Sentences with phrase «often live in a world»

The news should come as no surprise to any Christian, but economists often live in a world of their own, one in which men have but one motivation: themselves.

Children often live in a world of blended reality and fantasy.

Marilyn, or at least her screen persona, often seemed more like a little girl in a woman's body, a blonde baby doll who never quite grew up, and often lived in a world all her own.

Not exact matches

World Orphans» grantees, for example, live in places like Sierra Leone, Bangladesh, and Sudan, often with limited access to telephones and the Internet.

Not to mention it's more personal, visual, and we are living in a world where the visual is often regarded as a better engagement than the written.

Boston's Harvard Museum of Natural History has just launched «World in a Drop: Photographic Explorations of Microbial Life,» offering a rare and often beautiful view of tiny ecosystems.

We all wish we lived in a world where who you know matters less than what you can do, but that's often not reality, and not always for unhealthy reasons.

We've always understood this in the context of nature -; the «butterfly effect») is often cited albeit scientifically unproven -; where a material variation in any basic ecosystem could inadvertently harm countless other and different lives, but it's been underappreciated in the business world.

This world is a dangerous place to live, not because of the good people that often act in irrational and / or criminally wrongdoing ways within the confines of their individual minds, core or enterprise groups, but because of the good people that don't do anything about it (like reveal the truth through education like Financial Samauri is doing!).

In The International Living Guide to Retiring Overseas on a Budget, published by Wiley, Haskins and Prescher provide a step - by - step roadmap to finding the world's best communities for English - speaking retirees seeking a happier, healthier, more affordable life in some of the world's most beautiful and accommodating destinations... often on as little as $ 25,000 a year or lesIn The International Living Guide to Retiring Overseas on a Budget, published by Wiley, Haskins and Prescher provide a step - by - step roadmap to finding the world's best communities for English - speaking retirees seeking a happier, healthier, more affordable life in some of the world's most beautiful and accommodating destinations... often on as little as $ 25,000 a year or lesin some of the world's most beautiful and accommodating destinations... often on as little as $ 25,000 a year or less.

While it's true that people often use cryptic language to show off, just as often it's simply a case of forgetting that there are those in the world who don't live and breathe the markets.

Some rights reserved.Every so often, moments come along when what seemed like a tinfoil - hat conspiracy theory is confirmed as true, and people are forced to say goodbye to the world they thought they lived in and adjust to the one they really lived in all along.

Freelance copywriters like me can make a living — and often a very good living (in excess of six - figures per year)-- from just about anywhere in the world.

In our own lives, we can often wonder if our actions have any worth in the worlIn our own lives, we can often wonder if our actions have any worth in the worlin the world.

Too often, however, she is content to settle for the path of least resistance, language and images gathered not from authentic life in the fallen world but from the smooth pandering of liberal mainline sermons.

That's not an unimportant task when, living in the topsy - turvy world of postmodern moral laxity, those who are convinced of the possibility of morally certain knowledge often feel like the last sane men in the madhouse.

But some of the most Christ - like people I have known in my life, the ones who have changed the world, are doing it in ways that we often think are beneath us.

His statement of the gospel is couched too often in language and in a context which bear little or no relationship to the circumstances, the accepted ways of thinking of the world both scientifically and philosophically, in which the hearers live.

To live simply, unconcerned for the «cares of the world and the delight in riches,» which Jesus said so often choke the word (Matt.

While it is certainly true that we, as members of the Church, often fail to live up to our primary vocation to be the presence of Christ in the world, we also recognise that the Church is of divine institution.

Unlike other addictions, this one is often invisible to the world and most people continue to function in their day - today lives.

We live in a world where evil exists in plenty, and often prospers.

Lewis often criticized other scholars for thinking that just because they lived in 1960, they knew more about how the world worked and what God was like than people who lived in say, 60 AD.

People who have problems rationalizing something like that are often people that live in the world of the unattainable «moral» dissonance that comes with the psychology of the modern religious person.

This makes viewing the movie great fun because we, who are so often buffeted about in the world by not knowing how life works, here know what the world doesn't.

Amid the way of personal existence, we identify with and cling to past and future experiences in our own life - stream, accentuating our own continuity over time, but often at the expense of also identifying with other people and the rest of the world.

This is often our approach to liturgy and social life: we try to «read» the liturgy for symbols and meanings that we take out and apply in the «real world» — the offering means we should give of our wealth, the kiss of peace means we should seek peace in international relations, and so on.

He explained: «They are often people who are unable to put themselves in the shoes of religious believers and understand a way of looking at the world that says that this defines your whole life, every single aspect of who you are and what you are.»

Consequently, although Jesus himself had lived in the Near East, it was as a religion of Europe that his message came to the nations of the world and the islands of the sea — a religion of Europe both in the sense of a religion from Europe and, often, a religion about Europe as well.

Third, the context has shifted: in contrast to the traditional Catholic conception of the political community, and politics within such communities, as the means of achieving real if limited justice for human life in the world, and a corresponding theory of international relations, recent Catholic thought on war often treats the state as a locus of injustice and the goals of particular states as inherently at odds with the achievement of common human goals, while an internationalism defined in terms of the United Nations system is proposed as the best means to those common goals.

Martin Luther presented the theology of Sola scriptura that the bible is the sole source to live and understand what Christianity is all about... but the bible itself does not come with a table of contents to prove that it is correct which is why the bible itself says that the CHURCH is the pillar and foundation of truth... remember that the church existed before even the bible was even put together... To understand the bible you cant just rely on your own interpretation like the protestants often say... The truth is always absolute and hence the teachings of the bible HAS to be absolute which is why the church is said to be ONE in nature (in every sense of the word), HOLY, CATHOLIC (Universal in teaching in every corner of the world) and APOSTOLIC (roots dating back to Jesus himself)... Now figure out what is that one church... The church put together the bible and the holy spirit always protected the church against false teachings and 1600 years later came about the teaching of Sola Scriptura... Protestants... look within and see whats wrong with this teaching.

Today, if any living Catholic novelist or poet has a major reputation, that reputation has not been made by Catholic critics but by the secular literary world, often in spite of their religious identity.

Often in matters of sex this respect for life's sanctities is associated with a sense of mystery, fortunately not yet dissipated by pestilential amateurs trying to save the world by telling all they know.

«We live in a world where it feels as though the darkness is falling ever more severely on whole swathes and regions and in which the light of the news often seems to go out», he said.

What I have particularly in mind is that while there is much talk about taking Jesus as a key to the interpretation of human nature, as it is often phrased, or to the meaning of human life, or to the point of man's existential situation, there is a lamentable tendency to stop there and not to go on to talk about «the world» — by which Miss Emmet meant, I assume, the totality of things including physical nature; in other words the cosmos in its basic structure and its chief dynamic energy.

The problem, Boe, is that living in a fallen world, we are all too often expected to submit to those who do not know us, do not love us, do not necessarily know what they're doing and certainly don't care about us as if we were their own selves.

It is not easy to live in the reality of the world around us which so often is in opposition to the Gospel.

Though I own nearly 10,000 books, read Greek and Hebrew in my study, and can use theological terms with the best of theologians, people often say that my teaching is easy to understand, helps them with their questions, and provides guidance for practical Christian living in this world.

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.

This sense of the world's presence, appealing as it does to our peculiar individual temperament, makes us either strenuous or careless, devout or blasphemous, gloomy or exultant, about life at large; and our reaction, involuntary and inarticulate and often half unconscious as it is, is the completest of all our answers to the question, «What is the character of this universe in which we dwell?»

He did not appear to need God, and he circulated smoothly in an often irreligious world of art, literature, and politics, yet he was a staunch Catholic who thanked God for the benefits of his life.

Christians often quote: John 3:16 — For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

She evokes his delight in «the world» together with his vivid sense of its brokenness; his dedication to the life of the mind along with his awareness of the limits of reason; his ease amidst cultural pluralism and multiple interpretations; his understanding of choice as always constitutive and often tragic; his struggles with temptation and doubt.

The kind of phenomenological method which is often advocated is of a non-metaphysical type; that is, it is interested in description, in terms of how living religion, as a matter of deepest intuitive observation, effectively operates in human experience in the world where men live.

We are often unconsciously thinking of what our choices communicate to the world about who we are and what we value and what our purpose is in this life.

Schubert Ogden has written an essay on «The Strange Witness of Unbelief» (included in his book The Reality of God, SCM Press, London, 1967), in which he demonstrates how often it is the very negators of meaning whose way of life, attitude toward others, and struggle for a «better world» exhibit a dim yet pervasive feeling of significance in the world and in their own existence, a sense of meaning that (as Ogden argues and as I believe) is a hidden working of divine Love in their hearts.

Second he says, those who are academic and gay often live in a different world, blending in with the strata that has things sort of together and is not gay.

One of our problems is that we have not asked the laity to make available for the mission of the church what it already knows about the world in which it lives, which is so often a world different from the one the parson preaches about.

De Lubac is often depicted as a «progressive» theologian who fought against the insular character of pre-Vatican II Catholicism in order to advance a vision of the Christian life more «open to the world.»

They also should pray for him to lead the world toward peace and «to model what it means for an often - divided nation to live in peace and civility with one another, even when we disagree,» he said.