Sentences with phrase «of language concerns»

Aimed at teens, this fantasy tale steers clear of language concerns, sexual content and drug / alcohol use.

But at the last minute, Tom Coburn, Republican senator from Oklahoma, placed a hold on the bill because of its language concerning embryos and fetuses, among other things.

A recent reworking of language concerning climate change on a Wisconsin government website could be replicated under a Trump administration.

Not exact matches

«But we have some concerns about the language of the bill.»

Many courses exist (many of which, logically, are offered online) where you can learn the language of website creation and can learn about the details, like how to set up shopping cart systems, security concerns, etc..

Porter raised additional concerns about language used in posting tools that allows users to post about «suspicious activity,» a category she views as overly broad, as opposed to restricting reports to notifications of specific crimes that were witnessed.

It should be one of our main concerns to know what God intends when the Bible uses this language, so that by God's grace we may experience it and help others do the same.

Several of our attorneys that practice in this group are fluent in Mandarin and Cantonese, dialects and English, and we are able to prepare documentation in these languages and liaise with local PRC counsels to address related issues and concerns.

Concerning «getting pearls of wisdom» from research and review of original documents posted on the Internet, versus doctrinal justifications by a specific denomination which begin with enamored language, such as «most convincingly», «sublime article», «holy Christian faith», «believe and confess»....

If we take Father Schall's pointed jest and explore it in relation to Walker Percy's own long journey, we see the heart of Percy's concern, a concern central to his fascination with the mystery of sign, of language, in relation to the reality we experience either by a deportment through ordinate sentiment to reality or a deportment of sentimentality, that is, a manner divorced from reality.

Some Africans of both genders are concerned about exclusive, hierarchical language, but most seem content to continue with these patterns.

Second, strong claims in some of my earlier statements concerning the universal intelligibility of God's revelation in Jesus Christ have been replaced by more restrained formulas that take more account of the intricacies of human language and belief.

In typically bland bureaucratic language, the State Department calls these «countries of particular concern.»

Concerning God, Clement pursued two fundamental principles: that God is beyond the reach even of abstract human language and therefore must be identified by what God is not, but that, at the same time, God must be understood as «the omnipotent God» (Stromata, 1.24): «Nothing withstands God, nothing opposes Him: seeing He is [42] Lord and omnipotent» (1:17).

While couched in different language, Catholic social teaching has much in common with this approach, in its overriding concern to safeguard the unique dignity of every human person, created in the image and likeness of God, and in its emphasis on the duty of civil authority to foster the common good.

The story of creation and the story of the fall, for example, like the account of the last things in the Book of Revelation, may properly be called myths, since they are concerned with absolute beginnings and endings or with universally predicable truths, about which no precise conceptual statements can be made and which are best expressed in pictorial language.

Christians have for some time been concerned about a perceived shift in the language of Washington from «freedom of religion» to «freedom to worship.»

The Chief of our Clinical Psychology Department, Dr. Thomas Kiresuk, has noted that once he lets his patients know that he is interested in their religious concerns, his patients frequently will be more expressive in using religious language than when using the language they think he wants to hear.

The language of print is much more concerned with meaning than with sound, as it should be.

I have to leave my immigrant church, a concern for first generation congregations who saw and still see churches as a both a strategy and physical space to connect generations divided by language, education, power, and levels of assimilation through faith.

What men of faith may choose to do, even in the quite near future, concerning this dilemma of the language of faith, is yet not clear.

What I find tragic is that we do not have adequate social or theological options (visions, in my language) to provide a more viable articulation of these concerns.

Theology as a practical discipline does not invite fascination with the subjectivity of the believer, for its primary concern is how the self should be shaped to correspond to the object of religious language.

Sometimes the most secular of scholars found that what Frei was doing, with his attention to narrative and his interest in the language that shapes a particular community, made more sense to them than the work of many theologians much more systematically concerned to address other academic disciplines.

Demonstrating sensitivity to language is another way in which male senior pastors can identify themselves with one of the major concerns of clergywomen.

The language of ideology sounds great; it reflects concern for others and notable religious principles, but it also happens to protect a self - seeking, status - quo theory or social practice.

But I am too, and those of us who do not pray in tongues or with spiritual prayer languages often get concerned about what we hear from those who do, that we are not truly using all of our emotions and feelings to communicate with God, and that we are missing out on a true spiritual connection with Him, and so on.

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 concerned:

What's happened, of course, is that over the past thirty years the central purpose of Catholic worship» the Eucharist» has been all but lost in a sea of concerns about community building, lay ministry, liturgical language, battles over music and statues, and yet more community building.

The problem is still raised in its classical form as the persistence of the disembodied soul, but the question really concerns the retention of subjective immediacy for any occasion, and Whitehead's language suggests that there may be «a peculiarly intense relationship of mutual immanence» between the occasion and God supportive of its subjective immediacy.

Those who use language to express themselves — rather than to communicate something of value to others — are not concerned with either the situation in which they speak or the persons to whom they speak.

Even if all religion (and religion always uses the language of myth) were exclusively concerned with the relation between God and man, the existentialist approach would be too narrow to comprehend its whole range.

Although the language of the poor is more concrete, more action - oriented, and more bound to pragmatic and utilitarian concerns, it is not necessarily more limited.

«92 Grasping generates solution to immediate problem as well as universalization of the images» particularity.93 W. Berry notes with concern that «the most powerful and the most destructive change of modern times has been a change in language: the rise of the image, or metaphor, of the machine.

«We have just religion enough to make us hate, but not enough to make us love another» wrote Jonathan Swift.4 He may be pressing his point, but it seems as if religious language is more specific articulating the role, place, needs, concerns of its own people and is if anything rather general when addressing the other as significant other.

Their «criminally stupid strategy» of removing central economic distinctions from the table has made them easy prey for their enemies: «[B] y dropping the class language that once distinguished them sharply from Republicans they have left themselves vulnerable to cultural wedge issues like guns and abortion and the rest whose hallucinatory appeal would ordinarily be far overshadowed by material concerns.»

In his earlier writing, Pinnock's Biblically derived qualifications concerning inerrancy were based on the facts that modern historiography was unknown in Biblical times, that writers use the language of simple observation (e. g., the sunrise), that figurative and mythological language is used (Isa.

Whereas the Niebuhrian generation was concerned that what is said theologically make sense in the intellectual climate shaped by modern thought, the new approach is to recognize that all thought is a function of language, and that all language is culturally specific.

These letters show more concern with the language of obligation as it is related to the language of faith.

This stakes out the claim that language and its proper use in matters theological is a fundamental concern of the theologian of the cross.

In this latter, we are concerned with the fundamental rights of the human person for freedom and equality irrespective of gender, language, culture, race, caste, creed or anything else.

While many of the catechists and leaders of RCIA were concerned about questions such as multiculturalism and inclusive language, the participants whom RCIA is to serve want a greater emphasis upon doctrine and what makes the Catholic Church distinctive.

@jf well your information about the New Testament is about as accurate as your Old Testament knowledge, The prophecies of the Old testament concerning Christ could not have been written after the fact because we now have the Dead Sea Scrolls, with an almost complete Old Testament dated 100 - 200 years before the birth of Christ, Your interpretation of God at His worst shows a complete lack of understanding as to what was being communicated.We don't know what the original texts of the New Testament were written in as to date there are no original copies available.Greek was the common language of the day.Most of the gospels were reported written somewhere in the 30 year after Christs resurrection time frame, not the unspecified «long after «you reference and three of the authors knew Jesus personally in His earthly ministry, the other Knew Jesus as his savior and was in the company of many who also knew Jesus.You keep referencing changes, «gazillion «was the word used but you never referenced one change, so it is assumed we are to take your word for it.What may we ask are your credentials?Try reading Job your own self, particularly the section were Job says «My ears had heard of you but now my eyes have seen you.Therefore I despise myself and repent in dust and ashes»

«If we are truly concerned to develop an ecology capable of remedying the damage we have done, no branch of the sciences and no form of wisdom can be left out, and that includes religion and the language particular to it.

He notes that Marxists share with conservative philosophers a disdain for concerns about the meaning of language, but he observes that it is exactly at the level of language that the moral inadequacies and corruptions of our age are evident.

A fifth and final statement in elaboration of the idea of realistic and responsible Biblical preaching concerns the matter of language.

This is the more strange because the more deeply a concern is loaded with history, the past, things accomplished long ago, the more a church understands herself as a «pilgrim people of God» — that is, called, continuous, on the way, starting with a constitutive deed and living out her life in a hope which is both a given and an awaited consummation — the more clearly the church understands that, the more embarrassing her problem with a flat and impoverished language.

Our concern for opening the boundaries of the mind in our religious language requires love and imagination.

Metaphysics is concerned with getting at the nature of reality, using similar specialized language - games.

The return of conservative Christians to political activism in the «70s and «80s informs Harding's work, but the author is less concerned with history as such than with the language comprising and creating that history.