Sentences with phrase «new order of life»

To be forgiven, to accept the divine acceptance, is always to venture into a new order of life which begins strangely and wonderfully enough just where we discover God bearing with us in our present life of fear and distrust

Concluded Managing Editor Hutchinson in a three - part series on the TVA: «The projectors of this many - sided venture have a real chance to produce, on a scale to command imitation, a new order of life for this country» (April 25, 1934).

How was this «new order of life,» this new economic system, to come about?

Rather, the primary element in his preaching was the proclamation of the coming of God's righteous reign, but both the motive and the meaning of his faith in that new order of life were inseparable from his care for personality.

Not exact matches

Many of the people who tuned in Thursday night were not waiting to hear «an admission of doping — that was stipulated from the start — but a specific apology for the lives he ruined in order to keep his secret a secret,» says David Carr at The New York Times.

After successfully silencing the tug boats whose tooting tormented her on the porch of her Riverside Avenue mansion, Mrs. Julia Barnett Rice, the wife of venture capitalist Isaac Rice, founded the Society for the Suppression of Unnecessary Noise in New York in order to combat what she called «one of the greatest banes of city life.»

You don't have to drastically change your diet in order to add years to your life, finds a new study published in the New England Journal of Medicinew study published in the New England Journal of MediciNew England Journal of Medicine.

He was appointed an Officer of the Order of the British Empire (OBE) in the 2007 New Year Honours and is a Life Fellow of the Royal Society of Arts (FRSA).

«Awaiting Facebook's opening trade» showed in a breaking news box on the bottom of the screen, while an unchanged $ 38 opening price appeared on a split screen in anticipation of 11:00 a.m. Minutes later, Swaminathan, eager for the stock to open, called her son, who lives in New York City, to inform him about the 5,000 shares she had ordered.

Borrowers who chose a loan with a shorter repayment term in order to get the lowest interest rate and maximize overall savings reduced their interest rate by 1.71 percentage points and will pay $ 18,668 less over the life of their new loan, on average.

Those hanging out in a Popeyes (especially in New York City, where Bourdain lives) may spot a tall, incognito figure hovering at the counter, ordering a bowl of the stuff and attempting to slink out without recognition.

John Horgan and the B.C. New Democrats believe that, in order to move forward, LNG development must include express guarantees of jobs and training opportunities for British Columbians, a fair return for our resources, benefits for First Nations, and protection of our air, land and water, including living up to our climate change commitments.

«In order to sustain a high standard of living, Canada will need to improve its ability to develop new ideas and successfully commercialize them,» said Mr. Nixon.

In any case, there can be no denying that the «renewal» of women's religious life led by the LCWR and its affiliated orders has utterly failed to attract new vocations.

But the end result is the same: By its nature, human erotic love is ordered to creating and raising new life, and to the mutual joy and support of a man and woman vowed in a covenant of love.

Bachelor subculture, he holds, shaped and was shaped by city life and contributed to the diversity of America by encouraging new forms of social order different from, and in some ways richer than, family life.

If there is despair on the part of these poor communities or the theologians who live and write in solidarity with them, it is less due to the change in Eastern Europe than to the prospect of facing unrestrained U.S. hegemonic domination within the emerging «New World Order.»

What, in a more concrete sense, might a shared intention to study divinity imply for the way in which we, at the beginning of this new term, seek to give order to our lives?

One must rather conceive of another entire determinate natural order which would neither imply the present evils, nor imply any similar or new evils, but still imply the goods that make human life possible.

It will also call for new ways of ordering and organizing our shared life.

The twelfth - century reformation gave rise to so many forms of religious life that the Fourth Lateran Council called for an end to new religious orders.

He projects new possibilities of experiencing and then creates conditions of life that convert those possibilities into higher - order necessities.

What the poor people are telling us is that, unless we rethink the basic questions of life - style, the use of natural resources and the reaction between environment and development, we can not address the question of a new economic order.

Every Christian is a citizen of this new world order, this kingdom with no end, we live our lives in light of this truth and it effects our worldly interactions and supersedes our earthly allegiances.

Yet it remains the unshakable conviction of Christians, from New Testament days until today, that there is what must be called, for want of a better word, an «eternal» order, an «eternal» plan and an «eternal» life.

It involves breaking away from former ways of living and experimenting with new activities in order to figure out what to do with the rest of one's active life.

Agape bids us seek justice here, not the stale justice of combat and compromise, but the justice of a search for a new economic, political, and ecclesiastical order in which sexuality can be fulfilling for each in a life which is a support and not a barrier to the love which binds all together.

We can sum up what actually did become the way of Christian living in the ancient world by saying that the Christians lived in the economic, political and social orders of their time seeking new patterns but conforming to the general requirements of the common life, and accepting constituted authority except when it required idolatrous worship.

In taking this sixth step, Christians affirm that the «tendency toward the human and the humane (toward «Christ») in the ultimate nature of things» which has existed since the beginning of time «has become evident and clear only now in the new order of relationships just coming into view» in the Christian community To be sure, «any community which becomes a vehicle in history of more profoundly humane patterns of life» can be a part of this new order, but the events around Jesus have at least a kind of priority as its first clear manifestation.

In order to start a new way of life and THINKING, we need to get rid of our old ones, this can only happen through massive destruction as the new way will never be able to blossom with the old still around....

Still others move from the new awareness of the intrinsic value of the world to reflection about how human beings can order their social, political, and economic lives so as to respect this value.

In true love, accordingly, there is involved a death to an older self in order to attain a new selfhood with the beloved; love is a dynamic unity of life and death for the sake of still richer and deeper life.

It appears that Jesus pretty much just shrugged His shoulders and lived within the new order that had resulted from this fundamental transformation of the Roman Empire.

Eliade has also documented the extreme persistence of this style of ordering life into a story which is not open to the new, in the rural cultures of Europe right down to the time of his own youth, and not only so, but he brilliantly predicted the resurgence of this kind of life story in the counterculture in a book which he wrote as long ago as the 1940's.2

is to be replaced by the God of what might be called in English «ethical solidarity,» «social coherence,» «cohesive social order,» «the order of ethical life,» or, in Tillich's vocabulary, «theonomy,» but which is really much better expressed by Sittlichkeit in Hegel's German or by koinônia in New Testament Greek.

In his new book, The New Rules for Love, Sex & Dating Stanley talks about why, in order to find the person we're going to spend the rest of our lives with, we should focus on being the person that our future spouse is looking for, as wenew book, The New Rules for Love, Sex & Dating Stanley talks about why, in order to find the person we're going to spend the rest of our lives with, we should focus on being the person that our future spouse is looking for, as weNew Rules for Love, Sex & Dating Stanley talks about why, in order to find the person we're going to spend the rest of our lives with, we should focus on being the person that our future spouse is looking for, as well.

In my book, The Death and Resurrection of the Church, I argue that in order to rise to new life and vibrancy in the Kingdom of God, the church must die.

William I. Thomas and Florian Znaniecki, The Polish Peasant in Europe and America (Boston: Gorham Press, 1918 - 20); cf. Herbert Blumer, An Appraisal of Thomas» «The Polish Peasant in Europe and America» (New York: Social Science Research Council, 1939); Ellsworth Faris, «The Sect and the Sectarian,» in The Nature of Human Nature (Chicago: University of Chicago Press, 1938); Liston Pope, Millhands and Preachers, A Study of Gastonia (New Haven, Conn.: Yale University Press, 1940); Raymond J. Jones, A Comparative Study of Civil Behavior Among Negroes (Washington: Howard University, 1939); Arthur H. Fauset, Black Gods of the Metropolis (Philadelphia: University of Pennsylvania Press, 1944); J. F. C. Wright, Slava Boku, The Story of the Dukhobors (New York: Farrar & Rinehart, 1940); Ephraim Ericksen, The Psychological and Ethical Aspects of Mormon Group Life (Chicago: University of Chicago Press, 1922); Edward Jones Allen, The Second United Order among Mormons (New York: Columbia University Press, 1936); Robert Henry Murray, Group Movements Through the Ages (New York: Harper & Bros., 1935); David Ludlum, Social Ferment in Vermont, Columbia Studies in American Culture, No. 5 (New York: Columbia University Press, 1939).

It is the vision of a new heaven and a new earth, the eschatological projection of perfect order where all people live as a single family.

Subsequently, the Scriptures and tradition become the constraining informational sources on which members of the Church rely in order to situate themselves in the presence of the promising mystery that gave new life to the disciples after the death of Jesus.

To act in terms of the kingdom is to become a new order - a new community living out a common life together.

If these two things happen — and they are surely interdependent — a new and benevolent order of civilization may emerge in which every individual can lead a satisfying life.

On this basis these men called for the application of those teachings to the social and economic order and the reformation of all social life on a new basis.

So much is this true that the total separation of faith and religion from life and culture became a cardinal principle of a new outlook, now called The Philosophy of Science, the doctrine of which is that nothing is valid in society, in community law, or in educational principle, unless it belongs to the experimental order and can be proven by the senses.

The secondary freedom in the study of economics consists in the deployment of a variety of models of man and society, in order to gain a wider range of perspectives on the complex events of economic life and to experiment in imagination with new and possibly better ways of directing economic planning.

It is time for the preaching of a new evangelism — the evangelism of the voluntary liquidation of the competitive system in order that there may be a planned economy which shall insure to every person in the nation an adequate supply of the goods of life.

The understanding of modern biology is that the process of life essentially is the spontaneous and self - organizing emergence of new order, which is the basis of life's inherent abundance and creativity.

That tension arises from the fact that Christianity has always conceived this created world as essentially good, and yet it has always looked beyond this world to a consummation of life in a new order as man's true end.

As I have warned so often, there is here no guarantee of any particular social good, but at least there is ground for hope that in ways beyond our present understanding the powers of the «age to come,» the work of the living Christ, the influence of the Holy Spirit, the impact of that within the church which Paul Tillich calls the «New Being» will break through many of the obstacles in the secular order to transform and transform again the kingdoms of this world.

Meanwhile, in your stress on the Old Order of creation in Genesis 1:27, you seem to have overlooked that we as Christians no longer live under the old creation, but are a new creation in which there is no «male and female».