Sentences with phrase «seen as a judgment»

The meeting is also being seen as a judgment on CEO Marissa Meyer's stewardship of the company.

«Hurricanes, earthquakes, volcanoes, and the like are a normal and necessary part of the natural order, and we should not see them as judgment or punishment.»

(On the flip side, we've talked about the propriety of bare legs in winter, and I agree with what I said there re: wearing winter tweed in the summer — it can be seen as a judgment call by your coworkers.)

Not exact matches

«I think it's too early to make any judgments on what I would call the very short opening statement, and we'll see what happens as we go forward,» Gerard told reporters at a conference of the BlueGreen Alliance, a coalition of large labor unions and environmental groups.

That is defensible only if one is certain that the baseline level of possible robotic error in civilian protection exceeds that baseline level of human error... I, for one, would not bet against the possibility that for some military applications, we will some day come to see mere human judgment as guaranteeing an unacceptable level of indiscriminate and disproportionate violence.

All that's required is for someone in a position of trust to make some decision in a situation in which he or she has some personal interest that could reasonably be seen as influencing his or her judgment.

Try not to make judgments about what you see: Simply pretend you're a fly on the wall, and observe as neutrally as possible.

The biggest hurdle, of course, is what is seen as the future of investing: a dramatic turn toward complex computer algorithms and artificial intelligence - and away from the human touch, the instincts and the judgment honed over decades that once put Miller at the top of the heap.

If you remember nothing from the book other than Kindleberger's quip, «There is nothing so disturbing to one's well - being and judgment as to see a friend get rich,» you are ahead of the game.

For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment; if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly; if by turning the cities of Sodom and Gomorrah to ashes he condemned them to extinction, making them an example of what is going to happen to the ungodly; and if he rescued righteous Lot, greatly distressed by the sensual conduct of the wicked (for as that righteous man lived among them day after day, he was tormenting his righteous soul over their lawless deeds that he saw and heard); then the Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those who indulge in the lust of defiling passion and despise authority.

So let's see that again: 1st John 4:17 - 19 17 By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world.

Traditionally it has always been seen as the healing of the senses to help people prepare for death before they go to Jesus Christ for judgment.

He's still a believer and a christian, so perhaps his telling the truth is indicative of reality rather than a consequence of his experiment, but I can see why a christian would leap to judgment in such a case as this.

In addition we read two major christological pronouncements in the passage: «As long as I am in the world, I am the light of the world» (v. 5), and «For judgment I came into this world, that those who do not see may see, and that those who see may become blind» (v. 39As long as I am in the world, I am the light of the world» (v. 5), and «For judgment I came into this world, that those who do not see may see, and that those who see may become blind» (v. 39as I am in the world, I am the light of the world» (v. 5), and «For judgment I came into this world, that those who do not see may see, and that those who see may become blind» (v. 39).

We can not stand in the Judeo - Christian tradition unless we see this nation as always under judgment.

Indeed, worshipers of Yahweh in every land must always see their nation as under that judgment.

For as we have seen throughout this investigation, there can be no use of violence without hate, without judgment, without abomination.

This is also seen in the difference between those who see Jesus as in some way embodying a universal principle, as is the case of theologians in the tradition of Schleiermacher, and those, like the great Swiss theologian Karl Barth, who stressed that humans can in no way sit in judgment on God's revelation.

Jerry Falwell saw it as a divine judgment and blamed it on the presence of «the abortionists, the feminists and the gays and the lesbians».

Paul makes some qualifications concerning the adequacy of human judgment, even his own, in specific cases; but we see that commitment to the spirit of love as an alternative to legal obedience requires responsible living and the honouring of authentic forms of behaviour appropriate to the new life.

The power to bind and loose, conferred on all the apostles jointly and to Peter in particular (Matthew 16:19) is seen in the Catechism of the Catholic Church as authority to absolve sins, to pronounce judgments on doctrine and to make decisions on Church discipline.

At the same time, and without modifications of the «againstness,» a theological school's study may be «for» Christian congregations because it is the place where people can be helped to acquire the capacities for theological judgment that, as we saw, congregations inherently need in their common life.

In fact, if they were living in sinful rebellion against God, we would expect God to pour out his judgment upon them in the book as he has always done in times past, but instead, as we will see, God pours out blessing and honor upon the Israelites, instead of judgment and destruction.

In his confession, as in Dunham's, there is no judgment and no redemption — only an exploration of his inner self, and exposure of his outer self, in an attempt to see and justify what he «truly» was prior to the corruptions visited on him by society.

- «The scholarly community will need to see the full report and images of the artifacts to make a judgment in regard to the interpretation of these objects as coins,» Steven Ortiz, associate professor of archaeology and biblical backgrounds at Southwestern Baptist Theological Seminary in Fort Worth, Texas, said.

I have no knowledge of who published the video nor do I care to know, and I judge no man, but as a minister of the Gospel, I judge righteous judgment and when I see great evil in the body of the Lord Jesus Christ I speak!

They predicted the Fall, or saw it in retrospect, as the judgment of God upon an unfaithful and sinful nation, but they understood the function of the catastrophe to be ultimately, like the Exodus event, positive and redemptive in character.

Whether he dealt with women, children, or slaves, whether the persons in need were Jew, Roman, Syro - Phoenician, or Samaritan, whether he associated with «respectable» people or social outcasts, whether he was illustrating true neighborliness by the story of the good Samaritan or declaring the principle of divine judgment on the basis of «as you did it to one of the least of these my brethren» — all persons were of equal and supreme worth to him because he saw them through the eyes of God.

I have heard the judgment seat of Christ described as though there will be a big movie screen and as we are all gathered together on judgment day, God will show a movie of all our sins, mistakes, and failures for everybody to see.

Bernstein sees Dewey's liberal, political outlook as completely consistent with his view that philosophy's main task is «to become practical, where this means addressing itself to the basic issues and conflicts that confront us, and making practical judgments about what is to be done» (PA 225).

This is the message Gods angels have for humanity today: The apostle John referred to a vision he had, saying: And I saw another angel flying in midheaven, * + and he had everlasting good news + to declare as glad tidings to those who dwell on the earth, and to every nation and tribe and tongue and people, + 7 saying in a loud voice: «FEAR God + and give him glory, + because the hour of the judgment by him has arrived, + and so worship the One who made + the heaven and the earth and sea and fountains of waters.»

No doubt much of the expropriation of the land by the rich was legal, but the prophets saw that wealth could corrupt the judgments made in the law courts as well.

The understanding of historical judgment as positive in divine purpose may well be already implicit in Amos (see 4:6 - 11 and the discussion above) But still in the eighth century, it is most warmly expounded in Hosea (see especially 2:14 - 23; 5:15; 11:11) It is a pervasive if often only implicit element in the utterances of Jeremiah and makes possible that stunning declaration of a new covenant with Israel «after those days» of judgment:

But unfortunately new really is anything from that politician self - proclaimed «apostle» Paul and forward where we see division, judgment, disenfranchisement, and all the weird stuff that the Catholics, evangelicals, bible thumpers, etc. start to corrupt the simple lessons of Jesus, regardless of how important a person you see him as.

He paid your fine in His life's blood so that you can be seen as innocent on the day of judgment.

As the Lausanne Covenant asserts, the Bible is «without error in all that it affirms» Although detailed inerrantists like John Montgomery and Harold Lindsell resist referring to the writer's intentions as a criterion for Biblical judgment, sensing, rightly, that its adoption undermines their position, they nevertheless use such a standard on occasion (see Lindsell's discussion of differences in Biblical numbers [NuAs the Lausanne Covenant asserts, the Bible is «without error in all that it affirms» Although detailed inerrantists like John Montgomery and Harold Lindsell resist referring to the writer's intentions as a criterion for Biblical judgment, sensing, rightly, that its adoption undermines their position, they nevertheless use such a standard on occasion (see Lindsell's discussion of differences in Biblical numbers [Nuas a criterion for Biblical judgment, sensing, rightly, that its adoption undermines their position, they nevertheless use such a standard on occasion (see Lindsell's discussion of differences in Biblical numbers [Num.

That is why John, looking back on the career of Jesus as a complete episode, saw it as a day of judgment.

The Kingdom of God was seen more as a principle of judgment on every society than as a realizable ideal that could be identified with the salvation that Christians seek.

He needs to see the significance of self - involving language as he makes judgments about God, the world, and other people, as he acts in various ways as a Christian in society, and as he expresses his commitment in word and action.

Yet, in light of the prevailing world view in which it was completely permissible to manipulate, cheat, extort, and rob (especially the poor), Amos sees the Day of God as a day of judgment because the community has debased its covenantal relationship with God.

In stating in summary fashion the Christian conception of the Kingdom of God we are not pretending that we can see perfectly what this means, nor are we saying that we can arrive at a formal principle which can act as a rule by which all Christian value judgments can be simply made.

As to your claim about the keys being used to determine moral right and wrong, I don't see that anywhere in Matthew 16 or Isaiah 22, and although the Jewish people may have understood this as referring to such judgments, they understood then (and even today) that moral judgments are made by God alone and through a proper understanding of what God has said in ScripturAs to your claim about the keys being used to determine moral right and wrong, I don't see that anywhere in Matthew 16 or Isaiah 22, and although the Jewish people may have understood this as referring to such judgments, they understood then (and even today) that moral judgments are made by God alone and through a proper understanding of what God has said in Scripturas referring to such judgments, they understood then (and even today) that moral judgments are made by God alone and through a proper understanding of what God has said in Scripture.

Richard Barnet and John Cavanagh, who judge this inchoate NGO uprising as presently «the only force we see that can break the global gridlock,» finish their important study with a judgment about its high stakes: «The great question of our age is whether people, acting with the spirit, energy, and urgency our collective crisis requires, can develop a democratic global consciousness rooted in authentic local communities.

Besides, in a rhetoric ruled by a logic, testimony even conceived as a relation of transpired facts, occupies necessarily an inferior place, for it shows the dependence of the judgment and of the judge with regard to something exterior: on the first level, the things spoken by another, and on the second, things seen by him.

You do nt know, just as we do nt, But I pray for you, because if judgment day comes the rule is this» Deny me in front of your peers, I will deny you in front of my Father - Jesus» So that wonderful eternal life that us believers will be enjoying, you want see, or even be given the chance, you'll be burning in the Depths of bedlam.

The Holy See can pass judgment on the butler's true «Catholicism,» but it has no jurisdiction over him as a physical human being.

He was the Christ, not because he inaugurated the kingdom in the apocalyptic sense or ever will (although it would be rash and presumptuous to affirm absolutely that he never will), but because in him the eternal kingdom of God was in a unique and unprecedented way present and active within history, was not only seen and declared supremely and unmistakably as righteousness and love, but was actually present as judgment and salvation.

While American Christians have never been shy about assuming God's blessings, they have invariably seen them as conditional and under God's judgment.

Such a judgment must inevitably occur from the perspective of a radical Hegelian understanding of history, as can be seen from Engels» interpretation of those primal words of Hegel, «All that is real is rational; and all that is rational is real»:

The first task in studying an Asian religion is to try to see the religion as it is seen by a believer; obviously, our judgments will be invalid if we see the religion through the eyes of German, or French, or American scholars, colored by the biases of Christian, Jewish, democratic, colonial or anti-colonial scholarship.