Sentences with phrase «ordinary life of a person»

The series, which was taken using only an iPhone and rather tentatively, captures the ordinary lives of people living in the world's most secretive country.

When I take my camera along, what is most exciting and difficult to capture is not the rare bird, but the ordinary life of a person living it quite differently.

Not exact matches

James goes into detail about his book, the amazing stories from his personal interviews with ordinary people with extraordinary achievements, and some ways of acquiring knowledge and applying it to your life and start winning yourself.

Drawing on his life story, as well as conversations with ordinary and extraordinary people he has met along the way, Dr. Bob presents a compelling framework that will define and dramatically enhance your experience of what it means to be human.»

But ordinary people are investing some of their life savings in cryptocurrency.

TONY CAMPOLO: This new group of young people that you sometimes call «ordinary radicals» includes some who are living in the intentional community called the Simple Way.

Watching ordinary people sink into an ordinary plastic tub in an ordinary school gym in an ordinary small city in western Canada is one of the most extraordinary and sacred moments of my life.

Serendipitously, two weekends ago when he did that, it was a chapter about how discussions of theology need ordinary people to be involved, how well - educated and well - read and well - travelled scholars also need us low church experiential local folks talking about how we see and experience and know God, about how theologians are hiding in every walk of life.

In 1973 I met him again in Cambridge, Massachusetts, a broken man, living, he said, on social security, and bitter about what he called the greed and duplicity of men who had brought down his life's work and that of thousands of ordinary people.

I have been searching all my adult life for the biblical concept of ekklesia — a gathering led by the presence of God where ordinary people are free to share and minister to one another according to 1 Corinthians 14:26.

Three children experienced a series of extraordinary visions in 1917 and were given a message that was both extraordinary and very ordinary: people must pray and do penance (that was the ordinary bit; these things are central to Catholic life, always have been and always must be) and failure to do this would ensure that evils would be spread by Russia across the world (an extraordinary statement to make to children living in an obscure corner of Portugal with limited access to any knowledge of Russia or indeed to anywhere else outside their local area).

They forgot that they were all creatures of God, who chose to seek welcome in the midst of an unsettled country, to build a dwelling place with the lives of ordinary people, to make whole the earth by seeding it with heaven.

Now if we turn from the life of Christ to our ordinary experience of people, most of us would probably agree that there are certain types of men and women who need to be shocked or jolted out of their self - love and complacency before they can begin to see and appreciate what we and constructive love is trying to do.

We are ordinary people living the nitty - gritty of everyday life in union with Christ.

Certainly the new element can not simply be separated from one's ordinary life, but by fulfilling the precepts of the catechism and the commandments of the Church and being in this sense a good Christian, we have not yet adequately responded to God's call to our concrete and unique person.

God, after an, did not assume the guise of a remote Rabbi who simply declared the principles of eternal truth, but in the Son he compassionately entered into the life of ordinary people and declared to them what God's Word meant to them.

That kind of historical evidence has emerged often enough to suggest that rather than having enormous premature babies, ordinary people like Hannah and Elijah were having premarital sex (Family Life and Illicit Love in Earlier Generations, by P. Laslett [Cambridge University Press, 1977]-RRB-.

That order is made up of priests who have left the Catholic Church behind and now live ordinary lives just ministering to the people without judgment and without inflicting fear upon them.

These signs are made by ordinary people from elements of everyday life.

Christians wish to minister to these kids — by teaching them the norms about men and women, about sex and marriage, that have brought decency to the lives of ordinary people for millennia.

These are ordinary Christians who feel overwhelmingly that their Christian beliefs are being marginalised and that as a result it is becoming far more difficult to live as a person of faith in the UK...»

He comes from a long tradition of Christians working to improve the lives of ordinary people, particularly the less fortunate among us.

We rightly take up the legitimate question of whether our present economic structures provide a living wage for ordinary people.

They were to all appearances very ordinary people, usually devoutly religious people, who knew that some things must not be done and who put their lives in the way of the doing of such things.

On the contrary, «fundamentalism has offered ordinary people of conservative instincts an alternative to liberal faith in human progress, a way of making sense out of the world, exerting some control over their lives, and creating a way of life they can believe in.»

I wondered why an indigenous Korean understanding of the impact of the gospel on the lives of ordinary people, i.e., a Korean evangelical theology, had been jettisoned in favour of a second - hand Western evangelical theology.

And it is not only exceptional figures but countless ordinary people whose lives have been deeply touched by the daily recitation of the Psalms across the whole spectrum of liturgies.

In good Aristotelian fashion, therefore, Lewis thinks of all the ordinary decisions of life as forming our character, as turning us into people who either do or do not wish to gaze forever upon the face of God.

Somehow, a belief system that teaches people that they are the center of all the universe, created in the image of the most perfect being imaginable, strikes me as a bit more of an ego trip than accepting that we aren't destined to live forever because of our «specialness», but that we live our short lifetimes and die like every other living thing on the planet, our bodies decomposing and ultimately entering the food chain once again, on a tiny speck of a planet in an ordinary, remote backwater of the universe.

Attempts to reconceive the contexts of ordinary life and neighborhood, to replicate with more a sense of realism than an impulse toward beautification, to help imagine the lives of the people who built and used old houses of worship, make preservation worthwhile.

If we had tried to run away from the discomfort of not - being - radical, we would have missed the gift of ordinary, the gift of our own lives and the people around us.

A virtuous leader helps the ordinary people to live a life of virtue.

I've found that most people — including many law professors — have a great deal of difficulty wrapping their minds around the idea that the Court would permit the intentional destruction of a healthy infant who was capable of living outside his or her mother's body, when the mother's health (in the ordinary meaning of that word) is not in serious danger.

One is the world of normalization, depicting disabled people not unlike ourselves, people who have been wronged by their unnecessary exile from ordinary life and who, therefore, deserve our support.

These forces are the stuff of everyday life: rates of birth higher for Mexicans and Mexican - Americans than for most other ethnic groups; a chain of entirely legal immigration, as Mexican - Americans bestow residency and citizenship on their spouses, children and parents; and a practice of illegal immigration that is, in the vast majority of instances, born from ordinary people exercising common sense.

But religious love is only man's natural emotion of love directed to a religious object; religious fear is only the ordinary fear of commerce, so to speak, the common quaking of the human breast, in so far as the notion of divine retribution may arouse it; religious awe is the same organic thrill which we feel in a forest at twilight, or in a mountain gorge; only this time it comes over us at the thought of our supernatural relations; and similarly of all the various sentiments which may be called into play in the lives of religious persons.

If secret confession, to priests and psychiatrists, had a really good record of accomplishment, we should be glad enough to be spared the embarrassment of having the «ordinary» people in our lives know who we are.

At the very least please take the reference to him off your home page — his contribution, (ill informed rants), to the daily living of ordinary people does not warrant that degree of validation, attention or publicity.

Their theories do not directly «create a framework of interpretation which can provide an overall orientation for human life» for most of us ordinary people.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

In the ordinary sense we have more «Government» than ever, i.e., massively expensive regulatory bureaucracies micromanaging ever more details of people's lives and livelihoods.

Folklore, of course, consists of micro-traditions passed down within communities as part of the ordinary ways of life of the people in those communities.

This alienation is a natural part of existence; that is, it belongs in the typically expectable repertoire of ordinary people in everyday life.

Stephen Crites has this pointed observation about the way in which truth is communicated by ordinary people — including those men and women of the First Century who experienced the Christ event in their own lives:

For years theologians have been cutting themselves further and further adrift from the broader sets of meanings by which ordinary people steer their lives; yet at the same time they have clung desperately to the notion that they speak as autonomous experts, that their definitions of what is real are sufficient.

Such antimodern models of «critical traditionality» come out of the life experience of ordinary people in India and provide working examples of tolerance and pluralism not by ejecting religio - cultural particularities but by utilizing them for the good of all.

Because the miseries of traditional life are familiar, they are bearable to ordinary people who, growing up in the society, learn to cope.

This is our hope and prayer for all the young people who experience Explore — that they may see through the ordinary life - experience of couples, the extraordinary Christ - centred fidelity of spouses, shaped and refined by the beauty of a lifetime of love and commitment.

James Tolhurst FAITH Magazine May - June 2007 An article in the new Harper / Collins Encyclopaedia of Catholicism caught my eye because in it Fr Regis Duffy OFM (A Professor at St Bonaventure's University in Olean NY) says that «private devotions flourish when the Church's liturgical life is poorly understood or when it does not satisfy the spiritual needs of ordinary people.»

History based on the social - historical interpretation of data is concerned with ordinary people in their ordinary daily lives.