Sentences with phrase «present histories which»

These couples present histories which may or may not involve trauma and are capable of connecting past relationships with current relationship styles.

The Competent / Secure Couple: These couples present histories which may or may not involve trauma and are capable of connecting past relationships with current relationship styles.

Not exact matches

When Emily first told Marge of her intuition, which she'd realized had been present at so many points in her life, including meeting her husband, she said that Marge told her of the house's history of being handed down from fortune tellers to psychics, beginning in the early 1900s.

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.»

Our present day bully - pulpit abusive religions stem from the Neolithic Revolution, which, as Jared Diamond put it, was The Worst Mistake in the History of the Human Race.

Nevertheless, I believe that, from the time of the Enlightenment to the present, one can read the history of the study of divinity as one in which the second commandment, which is like the first but not the first, has increasingly been made into the first and then the only commandment.

At the same time I came to realize that history presents that aspect of the world of our experience which, according to Jewish and Christian faith, reveals God's presence in his creation.

In this present age (history as we know it) God has, for reasons best known to Himself allowed relative freedom of action to the powers of this world, which often act in opposition to His will, and cause suffering to those who keep His law.

This history of the associated ideas profoundly affects the experiences in which the past event is really present.

It was said that «the best of defense is to attack»... --- Those allowed such to be signed knew all the time that this is what was going to happen because it happened repeatedly through out history from time of the crusaders but still they continued with signing it because it meant for them money pouring in for all involved with the trading on this issue which has spoiled the life of the Palestinians and all Arabs ever started war over those lands started with swords and horses that has developed into the present arms that we became to know and only God knows how future arms would look like in few de-ca-des or cen - tur - ies that are yet to come...?!

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.»

«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.

This union of history and the moment involves a tension and a contradiction, for although redemption takes place at every moment, there is no definite moment in the present or the future in which the redemption of the world could be pronounced as having taken place once for all.

Dr Thevathasan presents a lucid history of the thought of Freud and Jung, and the circumstances which led them to develop their often bizarre theories of human behaviour.

Bultmann called into question not only what could be said about the Trinity, but developed an entire system in which history's effects on doctrine must be overcome so that the Christian message might be meaningful for the concrete individual of the historical 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).

Those events in which God gives us this glimpse form the core of salvation history from its origins down to the present day.

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.

When a contemporary Christian confesses the death of God he is giving witness to the fact that the Christian tradition is no longer meaningful to him, that the Word is not present in its traditional form, and that God has died in the history in which he lives.

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.

That a congregation's defining practice of worship is a response «in Jesus» name» implies study of that to which it is a response: Just how is God understood to be «present» is Jesus» ministry, crucifixion, and resurrection appearances; what understanding of God follows from this; who is Jesus; what are the sources and the warrants of these characterizations of Jesus and of God (scripture, tradition, history of doctrine); what understanding of these sources makes them not only sources but also authoritative for these understandings of God and Jesus?

From deep ecology we learn both to affirm our kinship with fellow creatures and to allow evolutionary history — past, present, and future — to serve as a frame of reference through which we understand ourselves.

We see God enter history, meet people where they are, but actively transform situations in which he is present.

If such an eventuality actually took place, experience «would... include in an undivided present the entire past history of the conscious person, not as instantaneity, not like a cluster of simultaneous parts, but as something continually present which would also be something continually moving» (CM 152).

The previous volumes» How the Irish Saved Civilization and The Gifts of the Jews» were extremely popular, and Cahill follows the same basic format here, presenting an introductory description of the world in which the gift «giver appears, a history of the protagonist (in the first volumes a people, not an individual), and finally an assessment of the gift «giver's lasting effects on history.

There is no single past, present, and future which is everchanging in content as universal history is generated, but rather a distinct past, present, and future relative to each event.

Wherever the Spirit of Christ, which as the eschatological gift anticipates God's new creation in history, is present in its ecclesially constitutive activity, there is the church.

In quality the future is of a piece with the present: «now» embraces tomorrow and tomorrow3 — in all of which, appropriate response to the confessional knowledge of meaning in history is faithful participation in the Yahweh cultus.

, 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.)

Christians can draw motivation to be this new type of persons from their faith, in which God is seen as caring for all, Jesus is a brother to all, the spirit is present universally, the earth our common mother, and society and history are where we can meet God in service to others.

Buber's criterion of the uniqueness of the fact is of especial importance because, as in the concept of the historical mystery, it goes beyond the phenomenological approach which at present dominates the study of the history of religions.

In the language of The Concept of Anxiety, she only sees the «quantitative determinations» of sinfulness in human history, without seeing the «qualitative leap into sin,» which is human evasion of God in the present moment in time.

John therefore draws together two separate strains in the development of Christian thought: that which started from an eschatological valuation of the facts of present experience, and that which started from a similar valuation of the facts of past history.

They have been subjected to an unparalleled history of extreme coercion and violence which did not end with emancipation but has taken ever new forms to the present day.

Perhaps in another post I'll go into a set of three incredible sermons presented at the heart of it, one of which is nothing less than Ellison's mytho - poetic history of the American Negro, with Ezekiel's «valley of the dry bones» passage playing a central role.

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.

And indeed the attempt which I have made to formulate the fundamental problems of metaphysics is an attempt which could have been made, in exactly that way, only at the present stage in the history of the world» (TNMS 14 - 15).

It is stated that this participation in a dialogue of direct relation to God was always present, that it is not an occurrence that man can avoid if he wishes and which could be eliminated from the very constitution of his existence in history because it was not always part of it.

These writings have their being, as they had their origin, within the life of a community which traces its descent from Abraham and Moses, from prophets and apostles, and plays its part in the history of our own time; and the Scriptures not only recall its past, but serve the needs of its day - to - day existence in the present.

Part of the answer is that these ancient events are moments in a living process which includes also the existence of the church at the present day; and another part is that, as Christians believe, in these events of ancient time God was at work among men, and it is from his action in history rather than from abstract arguments that we learn what God is like, and what are the principles on which he deals with men, now as always.

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.

Unquestionably this will present very difficult problems for Christian theology and especially for the sort of theology which has been conventional during most of Christian history.

In contrast, the neo-Freudian Erich Fromm becomes quite unrealistically utopian in his hope for the «sane society» of reasonable men, and he never asks where the individual can find in present history the community which can sustain the spirit which must live in this threatening and imperfect world.2

The history of all the major religions presents many examples of the formation of new vital centers or brotherhoods in which we may see renewed attempts at the realization of the ideal fellowship.

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.

It symbolizes a turning point in the road of spiritual journey, which began so many thousands of yeas ago but which has led us to this present time in history.

In his September 1, 2011 column «Gay and Christian,» Russell Saltzman addressed my article in the New Oxford Review, in which I sketched a brief history of homosexual politics over the past two and a half millennia as a background for understanding the present controversy.

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.

In the conception of the meaning of history at which we have arrived, we interpret our present life as having its course within and under the reign of Christ.