Sentences with phrase «sees a vision from»

I must say only what the Lord says»............... the prophecy of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty,»

He took up his discourse and said, «The oracle of Balaam the son of Beor, And the oracle of the man whose eye is opened; the prophecy of one who hears the words of God, who sees a vision from the Almighty.............

Russell Crowe stars as the title character, who sees a vision from God that prompts him to build an ark in preparation for an apocalyptic flood.

Not exact matches

One of the most important things I learned from that journey was seeing what is possible in life when I commit to my vision and pursue it with 100 percent passion.

Elevating the conversation from day - to - day responsibilities to big - picture vision will help potential candidates see the role as an opportunity to be a part of something truly meaningful, rather than just another paycheck.

From your expert perspective do you think most companies see the longterm vision (and investment needed; cash and otherwise) or they are just riding the wave of, «this is the thing to do right now?»

See what happens when vision and passion collide in these personal stories from our clients.

«Let no one keep defrauding you of your prize by delighting in self - abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind and not holding fast to the head, Christ, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God.»

This is the «recapitulation» vision of the Greek Fathers» that «The Word was made flesh to make us «partakers of the divine nature»» (Catechism 460, see quotes from the Fathers there).

But I will always work and pray from within the family to see us rise to who we were meant to be all along, God's glorious vision for humanity in full shalom.

Having said this, we must also say that the life of faith in relation to the life of vision is one of darkness, for we do not yet see the consummation of which faith gives the certainty.14 Again, in relation to reason, faith gives freedom, security, and deliverance from despair (Gal.

The vision of a congregation maturing in the Christian life offers the best chance I see of clergy being delivered from the impossibly hectic and forever unfinished round to which the profession now threatens to condemn every pastoral leader except those few who have large staffs.

God's judgment is indeed an evaluation of the past, but it is also a projection of the future, a vision of what could be and from God's point of view what should be (if the future is to be all God sees it can be and wants it to be).

From what has been urged above we see that God's activity in the world is not confined to the historical person of Jesus Christ; incarnation is «the manner and the mode,» in Cardinal Bérulle's words, of all God's working in the world, which we find vividly disclosed in «the Galilean vision.

«Dan 7:7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it [was] diverse from all the beasts that [were] before it; and it had ten horns.»

Be it with the vision of the eye or of the mind, we can only see things from the particular perspective we happen to occupy There is, for us, no Archimedean fulcrum outside the spatiotemporal historicity of place and era for pivoting the lever of thought.

For instance, when these characteristics are perceived as exhibited in an individual enduringly and in a sense in which these are understood to affect the world around in a favorable fashion — either in an objective sense of effecting something concrete outside such a person [like effecting healing, foretelling, acting as medium in a non-rational manner or simply doing good or saying good to help the people selflessly], exhibiting personal traits, conditions and states which are known to be «abnormal» [like going into trances, hearing voices, seeing visions, or just the simple unconventional behavior, which proceed from such an individual's horizon to affect, influence, impact others» horizons]-- or is subjectively perceived to be extra-ordinary — such an individual is said to be godly, god - bearing, pious or saintly.

We can see a version of his vision in the work of his wonderful student Mary Nichols, in her literary analysis of everything from Plato to Woody Allen.

It is hard to see how the vision of the coming kingdom of God outlined by one theorist commonly associated with the political right differed all that much from the goals of left - leaning, free - thinking secularists:

I understand where this is coming from, but I don't see mission / vision statements to be as detrimental as you describe.

Our own predominantly romantic, humanities - oriented vision prevents us from seeing the depth of Nazi romanticism; we take it for granted that the Nazis were basically «machines,» when that is only half the story.

Wilken sees the Pietists as recovering concerns for the spiritual life, the affections, and the love of God from the «partial and one - sided» feature of the Lutheran Reformation's «brilliant vision.»

Our concern in this study is with the spiritual vision behind modernity and the nature of the critique which primal vision brings to it and to evaluate the same from a Christian theological view - point and to see how the spiritual vision of post-modern society may incorporate what is valid in it.

The way in which these appearances have been understood has also varied from what might seem in effect a materialization of the risen Lord to what have been called «veridical visions» seen by the disciples, but yet not of the order of obvious manifestations which anybody could have experienced at the time.

Begin to drop a providentially active God from this picture, and we get a vision of life that makes human happiness central and sees us as beings whose dignity lies chiefly in enacting that benevolence in ordinary life.

So for example, in my case and that of other persons whose minds dissociate when we engage in intense / deep spiritual practices like intense / deep prayer, meditation, fasting etc and we hear voices, hallucinate, see visions, experience thought insertions, automatic channelling just like a spirit medium as well as other psychic phenomena (clairvoyance etc), and the mind dissociation makes some persons mentally and emotionally unstable; our minds enter an altered state of consciousness just like those of the Buddhist monks but in our case the altered state of our brains results in psychotic and psychic symptoms being induced (interestingly, some persons who are ignorant of how the human brain functions chalk up these experiences to demonic attack)......... are these psychotic, psychic experiences which persons like myself experience a gift from God as well?

Acts 11:4 - 18: «But Peter began speaking and proceeded to explain to them in orderly sequence, saying, «I WAS IN THE CITY OF JOPPA PRAYING; AND IN A TRANCE I SAW A VISION, an object coming down like a great sheet lowered by four corners from the sky; and it came right down to me, and when I had fixed my gaze on it and was observing it I saw the four - footed animals of the earth and the wild beasts and the crawling creatures and the birds of the aSAW A VISION, an object coming down like a great sheet lowered by four corners from the sky; and it came right down to me, and when I had fixed my gaze on it and was observing it I saw the four - footed animals of the earth and the wild beasts and the crawling creatures and the birds of the asaw the four - footed animals of the earth and the wild beasts and the crawling creatures and the birds of the air.

You can read Amaris» comment from yesterday's post on No Vision No Policy, to see what motivated me to write today's post.

This renewal requires a commitment to fundamental values within a framework of belief - in this case Christian faith - that is in dialogue with other frameworks.49 From a similar perspective, Robin Gill sees the primary function of the church in society as that of generating «key values which alter the fundamental moral, social, and political vision.»

«Cognate: 3705 hórama (a neuter noun derived from 3708 / horáō, «to see, spiritual and mentally»)-- a vision (spiritual seeing), focusing on the impact it has on the one beholding the vision (spiritual seeing).

Eyes may not see it, yet it can not be concealed from the mind's vision:

What we then see is a flood of sympathetic forces, spreading from the heart of the system, which transforms the whole nature of the phenomenon: sympathy in the first place (an act of quasi-adoration) on the part of all the elements gathered together for the general impulse that carries them along; and also the sympathy (this time fraternal) of each separate element for all that is most unique and incommunicable in each of the co-elements with which it converges in the unity, not only of a single act of vision but of a single living subject.

From one artist's mind to another's: I see the concepts of vision / not vision, policy / not policy, or any concept / the absence of that concept in a way that's similar to the positive space / negative space that makes up visual composition.

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

No wonder Jesus had that strange vision earlier, «I saw Satan fall like lightning from heaven» (Luke 10:18).

There are many loves, and innumerable angles of vision from which they can be seen.

A less sophisticated illustration of this can be seen in the way that science fiction has envisioned various atheistic scientific futures: over the course of the past century such visions of the future have shifted from being utopias to being dystopias.

Luther's distinction between law and gospel seems to express this view, as does the vision of the twentieth «century Polish mystic St. Faustina Kowalska, which portrays a wrathful God the Father holding back from the application of terrible justice only because He sees man through the wounds of His Son.

From what I've seen of George's philosophy vision isn't a parameter to restrict, but a tool to be used and he does well with it.

Jesus the Son of Marry (Peace and blessings be up on him) is known today to the Christian world as it is being described by John, Paul, Luke and others... whatever the way these human imagined him became the faith... record shows that the first book of NT was written at least 60 - 80 years after Jesus the son of Marry was taken away from this earth... and these writers used their vision as a weapon to get it to the brain of mankind... also there are debates among the Christian scholars that no one knows who is the writer of some of the gospels... someone else wrote it and used the names what we see today... i.e. no one knows when and who and how the Hebrew chapters were written... despite of lots of controversy on this, Christian scholars uses them to teach others...

All of these groups, well behaved as they are, have withdrawn fundamentally from contemporary American society, see it as corrupt and illegitimate, and place their hope in a radically different vision.

Vico's fantasia abhors partial vision, and the great mathematician and astronomer Henri Poincare is on his side when he observes in his Last Essays that in questions of ethics science alone can not suffice because it «can see only one part of man, or, if you prefer, it sees everything but it sees everything from the same angle.»

From Audrey: I saw this on the World Vision website: «We maintain our Christian identity while being sensitive to the diverse contexts in which we express that identity.»

Our vision sees the source and summit of the meaning of matter in the flesh of Christ, who as the «first - born of Creation» and the «first - born from the dead» is the source and summit of Man.

From the religious perception of Dostoevsky as seen through his religious vision and the eyes of his characters Dmitry, Ivan and Alyosha Karamazov, William Hamilton concludes that we ought not trust ourselves to claim that we have Dostoevsky's final secret, for we may find it possible to receive only part of Dostoevsky's religious vision today.

The relational vision growing out of this postmodern metaphysics of events sees nations as well as individuals as needing one another and gaining from one another's well being.

I now see with telescopic vision what has been hidden from view by superstition.

But one can see then that the power of vision arises from the joining of soul and body, in the same way the power to grind wheat arises from the joining of the hardness of a rock with the motive force of a hand.

And after all we had seen with World Vision in Bolivia that week, this statue of Jesus, though beautiful, seemed so still and so removed from the people below, looming over a city where hunger, abuse, poverty, and despair still hide in shadowy corners.

And this position is not without a certain coherence for a vision of sex separated from procreation and concupiscence - see Fr Cummings» article.