Sentences with phrase «new about a centuries»

Hopefully, availability will increase as time goes on and more people show an interest in the new health food - although there's really nothing new about a centuries - old Amazonian plant.

Not exact matches

Entrepreneur met with Tollin in his New York City apartment to discuss the life and leadership lessons he learned following these men, and what the process of working on a quarter century - long project taught him about creativity, focus and the pursuit of one's true passion.

Dish hasn't been shy about using its new muscle against other content providers either: It has taken recent disputes with both CBS (cbs) and 21st Century Fox (fox) to the point where both removed their channels from the network, but ultimately signed new agreements at what Dish felt were more favorable rates.

This will be an entirely new kind of publishing process for me, and one that I hope delivers a great deal of learning about how to publish a book successfully in the 21st Century.

The technology elite who are leading this revolution will reassure you that there is nothing to worry about because we will create new jobs just as we did in previous centuries when the economy transitioned from agrarian to industrial to knowledge - based.

MH: Because they need altogether about $ 5 trillion to create... If they're going to create 500 billionaires to run the country for the next century and to create really a new feudal class they need $ 5 trillion and they don't want the people to know what's occurring because if they did the voters would get so upset they'd create probably a new political party, an alternative.

According to two sources briefed on parent company 21st Century Fox's outside probe of the Fox News executive, led by New York — based law firm Paul, Weiss, Kelly has told investigators that Ailes made unwanted sexual advances toward her about ten years ago when she was a young correspondent at Fox.

At ten years into the development of the angel capital industry, we are just starting to have the important discussions about how angel capital works, how we can best help entrepreneurs grow new companies and how we will contribute to the 21st century economy.

There is nothing new about transporting this form of crude oil — and after nearly half a century, there is no evidence that internal corrosion is caused by transporting oil from the Canadian oil sands.

It's time to stop desperately trying to ship out more carbon - intensive raw resources, and instead have a real conversation about the new steps for Canada's economy in the 21st century.

Two momentous changes long ago transformed the legal world that Lincoln knew: increased specialization, prompted by the rise of corporate firms at the turn of the century, and a large influx of new lawyers from relatively unassimilated ethnic groups at about the same time.

According to the article, it dates about teh same time as the bulk of the New Testament - 2nd - 4th century CE.

Or would the new, evidence - based historical - critical approach to understanding America's war in Vietnam shape your thinking about American responsibilities in the twenty - first - century world?

Speaking about the value of catechism... Kevin DeYoung, pastor of University Reformed Church in East Lansing, MI, and one of the bloggers here at Evangel, recently agreed to an interview about his new book The Good News We Almost Forgot: Rediscovering the Gospel in a 16th Century Catechism, which is....

By the second century, Roman soldiers were bringing their new faith to Britain, and in the middle of the third century St. Alban became Britain's first known Christian martyr, but we don't know much more about who these Christians were, and it is here that Malcolm Lambert begins in Pagans and Christians: The Conversion of Britain from Alban to Bede, producing a captivating narrative by squeezing what he can» but no more» from archeological evidence (mostly from burial sites) and the limited historical record.

• W. H. Mallock, The New Republic: It defies reason that a professional economist should have written one of the most brilliant satires of the nineteenth century (it appeared in 1877); a conversation novel, in the manner of Thomas Love Peacock, and just about as ingenious as any of his; a grand and ungracious burlesque of the Oxonian intellectuals and writers of the time, many of them Mallock's friends.

If this appears a rather rash statement, it is perhaps worth recalling just how problematic some of these sources can be when questions about the dating, provenance or dissemination are asked: the Similitudes of Enoch (1 Enoch 37 — 71) which contains so many crucial references to Christological titles otherwise thin on the ground elsewhere outside the New Testament (most notably the enigmatic «Son of Man»), is first attested only in a fifteenth - century Ethiopic manuscript.

There are also three paragraphs inserted into chapter 6 on «The Nineteenth Century» (SMW 153 - 55), indicated by the fact that «these individual enduring entities» in the very next sentence refers back to the final sentence just before the inserted material.2 Later new insights about eternal objects and God were added in the two metaphysical chapters, using the new concept of «actual occasion» for the first time.

Ephesians 5:21 - 33's teaching on marriage is about changing that view of marriage to one of unity and love — the kind of love that could transform the authority - subordinate nature of first - century Ephesian marriages, into what God desires for marriage in the New Covenant: oneness, companionship and mutuality.

Tarkington, who saw the effects of the industrial revolution in his neck of the woods in the late nineteenth century, used the novel to talk about the rise of new technology — in this case, the automobile — and the impact it would have on an idyllic life.

The new translation of Erich Przywara's Analogia Entis is a theological landmark that should go a long way toward clarifying the centuries - long debate about the relationship between analogy and metaphysics.

And not just Jesus: A whole gospel in all of its theological details — right down to debates about baptism, the relationship of law to grace, and the problem of divine foreknowledge — is taught to the people of the New World centuries before Jesus was even born.

Twenty centuries later, I think we are the ones who invest our ego in the church and make the church about our values, rather than seeing our relationship to Jesus as finding expression in a community of believers — quite literally a new family.

Before, however, we look at the questions of intellectual openness, fellowship with other faiths and social engagement, it will help to see why many thinkers picture the new century — it seems presumptuous to speculate about the new millennium — as very different from the century that is drawing to a close.

In an interesting new study, Melville's City (Cambridge University Press, 312 pages, $ 59.95), however, a scholar at MIT named Wyn Kelley demonstrates Melville's surprising distance from the rest of nineteenth - century thought about the city.

And the Church in the 20th century hadn't always got its language and style right: Casti Connubii in the 1930s says wise and true things about marriage and family life, but didn't somehow quite manage to tackle the emerging questions being raised by women as educational opportunities for them expanded and new responsibilities cametheir way in public, commercial, and professional life.

Who among us has not been affected, and perhaps somewhat troubled, by the dramatic new discoveries about the stars, atoms and life on earth that have taken place in this century?

Before the flourishing of Bultmann's career, New Testament scholarship had been dominated by literary criticism, which attempted to uncover the secret of how the texts were compiled; by investigation of the Hellenistic background, especially the mystery religions surrounding the early church, as part of a sociological critique of the history of religion; and by excitement about the apocalyptic content of the teaching of Jesus as a first century Jew.

... The UN Commission for the nutrition challenges of the twenty - first century, in its Report submitted on March 20, 2000, has pointed out that» about one in four new - born children in developing countries - around 30 million each year - suffer retarded growth in the womb, an indication of how the nutritional well - being of mothers in pregnancy remains one of the most neglected areas in world health.

However, at the end of the 19th century and at the beginning of the 20th, within about ten or 20 years, new institutions were created.

about people who experience same - sex attraction trying to live a Christian life, this fuller exposition of his thought on the new ideologies presented a fascinating look into the way in which colonialism — discredited by liberals and to lesser extent many conservatives as well — has gone away from the actual military and political rule seen in previous centuries, to a stealthier and subtler form of the exertion of foreign power.

The New Testament contains the deposit, in writing, of the continuous tradition about Jesus at various stages of its transmission during the first century of the church's existence.

In the second century, at the time when the Canon of the New Testament was beginning to be formed, there was a controversy about the place which the Old Testament should occupy in the Church.

Luke had been at pains to make clear that the risen Jesus was no otherworldly spirit but a physical form with flesh and bones, 42 who consequently presented his disciples with infallible proofs.41 The risen Christ came to be regarded as having conducted a fresh ministry with his disciples, and in these forty days he «taught them about the kingdom of God».41 But since the experience of the risen Christ was not of this character at the end of the century when Acts was written, it had to be made clear that this kind of experience was brought to an end by a new event, the Ascension.

We get some idea of what was happening towards the end of the first century, at least in some quarters, by examining the new way in which the Fourth Evangelist speaks about resurrection.

, forms part of CMS's major new «Mission Is» campaign, and aims to stimulate people's thinking about mission and broaden their perspective of the reality of mission in the 21st century.

There were intense discussions in the early part of the twentieth century about this new situation.

About the turn of the century, revivals broke out in the United States, especially along the frontier, and were the means of gro ~ tly strengthening the Protestantism of that country and of planting and reinforcing the faith in the new settlements of the West and North.

For example a century ago, the only transportation was the horse riding or camel or donkey and so on... you can not imagine at that time people would be thinking about travelling the globe in a day or two... and we do not know what is coming as every scientists theory is being abrogated by a new scientist and the old one becomes obsolete... these also proves that human theory can not be perfect and will never be perfect... there will always be modifications...

In the new crisis of the twenty - first century, we can not be quite so sanguine about this: We see, with Jones and Waldstein, how the justice that renders Christian mission possible might have to be physically defended once again.

About the middle of the nineteenth century Herman Melville, a New Yorker of Dutch descent, published his greatest novel.

(FOOTNOTE: We have made no effort to include all of the New Testament in this survey, but a word or two at least must be said about the Christology of the Epistle to the Hebrews, which is probably to be dated in the last decade of the first century.

The new series will see the women «take part in a series of entertaining tasks and hidden experiments which will test their - and our - assumptions, challenge gender stereotypes and reveal fascinating truths about what it is to be a woman - and man - in the 21st century».

We hold to forms of worship designed centuries ago by people very different to us and ignore the massive cultural changes of the last few decades (and I'm not talking about replacing organs and songs with good theology and no tune with guitars and songs with good tunes and bad theology, either) for fear that in attracting anyone new we might alienate imaginary figures we are sure are in the congregation.

Certainly ours is a century in which the traditional Western forms have been collapsing about us, but in the arts and sciences at least, the dissolution of old forms has gone hand in hand with the birth or rebirth of new forms.

When one considers the magnitude and radical nature of the questions posed for the theologian by the new world, it is not surprising to find that theologians are beginning to speak about a new reformation more radical than that of the sixteenth century.

Apparently, various first century churches struggled with the teachings of Jesus, Paul, and others about the new roles women could assume in the Christian community.

Then, some four hundred years ago, a new stage of scientific development took place which in the eighteenth and nineteenth centuries, brought about human technological dominance of the earth out of which we had emerged.

In the early part of the second century various books began to be written in Christian circles about the apostle Peter, or even in his name, until one could have collected a whole New Testament bearing his name.

The book is wealthy in new insights, revisionist interpretations, and excavated conclusions about Protestantism's response to all the great political, social, cultural and religious developments of the first two - thirds of the 20th century.