out in the lives of real people, in this case real monks, in a vibrant and thriving community.

As Christians, we must recognize that paradox is inherent to our tradition, that mysteries will always exist, and that faith is more often a matter of the heart than the brain.

Wrenn and Whitehead do find some commentaries and guides to the Catechism that are a real help, including these: ««Essentials of the Faith» by Father Alfred McBride, O.Praem., and «The Mystery We Proclaim» by Francis D. Kelly (both published by Our Sunday Visitor), as well as «A Concise Companion & Commentary for the New Catechism» (Christian Classics) by James Tolhurst, «The Splendour of Doctrine» (T&T Clark) by Aidan Nichols, O.P., and «New Vision, New Directions» (Thomas More) by Robert J. Hater.»

The God of the Bible requires faith — reasoning everything out in detail to the point where there are no more questions or mysteries would eliminate the need for faith.