Sentences with phrase «present histories by»

Set in southern Greece and an abandoned Athens airport, the film deftly fuses the country's past and present histories by way of Kubrick's and Angelopoulos's signature techniques, cinematic tactics to warp or distort how the viewer experiences the passing of time.

Not exact matches

Knowing your history will make you more confident about the present and future by showing you where you've been and how far you've come, providing proof that you've advanced, and an inspirational vision of how far you could go.

«While [Ivy's] words appear anodyne and reflect the judicious position and celebration of America's history of peaceful transitions of power articulated by both President Obama and Hillary Clinton, they are an embarrassment to those of us who feel that the Trump presidency represents a clear and present danger to many values that are fundamental to both our nation and our profession,» reads Sorkin's message.

By contrast, she writes, King «situated the civil rights movement within the broader landscape of history — time past, present, and future — and within the timeless vistas of Scripture.»

They instead presented a complex, history - laden argument - plumbing his troubled childhood in Jamaica - that he had been brainwashed by Mr. Muhammed.

Extremes in observable conditions that we associate with some of the worst moments in history to invest include: Aug 1929 (with the October crash within 10 weeks of that instance), Aug - Oct 1972 (with an immediate retreat of less than 4 %, followed a few months later by the start of a 50 % bear market collapse), Aug 1987 (with the October crash within 10 weeks), July 1999 (associated with a quick 10 % market plunge within 10 weeks), another signal in March 2000 (with a 10 % loss within 10 weeks, a recovery into September of that year, and then a 50 % market collapse), July - Oct 2007 (followed by an immediate plunge of about 10 % in July, a recovery into October, and another signal that marked the market peak and the beginning of a 55 % market loss), two earlier signals in the recent half - cycle, one in July - early Oct of 2013 and another in Nov 2013 - Mar 2014, both associated with sideways market consolidations, and the present extreme.

The beautiful and dignified celebration of the liturgy remedies the dulling of Christian and human sensibilities, motivates Christian mission and service, and reminds us that the disciples of the Lord are ambassadors of the King of Glory, who bear witness that the present things are passing away in light of the radical reordering of history and the cosmos by the Paschal Mystery.

That's according to Streep (and more or less backed up by history), who aired some of this laundry while presenting an award to Emma Thompson, who just starred in Saving Mr. Banks, a movie about Disney himself.

Right now, in our present history, Islam has been taken over by Men who wants to control the world.

There follows from this concern the chief literary and scholarly characteristic of Pannenberg's writings - what makes them sometimes so complexly rewarding, and sometimes so utterly exasperating: his unwillingness to leave anything out, to make any point without seeking every possible source of its illumination, whether by exegeting great chunks of Scripture or by tracing a question through the whole history of philosophy or by suddenly sketching the present state of cosmological physics or by....

By «classical spirituality,» Wells is referring to the devotional habits and moral demeanor of the Protestant Reformers which had been «passed on in deepened pastoral form by the Puritans» and now have extended «down through history and into the present through people like Martyn Lloyd - Jones, J. I. Packer, John Stott, Francis Schaeffer, and Carl Henry.&raquBy «classical spirituality,» Wells is referring to the devotional habits and moral demeanor of the Protestant Reformers which had been «passed on in deepened pastoral form by the Puritans» and now have extended «down through history and into the present through people like Martyn Lloyd - Jones, J. I. Packer, John Stott, Francis Schaeffer, and Carl Henry.&raquby the Puritans» and now have extended «down through history and into the present through people like Martyn Lloyd - Jones, J. I. Packer, John Stott, Francis Schaeffer, and Carl Henry.»

The convictionâ $» endemic among churchfolkâ $» persists that, if problems of misapprehension and misrepresentation are overcome and the gospel can be heard in its own integrity, the gospel will be found attractive by people, become popular, and, even, be a success of some sortâ $ ¦ This idea is both curious and ironical because it is bluntly contradicted in Scripture and in the experience of the continuing biblical witness in history from the event of Pentecost unto the present momentâ $ (William Stringfellow, quoted in A Keeper of the Word, p. 348).

Our present global warming is not at all unusual by the standards of geological history, and it is probably benefiting the biosphere.

The general history here presented follows the direction suggested by Richard Garbe and developed by George Grierson in his article (5).

By making this material available for present - day purposes, they make it obvious to anyone using it that the writing of history is always manipulation.

The present situation is in no sense an accident of history; it is a deliberate perversion of the natural order by a minority, supported, with the blessing of the Catholic hierarchy, by the national army which in turn is supported by the American government.»

Another contribution along these lines published more recently is E. Jüngel, Paulus und Jesus (Hermeneutische Untersuchungen zur Theologie 2 [Tülbingen: J. C. B. Mohr (Paul Siebeck), 1964]-RRB-, where the existentialism is modified by the use of the «word - event» concept of the «new hermeneutic», and the present (Kingdom of God) and future (Son of man) elements in the teaching of Jesus are interpreted in terms of the nearness and distance of God to history.

«This picture by [an ultra-Orthodox] newspaper goes a step further by revising history to remove important women leaders from the historic room in which they were present.

The history of our salvation is marked by a feminine presence that responds actively and fruitfully to God's initiatives: first Israel, which is presented throughout the Scriptures in feminine terms (as the daughter of Sion or, in those times when the prophets urge her to repentance, as a faithless wife); then Mary; and now the Church (the bride of Christ).

(Editors» Note: This paper was originally presented on February 12, 1990, as the Black History Month lecture at the Heritage Foundation in Washington, D.C.) Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders, and the sin that so easily....

Thomas Kuhn's work on paradigm shifts in the history of science presents the idea that changes or increases in our understanding not only fill out gaps in previous knowledge, but at times bring about a reorganisation of the structure of the theories or paradigms by which previous ideas were organised and understood.

Only by a continual process of negating its own past expressions can the Word be a forward - moving process, and only by a process of reversing the totality of history can the Word be an eschatological Word breaking from the future into the present.

For the period from 1914 to the present, Blumhofer switches to the developmental model used by William Menzies in an earlier work, Anointed to Serve: The Story of the Assemblies of God (1971) She illustrates many of the points with fresh anecdotal material and brings into greater focus certain aspects of the history, such as the denomination's response to the New Order of the Latter Rain.

In order to interpret this core - principle of revelation, we must understand its essential presupposition; namely, that events are present «in» other events - present not just abstractly (through «eternal objects»), i.e., mediated by the «general,» but as singular events that effect their further history by their unique concreteness (PR 338).12 Whitehead recognizes precisely this constellation when he says:» [T] he truism that we can only conceive in terms of universals has been stretched to mean that we can only feel in terms of universals.

The author, warden of Greyfriars and lecturer in history and doctrine at Oxford, clearly poses the question of his title, examines the answers to the question proposed by Scripture, authoritative tradition, and a wide variety of contemporary thinkers, and then presents his own conviction, persuasively giving the reasons why.

the proof of Gods presence in us is not limited to the material or biological evolutionary development only, but most important scientific proof is the effect of His will in historical development of the world.A computer program now used and tested a powerful machine by inputing all recorded events in history during the last hundreds years and found out that it has a purpose and not random.Meaning that an intelligent being could have influence it.It is now presumed by the religious observers that it could be His will.The process now is under improvement, because the computers is not powerl enough the deluge of information and data since the beginning of history, some analyst believes that in them near future if the Quantum computers which is much powerful than the present coventional will be used, then dramatic results and confirmation will be at hand.

He begins by presenting a novel, brief history of arguments in analytic philosophy between moral realism (the view that moral properties are objectively real) and moral expressivism (the view that moral judgments are subjective expressions).

By this I simply mean that we live during the period of modernity — that period of Western cultural history that began with the Enlightenment of the seventeenth and eighteenth centuries and continues into the present.

Legend retains from the rubrics of history only the concern for sequence; yet in legend it is always a sequence determined not by past event but by present faith.

In his recent and final book Catholicism and Democracy, the late Cambridge scholar Émile Perreau - Saussine attempts to defuse that anger by presenting a long view of modern Church history.

Old Testament history consistently understands and interprets the present from the past; and if, thus, the past is in the present, its meaning for the present is precisely because it is past — by what God has done Israel understands what God is doing and what he will do.

For hermeneutics lives or dies by its ability to take history and language seriously, to give the other (whether person, event or text) our attention as other, not as a projection of our present fears, hopes and desires.

There never was a time in History that atheists exist, only in this present stage of our intellectual developement that they deny His exisrence, but it can be easily explained that they are just part of the dialectical process of having to have two opposing arguments or forces to arrive to the truth, The opposing forces today are the theists or religious believers of all religions and the other are the atheists who denies religion, The reslultant truth in the future will be Panthrotheism, the belief that we are all one with the whole universe with God, and that we Had all to unite to prepare for human survival that will subject us humans in the future.Aided by the the enlightend consevationist, environmentalists, humanists and all of the concerned activists, we will develop a kind of universal harmony and awareness that we are all guided towards love and concern for all of our specie.The great concern of the whole conscious and caring world to the natural disaster in the Phillipines,, the most theist country now is a positive sign towards this religious direction.Panthrotheism means we will be One with God.

The eschatological elements of the salvation history theme have implied that the fullness of life lies only in the future; consequently, American churches have often responded to human suffering in the present by pointing the sufferer to God's future.

, That Rylaarsdam's criticism is in part, at least, based on a misunderstanding of Buber's position and a difference in Rylaarsdam's own a priori assumptions is shown by his further statements that «Because of his individual and personal emphasis the notion of an objective revelation of God in nature and history involving the whole community of Israel in the real event of the Exodus does not fit well for him,» that Buber's view of revelation is «essentially mystical and nonhistorical,» and that «the realistic disclosure of Yahweh as the Lord of nature and of history recedes into the background because of an overconcern with the experience of personal relation» — criticisms which are all far wide of the mark, as is shown by the present chapter.)

Of course, the higher expressions of mysticism have always known a transcendence of images, but they transcend imagery by abolishing the profane consciousness, or by dissolving all that history lying between the present and the Beginning.

As being can never be studied as an independent object, the history of metaphysical thought can not be without implications for the history of being:» [E] very science goes through a process of historical development in which, although the fundamental or general problem remains unaltered, the particular form in which this problem presents itself changes from time to time; and the general problem never arises in its pure or abstract form, but always in the particular or concrete form, determined by the present state of knowledge or, in other words, by the development of thought hitherto.

Natural science, by the mouth of positivism, presented itself not only as a natural science, but as a substitute for history (under the name of sociology), a substitute for religion (under the Comtian name of «la religion de l'humanité») and a substitute for metaphysics (under the name of positive philosophy).

As we have seen several times before, the criterion of genuine hope in God's promise consists of a willingness to temper the sacramen - talism of our dreams by a willingness to look mystically into the future symbolized by our images, by a steady posture of patience and silence, and by a transformative praxis that refuses to escape from the troubles of present history.

In a study of his earlier pictures, Kolker notes that «Scorsese is interested in the psychological manifestations of individuals who are representative either of a class or of a certain ideological grouping; he is concerned with their relationship to each other or to an antagonistic environment... [and finally] there is no triumph for his characters» (A Cinema of Loneliness [Oxford University Press, 19881, p. 162) The Jesus of the Last Temptation fits this pattern (as do Travis Bickel in Taxi Driver, Jake LaMotta in Raging Bull and Paul Hackett in After Hours) By eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerBy eschewing any reference to a resurrection — and, in an interesting theological note, allowing Paul to suggest that his preaching of the risen Christ is more important than the Jesus of history — Scorsese presents the crucifixion as the final willful act of a man driven by a God who makes strange demands on his followerby a God who makes strange demands on his followers.

For the present, we may answer the question propounded at the beginning by saying that the Bible is a unity of diverse writings which together are set forth by the Church as a revelation of God in history.

I will be presenting the history as it has been experienced by the dominant white male tradition.

Altizer's position represents his attempt to grasp the inner logic of the Incarnation, though he is fully conscious of the fact that the profanity of contemporary culture plays an essential role in his formulation of a radically immanental interpretation of Christ.31 He presents a telling case against attempts in Christian theology to conceive God as an immutable Absolute wholly unaffected by the contingencies of history.

Picking his way expertly through three centuries of scientific history, from Newton on gravity (the force that causes apples to fall and planets to stay in orbit is the same), through electricity and magnetism (aspects of a single reality), to the present search for a Grand Unified Theory, he argued that the coherence of the physical universe progressively uncovered by science points to a «unity principle» at its heart.

Liberalism still spiritualizes the incarnate Christ by confining his actions to so - called history, as if that were a realm in which nature and the material elements of creation were not present.

The peculiar pathologies of our present are rooted in history and maintained by a comprehensive and potent network of cultural agencies.

They include the idea that people have a right to know that there is a difference between the Jesus of history and the various frames of faith in which he has so often been presented by the churches.

If science and technology are ever to be liberated from tutelage to the dominative powers of history, if the drama is to be «interrupted» redemptively rather than destructively, then Christian theology, which has itself been enticed time and again to legitimate dominative power, can contribute to that future by mediating more dialectically to the present the subversive memories of God's identification with the struggles of victims everywhere in the mystery and message of Christ Jesus.

Burge begins by outlining the geography and history of Israel and Palestine from the biblical period to the present.

Man was created to be a physical creature (dust of the earth), and an historical creature (shaped by human history, past and present).