Sentences with phrase «of time as»

One of these, that of Ipuwer, arraigns the social and political life of his time as sharply as Amos:

I guess I won't know FOR SURE until the end of time as we know it...)

Rabbi Maurice N. Eisendrath, president of the Union of American Hebrew Congregations, also has challenged Jews to «render unto Jesus that which is Jesus»» and to acknowledge that «his influence was a beneficial one, not only to the pagans but to the Jews of his time as well.»

Using a phrase of Locke's, he speaks in Process and Reality of time as a «perpetual perishing.»

They are instead already established, relatively settled and accepted over a period of time as social conventions.

I am more than disappointed that the Tony Jones» support team is unable to appreciate what's good about the U.S. Constitution and the First Amendment and the rights they use all of the time as pastors / speakers / bloggers / writers and authors but don't want anyone else to have!

For instance, perhaps we do not have to think of one notion of time as more fundamental than another — perhaps we can find ways of conceiving of epochal time and continuous time as basically complementary.

Many years ago, Malcolm Muggeridge referred to the cover of Time as «the most coveted stained glass window of contemporary culture.»

All we can think of is the end in time of everything that characterizes the world of time, the end of time as we know it.

«When I lie on my back and look up at the Milky Way on a clear night and see the vast distances of space and reflect that these are also vast differences of time as well, when I look at the Grand Canyon and see the strata going down, down, down, through periods of time which the human mind can't comprehend....

Don't you think we should take a serious look at death / dying, the neurology of DMT, maybe the structure of time as it relates to passing away?

He has come to realize time as evolutionary, as creative of novelty, as opposed to the classic view of time as negative, as going on without purpose since the universe is finished.

For example, because of his theory of time as asymmetrical, Hartshorne believes we always face a future which is at least partially indeterminate, hence it is even more difficult than MacIntyre admits to determine the narrative order to our lives.

Our proposed explanation can also help us make sense of the experience of the general acceleration of time as one grows older.

The solution of the eternal recurrence depends essentially on Nietzsche's conception of the external, independent relation of time to becoming and willing, coupled with his notion of time as infinite and the becoming universe as finite (TSZ 178).

What is more, by insisting on speaking of time as in actual occasions rather than actual occasions being in time, Whitehead makes it possible to speak of the experience of time.

If one accepts Whitehead's definition of time as «the conformation of state to state, the later to the earlier,» and if one assumes that the past really changes, then we would have no conception of time because there would be nothing definite or determinate for the present to conform to.12 The distinction between the past and the future seems to be at least partly defined in terms of determinateness and indeterminateness.

It is the doctrine of the Mystery of God, the divine Word, in whom all things do consist and hold together, who holds the primacy in all things, enfleshed at the end of time as the Heir of the Ages and the final manifestation of the meaning of Creation and of the saving intentions of God for all His creatures, the angels and mankind.

My 86 year old great uncle who has been with the same man happily for 40 years, a good deal of the time as mayor of a decent sized city (no, not in the backwater US) has had one of the greatest, happiest lives I know.

When we say that a goal of pastoral care is to lead toward the true valuation of each moment of time as having its destiny in eternity, we imply no rejection of the worth of this created world.

Was he a prisoner of his time as well?

In this realm the individual is his own master; he is free to determine the use of his time as he will.

Personally, I am in awe of the idea of time as a creator rather than a third grader mentalty explanation of an invisible super being.

Leisuretime activity is more frequently consummated within a brief span of time as compared with the years - long cumulative character of most work.

Biologists spend a lot of time as undergraduates and graduate students and post-grads and post docs before they could really be considered well educated in the field.

A story sustains the precariousness and openness of the situation until it reaches its end, and does so by virtue of that power of imagination, or what I called memory that penetrates the future, to envisage a stretch of time as both sequentially related and also developing through human opportunity, intention, decision, and being acted upon.

It thereby also allows us to identify battlefronts between rival conceptions of time as well as to establish some of the relationships between the different concepts.

What is the classic notion of time as uniquely serial?

In other words, there is a complete paradox if we attempt to look at the ordinary physicist's view of time as anything more than an abstraction.

Therefore, in terms of the notion of time as perpetual perishing, it can not be said that some concrescing prehensions are earlier than others.

You might think of the field over a period of time as an entity of some sort having an identity, but this will not work, because you could have taken equally as well another Lorentz frame in which the identity was the field along another space - time track.

Fowler: Is it better perhaps to think of time as antientropic?

She invites her readers into Christian practices that heighten both the spiritual and relational dimensions of time, so that we may live with greater authenticity as people created in God's image — with an awareness of time as a gift rather than a burden thrust upon us by our daily planners, and with a sense of being «attuned to the active presence of God.»

But only God truly know his impact in this vapor of time as compared to eternity.

In fact, with a view of time as negative, as source of mutability and contingency, some other way has to be found to explain time's origin in order to safeguard God's causality, by saying, e.g., that time is the measure of the degradation resulting from the fall, or that God created a metaphysical and finished universe through an instantaneous creation in which every species, was present from the beginning, instead of a world of becoming and growth.

So far, we have analyzed the notion of the fullness of time as implying the fullness of being, of activity and the absence of contingency.

With this view of time as contingent and negative, God's eternity could not be equated with time or have anything to do with time.

Regarding the popular view of time as a straight line stretching backward and forward, it should be observed that it is not only naive as Von Rad has mentioned, 32 but also quite unreal and non-evolutionary.

The reason for our failure to see that time could evolve from contingency to non-contingency without being destroyed is perhaps due to the popular image we have of time as a straight line that goes on and on.

Rather than speaking of our time as a post-Christian age, the contemporary Christian might more truly say that the Word appears in our history in such a way as to negate its previous expressions.

But with the Greek view of time as contingent and destructive, the early theologians who had to preach the faith to the Greeks could not very well speak of God as the Fullness of Time.

It is this contingency of time that I wish to question, I believe that along with the Greek notion of eternity, the «hellenic notion of time as contingent should also be dehellenized.

A contemporary faith that opens itself to the actuality of the death of God in our history as the historical realization of the dawning of the Kingdom of God can know the spiritual emptiness of our time as the consequence in human experience of God's self - annihilation in Christ, even while recovering in a new and universal form the apocalyptic faith of the primitive Christian.

The importance of time as a major structure in Christian worship must be rediscovered.

Nietzsche was, of course, a prophetic thinker, which means that his thought reflected the deepest reality of his time, and of our time as well; for to exist in our time is to exist in what Sartre calls a «hole in Being,» a «hole» created by the death of God.

The Middle Ages compromised between antiquity and modernity, conceiving of time as a spiral.

Over the course of time as we learn more about the world around us scientific explanations have displaced many supernatural explanations.

One side tenderly enraptured by the notion of a few, great sacred texts to be preserved against the ravage of time as a precious resource without which we shall surely perish as a people.

He holds that becoming can not have an instant of time as a locus but must be extended and must end in an atomic occasion.

Changing peoples mind about Christianity is a waste of your time as Christianity doesn't matter, right?