Sentences with phrase «real freedom in»

There is a real freedom in this kind of expression.

When I asked for clarification, I was introduced to the term «freedom within a structure» — in other words, making the assignment clear and focused, but allowing real freedom in how the tasks will be accomplished.

However, there is real freedom in just being who we are, without apology.

CANON 797: Parents must have a real freedom in their choice of schools.

These rights are enshrined in Canon Law: «Parents have also the duty and the right to choose those means and institutes which... can best promote the Catholic education of their children... Parents must have a real freedom in their choice of schools.»

Not exact matches

«The real magic is in giving great educators freedom and license into how school works.»

Of course, this guide is not an all - encompassing «how - to» manual about every aspect of investing in real estate, but a broad - stroke overview of the best ways to start down your path to financial freedom through real estate investments.

I suspect most people reading this blog would agree that freedom is their main driver for investing in real estate investing.

There are a lot of fantastic reasons to start investing in real estate: financial freedom, family security, supplemental income, fulfilling the entrepreneurial spirit, escaping the nine to five and more.

Through real estate I feel I'll be able to have the freedom to make my own path; choose what type of business model i see could work; education myself in the subjects that are actually important in life; and finally the ability to choose family over work as opposed to hoping to find time for family.

One of the most commonly stated reasons that people give for investing in real estate is that they are seeking out financial freedom, but there are others as well — of course, each person will have their own personal reasons why.

A plan by Freedom Communications insiders to buy the assets of the bankrupt newspaper company is in danger of losing a key backer, jeopardizing their effort to retain control of the Orange County Register.Santa Ana real estate developer Mike Harrah said...

if you're from the US like i am, please move far, far away so those who believe in the first amendment and support all people the freedom to believe and live as they choose so we can focus on real issues like the economy, education, and ending oppression / slavery throughout the world.

Uniformity and absolute equality are the death of all real vigor and freedom in existence.

Before we all support «freedom» in Egypt you should ask yourself what the next Egyptian government will be and whether real «freedom» will come or is really even desired by the Egyptian people / government.

Cioran seems to be on their side with his belief that «there is no freedom, no «real life» without an apprenticeship in dispossession.»

The central allegation of paradox seems to me to run roughly as follows: a nontemporal divine experience would include in itself all events in time (cf. CSPM 105); but to experience all temporal events simultaneously would dissolve any real distinction between past and future (cf. CSPM 66); so there could be no temporal transition, no change, no contingency, and no freedom (cf. CSPM 137); and since nothing could become, there could be no real permanent and unchanging reality either, «for then the contrast between the terms, and therewith their meaning, must vanish» (CSPM 166).

Thanks to the internet things are not as hidden as they use to be, but there are still those that would rather suppress our freedoms to know what goes on in the real world.

The all - determining notion of power which Barth in fact develops demonstrates divine freedom well enough but sometimes makes divine love and even the possibility of genuine divine relationship with a real «other» more difficult to conceive.

If pastoral solutions to the contemporary challenges to marriage are not grounded in what God has revealed about marriage, they will not lead to real freedom and happiness.

If the present occasions are to have their full share of freedom over against the future, the future must be the domain of real possibility in the sense of containing all that could or might be, as yet undetermined as to what will be.

If we remain mere amateurs in the actual Christian life, if we have not in some way accepted to obey a law within the context of Christian freedom and self - restraint, then we are no more than miserable bunglers even if we do not carry too much real ballast of historical piety.

Process doctrines can go the whole way with existentialism in recognizing that man in his freedom may plunge into self - worship, or self - destruction; but this is because the real world has this risk within it, not because God wills that any creature should lose the meaning of life or decrees that any person should lose his possibility of knowing the good and doing it.

He exercises his creativity in a real world which has elements of spontaneity, of chance, and, at the higher levels, of moral freedom within it.

I had observed something that «bothered» me — in my own testimony, and in years of ministry with and to Christians — that is: the lack of real understanding of and Living in the Freedom we are supposed to have in Jesus.

people leave the middle east and leave sharia in search of real freedom.

But the relief of REAL freedom and REAL choice inherent in the Obama and Senate wins is palpable, and we can also rest easy that the Supreme Court will not be filled up with more people - haters working against this country.

The real question, then, is: To what extent are we willing to give up the value of absolute freedom of expression in order to protect society from expressions which might destroy other values in our society, or the society itself?

The real Western's got to have some lighten - ning glimmer of heroism, humor, or freedom in it.

Furthermore, he knew that «Strife is at least as real a fact in the world as Harmony» (AI 32), and that «the mere doctrines of freedom, individualism, and competition, had produced a resurgence of something very like industrial slavery at the base of society» in the 19th century (AI 34).

I wish they could see the spiritual abuse that is being heaped upon them and leave this church to find real freedom and love in Jesus Christ.

We are not Christ, but if we want to be Christians, we must have some share in Christ's large - heartedness by acting with responsibility and in freedom when the hour of danger comes, and by showing a real sympathy that springs, not from fear, but from the liberating and redeeming love of Christ for all who suffer.

But in its slow and imperceptible processes, the real battles for human freedom and for the pushing back of the boundaries that restrict human life are ultimately won.

The problem is this: Neutrality is a theory about freedom of religion in a world that does not and can not actually exist, whereas accommodationism, although a theory about the real world, is not really a theory about freedom of religion.

You want freedom of speech... for your opinion only — Lets rally around real freedom of speech, and the freedom to disagree with what's in vogue.

For this reason, Paul understands man with all his strengths, weaknesses and temptations: «Human nature, the common nature of the whole race of Adam, spoke in him, acted in him, with an energetical presence, with a sort of bodily fullness, always under the sovereign command of divine grace, but losing none of its real freedom and power because of its subordination.

«There is no real education without personal responsibility, and there is no responsibility without freedom» If true education is an education in the virtues then we can begin to see a link between the work of the Jubilee Centre and the work of the Benedictus College of the liberal arts, which places itself in a tradition stretching back through Blessed John Henry Newman, St Thomas Aquinas and St Augustine to Aristotle.

He insists that his philosophy makes a place for real becoming where Hegel's «becoming» is all shadow play.29 Becoming is defined by Kierkegaard as «a change in actuality brought about by freedom.

Instead of big arguments and point - by - point apologetics, instead of reacting to slights, imagined or legitimate, political or religious or relational, I long to get on with my Father's business, to live into freedom in my real walking - around life, and I pray there's an invitation in there somewhere.

Before we set out Whitehead's view, it should be noted that if his view really is a different way of looking at real things, then we will need to think about freedom, human action, responsibility, the meaning of life, the self, etc. in a new way.

Besides having a conformal phase (or «physical pole») in which it inherits, every actual occasion has a supplemental phase (or «mental pole») in which freedom and novelty are real possibilities.

But the real possibility of such an absolute contradiction in freedom can not be denied, though it is denied and doubted in vulgar everyday theology.

In fact, it is the consideration of evil which constrains us to make this new move; now, with the consideration of evil, it is the very question, of freedom, of the real freedom evoked by the postulates of the Critique of Practical Reason, which returns; the problematic of evil requires us to tie, more directly than we have so far been able to do, the actual reality of freedom to the regeneration which is the very content of hope.

In Kierkegaard's philosophy there is no redemptive activity of God as a process in history, nor can there be, for there is no real becoming in the realm of freedoIn Kierkegaard's philosophy there is no redemptive activity of God as a process in history, nor can there be, for there is no real becoming in the realm of freedoin history, nor can there be, for there is no real becoming in the realm of freedoin the realm of freedom.

But we may also interpret the facts as supporting the belief that there are within limitations real possibilities for the exercise of human freedom in the reconstruction of the orders of existence.

In the older naturalism, the individual is able for a moment to appreciate that aspect of individuality which the variety of natural circumstances creates; but true individuality is quickly lost because nature knows nothing of the self - transcendence, self - identity and freedom which are the real marks of individuality.

For real freedom with respect to an individual object is possible only where transcendence in knowledge and deed is directed to that infinite and never attained goal which is the sphere of God.

In other words, original sin can only be thought of as the first act of man's real, authentic freedom.17

If, therefore, one had a chance to broadcast a message which all young people would hear, one might well choose some such theme as this: real freedom never consists in mere release from old restraints.

What is so needed is a manner of living that is deep and full in it's humanity and it's faith which thereby «bears the risk» of real freedom.