Sentences with phrase «other ways of speaking»

The Echo will recognize various other ways of speaking the same command, such as «Alexa, dim the Kitchen lights to 20 percent,» or even «Alexa, Kitchen lights 80 percent.»

Not exact matches

The way you speak, how you feel and how you make others feel it's all part of the learning process you need to embrace.

When I spoke with Pat Wadors, CHRO at LinkedIn, she told me that if she could pick just one way to measure engagement at her company, it would be if employees show up to work each day wanting to create a sense of belonging for others.

Partners must develop ways of speaking with each other that won't build resentment.

«Broadly speaking, stocks, bonds and many different other asset classes are expensive, and they are that way because of policy, not underlying fundamentals,» he says.

Speaking is my passion, and Impromptu Guru is my way of bringing my passion to light by helping others achieve their communication goals.

GFI aims for diversity in their hires primarily through hiring practices that are intended to help them minimize the effects of bias, such as encouraging staff to score applications anonymously, using generalized ability tests, and meeting applicants only late in the process.88 While they've hired many women, including in seven of nine director roles, they find that their team is lacking in diversity in other ways, and they've met with Encompass to discuss further steps they can take to develop their diversity strategy.89 One staff member we spoke to mentioned that they hoped GFI would be able to begin paying interns, which might help diversify their team by broadening the pool of potential interns who could afford to take a position with GFI.90, 91

Religion and faith are a personal choice and journey as is the lack of either; I raised my son and daughter much in the same ways I was raised and I am proud of their understanding and acceptance of Judaism, Christianity and Islam, that they do not look down on or speak ill of others who believe differently than they.

------- So then, bob, when I take on others for their beliefs and use my way of speaking, I am an offender.

But until we come to the end of ourselves then we are going to do and say what we want, even as it was with me: It's one thing to be a heathen, even as I was, but a whole other ball game to set our hearts on God and His truth; yet, that can only come when we are sick and tired of being sick and tired of our own lives and we just give up, we know then who has given up by the one they advocate for, even has given place to: Paul said; with my heart I want to do what is right, but my flesh does what I hate: This is when God's grace is sufficient, because our hearts are right with God, but our flesh is not: There is a war going on within these temples, therefore; even as our flesh wins out to do what we hate, our hearts are set on God and His ways which has been established in the Word of Truth, which then causes us to stand and speak forth what we believe, even as this causes a rending to happen within us, for Christ to be formed in us this needs to be, as we come up in His glories even for a better resurrection for them who believe: The heart wars against our flesh, even as Christ wars against the man of sin within: For out of the abundance of our hearts our mouth doth speak, therefore; if we speak not the Wholesome Words of our Lord, Then our hearts are still wicked: But to advocate for wickedness instead of Christ, one has become a teacher of lawlessness, he then advocates for the man of sin: Many who have come out of religion has done this, as they went from one mountain top «from the extreme right» of self exaltation (Religion) to the other mountain top «to the extreme left» of the (Heathen) and missed the valley in - between that is takes to humble us: One extreme to the other, and missed Jesus: Jesus is taking ones through the valley's to strip us down of all who we are before exalting us to be just as He, even as the Christ in us overcomes that man of sin (Adam) through theses valleys of contrast that cause a rending to happen within; and when we are rent in two, we stand on His word of truth, so we too can become one with Him, even as Jesus is with our Father: This is how Christ is formed in us: Thank - you Father; in Jesus Name Alexandria

Speaking for myself, although the same would be true for most of the others, I was working within a broadly Augustinian way of thinking about these matters» a tradition that sharply distinguishes between the city of God and the city of man, and insists that the one can never be transformed into the other.

I wonder what it would look like if there were 45 replies to your post that spoke only of the facts and absolutely NO opinion one way or the other.

And seeing God's love reflected in our life and relationships with others is wonderful — but the way she speaks sounds dangerously close to pantheism, the idea that God is some sort of general force of love.

There is a tone of awe in the way the other champions have spoken about him.

Since when did people of the Bronze Age were ever less intelligent or developed than we are today other than certain technological advancements, which by the way not even everything technologically speaking is necessarily more advance today it was say two thousand, three thousand, or even four thousand years ago, so I have no idea where you get that reasoning from.

Even so, looking at the transfiguration in conjunction with other Christophanies reminds us that such texts speak uniquely of Jesus Christ in ways that evoke from the church awe, fear and worship.

In my own case (and in no way am I saying that this is true for Julie or any other person who has been hushed up, tangled up or fucked up by an abusive system or a specific person), as I spoke my truth out loud to trusted friends and even a few strangers and unwitting passersby and heard their responses, I realized that I had formerly seen only part of the truth.

Professor Bates helps us see a way in which the New Testament speaks of the Holy Trinity: it recognises the Divine Persons speaking to or about each other in certain Old Testament texts.

I spoke about giving and sharing, how living with other people means that we can not always have our own way and how in marriage, as in our families and churches, we must place the interests and needs of others above our own.

But on the other hand, we must be willing to take the risk of finding for the gospel new ways of expression which will speak directly and vividly to the hearts of men in this age.

It gives us a way to speak fully and honestly about the work of Jesus without implying anything pejorative about other communities of faith.

I speak throughout Canada and internationally to churches, conferences, women's groups, universities, and workshops on topics ranging from spiritual formation, a sacramental view of living, being a Christian feminist, the ways that we can navigate change throughout our faith journey, the embrace of ancient church practices as a charismatic Christian, writing, social justice, and many other topics.

The language of mythology, or, as I myself prefer to say, metaphor, is the language which religion speaks; it can do no other, for religious faith is neither scientific formulae nor philosophical concepts, but a dramatic, poetic, symbolical way of speaking of the deepest realities and our apprehension of them.

[51] The Eucharist is referred to, almost euphemistically, in this way, precisely because the first Christians believed it was so holy, that it was barely to be spoken of to anyone other than believers.

Together with the opening line of the Letter to the Hebrews («In ancient times God spoke to man through prophets and in varied ways, but now he speaks through Christ, His Son...»), as well as many other biblical texts, this passage reveals to us a startling truth.

When you hear a Christian advocate personal purity, do you hear a judgment of yourself or others, or do you get angry because you don't want to live that way and then decide that the Christian's spoken point of view is a judgment?

First, though most Christians do not speak hatefully toward others or about others, the sad reality is that the media and the internet gives such examples of hate speech from Christians way more publicity than it deserves, which in turn gives the impression that this is the way all Christians are, which is not true.

Because of God's transcendence it would be mythological to refer to God's action in terms appropriate only to objects available, in principle at least, to ordinary sense perception.13 This especially means that one can not speak of God in terms of the categories of time and space; 14 i.e., whatever is predicated of God can not apply only to some particular time and space, but must apply equally to all times and spaces.15 Thus the implication of Ogden's criterion for non-mythological language about God corresponds to his statement of several years ago, that «there is not the slightest evidence that God has acted in Christ in any way different from the way in which he primordially acts in every other event.

Perhaps, as Kalamazoo's Dewey asserts, «the baccalaureate service can speak of the mystery, wonder and beauty of it all in a way no other event does.»

To speak of a leap into the light suggests that there are continuities of faith with the other ways in which we know the world around us, that it is this same world, which we already know in part, which is now seen for what it truly and ultimately is by reason of the light which is eternal.

He stresses the need to create new ways of speaking which will heighten our sense of human solidarity by increasing our sensitivity to the pain of others and enlarging our sense of «us.»

Viewed this way, the infinite is, so to speak, separated into two parts: on the one hand, the infinity of possibility which offers an inexhaustible supply of the new, bit by bit, and on the other, God's infinite unification of experience moment by moment.

We must find ways in the public forum to close ranks with Jews — and indeed with all other persons of good will — to speak unitedly about our common concerns.

Unlike Bultmann's demythologizing and dismantling of the biblical worldview and Tillich's culture - correlated philosophy of religion — they and a few others were the «canon» in those days (the sixties)-- in Barth's work I found a theology that spoke to the heart and one also presented in a provocative, passionate, and personal way.

A debate in which the thoughts are not expressed in the way in which they existed in the mind but in the speaking are so pointed that they may strike home in the sharpest way, and moreover without the men that are spoken to being regarded in any way present as persons; a conversation characterized by the need neither to communicate something, nor to learn something, nor to innuence someone, nor to come into connexion with someone, but solely by the desire to have one's own self - reliance confirmed by making the impression that is made, or if it has become unsteady to have it strengthened; a friendly chat in which each regards himself as absolute and legitimate and the other as relativized and questionable; a lovers» talk in which both partners alike enjoy their own glorious soul and their precious experience — what an underworld of faceless spectres of dialogue!

Your refusal to notice your own immature way of speaking to others shows arrogance, and an unwillingness to really look at anything beyond what you see it as.

It is refreshing in an age when Richard Rorty and his followers have told us that we can not speak this way to hear a philosopher doing so, but, at the same time, it is hard to know what to make of such talk in the light of Taylor's other claims.

To put it in the way in which others have spoken, both eucharistic celebration and proclamation of the gospel should always be in a fashion that is appropriate to the witness of the Christian past and at the same time available for the thinking and feeling of the people who take part.

But on the other hand, when in talking about sin one talks only of such sins, it is so easily forgotten that in a way it may be all right, humanly speaking, with respect to all such things up to a certain point, and yet the whole life may be sin, the well - known kind of sin: glittering vices, willfulness, which either spiritlessly or impudently continues to be or wills to be unaware in what an infinitely deeper sense a human self is morally under obligation to God with respect to every most secret wish and thought, with respect to quickness in comprehending and readiness to follow every hint of God as to what His will is for this self.

The man and woman faced each other land spoke of their pain and failure, and of the seemingly inexorable nature of their separation; of loneliness and the need to learn new ways of relating; and of the sense of death, which both were experiencing.

And if I have encouraged just one man to speak up rather than hiding in aocohol, or violence to himself or others, isoloting himself or other ways of unhealthy coping then i will have done a service in what I am shring.

There are places where he resorts to the imagery of myth and speaks of Christ as if he were living an unseen life with God in a heavenly realm above, from which he would descend to appear on the earth at the imminent end - time.38 At other times Paul could speak of the church as the body of Christ, of which the Christian believers formed «the limbs and organs».39 He exhorted the Galatians to «put on Christ as a garment», 40 he said to the Romans, «Let Christ Jesus himself be the armor that you wear», 41 and he told the Galatians how he was in travail until they «took the shape of Christ».42 In various ways Paul spoke of the risen Christ as an indwelling presence in the believer, the most moving passage being his own testimony, I have been crucified with Christ; the life I now live is not my life, but the life which Christ lives in me; and my present bodily life is lived by faith in the Son of God who loved me and gave himself up for me.»

They have spoken of how the Word became flesh, but in such a way that God in no sense becomes other than what he has been from eternity — a «becoming» which does not «become.

Either they had this psychological illusion, which would be very natural, or, what is more likely, when they tried to tell of their experience the only way they could tell it was in words that led others to think they were speaking of the bodily presence.

On the other hand, to speak of reconciliation, and to stand before the congregation in an open and vulnerable way, is to embody the beginning of reconciliation.

In fact, Scripture is pretty clear that we are never to speak of others in this way.

If only we would let pastors of all other Christian faiths speak in our pulpits and let the faithful of all denominations take communion in our churches, we would be on our way to showing the «true ecumenism of the Spirit.»

«Speaking Christian can become a way of suggesting a kind of spiritual status that others don't have,» he says.

What Mark S. and others are clearly pointing out that these church people can say anything at Citizens of the US and if they want to speak in an official capacity for the church, that's fine too, but they should in no way be invited to the planning table with the joint chiefs the same way that PETA can stomp their feet all they want to but aren't actually involved with congress on how to tax meat products.

In Paul's letters and the other New Testament letters, Jesus Christ (Jesus Messiah) and Christ Jesus (Messiah Jesus) became the ordinary way of speaking, so much so that many modern readers have thought of these expressions as Jesus» common name.