Sentences with phrase «new ways of life which»

Without that, old established patterns of existence can not die or be superseded by new ways of life which may be worthwhile, even if potentially dangerous or disappointing.

Not exact matches

Richard Florida, the urban studies theorist and author of «The Rise of the Creative Class» recently cited three particular Boulder ingredients that could help explain its start - up density: «talented people and a high quality of life that keeps them around, technological expertise, and an open - mindedness about new ways of doing things, which often comes from a strong counterculture.»

I also got a chance to travel to Texas this past summer for several weeks of training in San Antonio which I combined with some leave days visiting Denver, the Grand Canyon, Albuquerque New Mexico (saw all the Breaking Bad film locations), and Austin, Texas (along with a fun night at 6th Street seeing a ton of live music and drinking way too much beer).

She takes you through the life of a very average new college grad, Jessica, and explains the pitfalls in each of the poor financial decisions Jessica makes and the way in which they affect her future.

Robert Reilly provides a relentlessly unsparing examination of the ways in which a radically new, and certainly destructive, understanding of human life and morality has been legitimated under the banner of gay rights.

The son of the Episcopal bishop of Connecticut, Acheson movingly described the ways in which the King James Bible, which the new RSV was to supplant, had once shaped American culture and our national life:

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?

Especially if you go through a big life changing event such as leaving the church it is nice to be able to explore new ways of thinking and acting which don't necessarily fit into what was previously the norm for you.

Paul wants his readers to put off that old way of conduct, and live their new life in the Spirit with the new man which was created by God for righteousness and holiness (Ephesians 4:22 - 24).

The perichoretic movement of God, in the power of the Spirit, enables a new way of living, calling forth «a broad place where there is no cramping,» a holistic expression of eschatological life in which the freedoms of God are expressed in passionate and creative freedom.

This liberating call leads people to hope in a new way of living, one that calls them forth to express this new life, and which, in places of restriction, causes the chains of repression to chaff and be resisted.

We have a new nature which strives to be like Christ, and we have an old, dead nature, called our flesh, which seeks to drag us back into our old way of living.

While the poems themselves may on occasion hint at this equation, the prose, which controls them and our understanding of them, eventually serves to release a secret: loving Beatrice was his way of finding Christ in his «new life» (a phrase that can hardly fail to bring to mind Paul's frequent insistence on our conversion from the old way of being to the new).

In the third place, to see Christ as the reality which stands between man and man means that there is given to each life the possibility of a new way which involves a restoration to our right mind and the freedom to become a new person.

Related to this, the idea of being born (Gk., gennaō) in John's letter is the way he is describing the new life which all believers share with God and through which we come to know Him more intimately.

But God has been speaking in secular ways to men and women through the ages; he has led them into more of the truth about the structure and functioning of the world in which they live; he is at work in the areas of human study, explorations research, and enquiry, which have given us this «new» world.

Pope Benedict XVI offers a way forward in his reflections in Jesus of Nazareth, saying that being a Christian is not the result of an ethical choice but of an encounter with a person which gives life a new horizon and a decisive direction.

Given the interplay of knowing and loving which defines the spiritual life, we must indeed pray for - and expect God to provide - the «force to announce and proclaim the Gospel in new ways».

Indeed, the fundamental point here is that the strong appeal of the proposals being made by the new reformers is due to the fact that they cohere so well with the way in which we now understand political life and with the way in which we represent ourselves as moral agents.

My encouragement to you is to not worry too much about which forms new followers choose to keep or cast aside, but to focus on developing the transforming life of Christ inside them (breath and reality) and let the Spirit show them how to express what's inside in a way their community can understand.

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.

Whereas contemporary understanding envisions the curious person as open to knowledge, life, and new experiences in a kind of whimsical, impish, or carefree way, scholastic theologians saw curiosity as a wayward pursuit which impedes the studied application of the mind to worthy things.

«Inclusivity,» which in the context of the new authority is interpreted as the amalgamation of people with vastly different beliefs and ways of life, thus becomes not only the method but also the end of authority's exercise.

If the fashion in which the basic New Testament proclamation has been interpreted in the preceding chapter has validity, then talk of the resurrection of Christ is a way of affirming that God has received into his own life all that the historical event, designated when we say «Jesus Christ», has included: his human existence as teacher and prophet, as crucified man upon his cross, in continuing relationship of others with him after that death, and along with this what has happened in consequence of his presence and activity in the world.

It is our hope that this new perspective will throw light on persistent human problems, and open the way to some new assessment of the forms which the spirit of love may be taking in contemporary life.

«Therefore, brethren, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, and since we have a great high priest over the house of God, let us draw near with a true heart in full assurance of faith» (10:19 - 22).

For if the ascetic way of life was the only reason for which Jesus came into the world, then only those who are ready to follow this rigorous way in «his fellowship in incorruption» and «the form of a new person» constitute the church.

The power of the resurrection was the establishment of the faith that in Jesus God's Messiah has appeared with redemptive power, and God's Holy Spirit is present to bring men into the new life for which Jesus has opened the way.

No one could honestly read the letters of the New Testament without becoming aware that not only the writers themselves but scores of other people were looking at life and death in a way in which they had never been looked at before, and were experiencing a contact with the living God unprecedented in human history.

The way in which this was done in an earlier day certainly can not be ours in this time; but the vision, insight, intuition, conviction — call it what you will — that Jesus Christ establishes with the transcendent a «new relation» into which «in rite, celebration, meditation, way of life» (to use Miss Emmet's phrases) we are permitted to enter and to have it made our own — notice I did not say «make our own», which would deny the divine priority in this event — is Christianity.

Included among these might be those parts of the New Testament other than the Gospels which are consistent with Jesus» teachings; other Christian writings; Christian places of worship or songs and prayers used in this worship; the sacraments; perhaps the life of a Christian we know or read about who exemplifies for us the way Jesus told us to live.

According to Enns, the only way we can begin to understand why New Testament writers handled scripture this way is to understand the hermeneutical conventions of their time, which are rooted in the literary conventions of the Second Temple period, and to appreciate the degree to which the apostolic writers positioned their reading of Scripture in light of the life, death, and resurrection of Jesus.

Can we lose that salvation i believe so if we totally turn away from him by rejecting the conviction of the holy spirit in our lives.I say that because as a new christian i accepted Christ into my life and the holy spirit was convicting me to surrender my heart to him as Lord and i was resisting him i would not surrender to him fully and so he gave me a choice to either accept him or reject him.I believe he gives everyone the chance to make that commitment as Lord of there life.When we make that deeper commitment and follow him he will continue to perfect us through his holy spirit so that we conform to his image.By the way i knew that if i rejected him at that point that was it he would never bother me again i would have been eternally lost the thought was terrifying at the time.There was definitely a spiritual battle being fought over me i was very aware i needed to decide which side i was on.Thankfully i chose the winning one.brentnz

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)

Applied to the description of the Christian life, this means that our standpoint is directly opposed to that neo-orthodox doctrine which stresses the discontinuity of Christian faith with the rest of experience in such a way that it is asserted, for example, by Dr. Daniel T. Jenkins that there is «no kind of continuity between the «old man» and the «new man in Christ.»

He has a take on angels, Satan, and demons which I have never heard before, and which seems to fit the biblical text in a way that, if true, would cause me to read much of Scripture in a whole different way, and which would cause me to view life, and governments, and cities, and politics, and animals, and plants and pretty much everything in a whole new way also.

12 Even on the assumption of a Vitalism of essentially higher principles of that kind, which raise the organic, as an intrinsically higher level of reality, above merely inorganic matter, and constitute biology as an independent science, and even if we regard the entelechy factor as simple and indivisible, there would only be an eductio e potentia materiae when a new living being came into existence, if we excluded creation in this case in the way it is exemplified in the human soul, though that is not very easy to prove, and at the same time rejected the not at all absurd supposition that in the generation of new life below the human level what happens is only the extension of the entelechial function of one and the same vital principle to a new position in space and time within inorganic matter.

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.

By dying He has «consecrated a new and living way through the veil» which separated human experience from the world of supreme reality (x. 20).

Members who worship sporadically are much less likely to be able to see the world in a new way, given the power of intellectual, moral, and social values of the world in which they live most of their lives.

«You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness.»

If, as we have shown, the social phenomenon is not merely a blind determinism but the portent, the inception of a second phase of human Reflexion (this time not merely individual but collective), then it must mean that the phylum is reconstituting itself above our heads in a new form, a new ramification, no longer of divergence but of convergence; and consequently it is the Sense of Evolution which, suppressing the spirit of egoism, is of its own right springing to new life in our hearts, and in such a way as to counteract those elements in the forces of collectivization which are poisonous to Llife in our hearts, and in such a way as to counteract those elements in the forces of collectivization which are poisonous to LifeLife.

A halfway house for emotionally disturbed teenagers, tutoring programs for educationally deprived youngsters, a community service program for senior citizens, and a hot - line link with a substance abuse clinic, become, in Landry's sermons, ready references to ways in which Christ intervenes in the corporate life of downtown Metro City, to help translate the powers of death into the vitalities of new life.

Once this ultimate structure of divine - human communion has been actualized in the life of Christ, tried, purged, and refined in the crucible of the Way of the Cross, and given the double - sided efficacy to which we have referred subsequent to the events of Resurrection and Pentecost, the new aeon is present with a power and certainty as great as the size of God and the constancy of the divine love — that is to say, as great as a process - relational model of real contingency in the divine - worldly ecosystem will allow, given God's excellence and pre-eminence within that ecosystem.

The new way of life of the recovering alcoholic is a path along which he moves rather than a static goal which he achieves.

They function as bridges upon which we may walk to and fro from our private hurts to communicate with others, but never take a step off the bridge into a new way of life.8

Process thinker Francis G. Baur has suggested that the concept of «thresholds» of change beyond which a phenomenon is new in ways that transcend and fulfill its antecedents, but does not cease thereby to be in process towards other previously unimaginable dimensions of being, might mediate at this point between biblical eschatology and process - relational cosmology.6 After all, the eschaton is the completion of God's will for this cosmic epoch, but it is not implied in scripture that there is no life beyond eschaton.

There was also the undoubted fact that the «new movements» which the Pope supported — of which the Legion of Christ, with its lay wing Regnum Christi, was one of the mosteffective — were themselves deeply distrusted by those «liberals» who preferred, rather than living lives of holiness and self - denial, to live out their apostolates in the more congenial ways of the national and diocesan bureaucracies, the groves of academe and the haunts of the bienpensant media.

While these may contain valuable suggestions, it remains as a task for every generation to discover new ways in which to deepen and to enrich the basic experiences which make up the creative life of prayer.

You were taught, with regard to your former way of life, to put off your old self, which is being corrüpted by its deceïtful desïres; to be made new in the attïtude of your minds; and to put on the new self, created to be like God in true righteousness and holiness.