Sentences with phrase «sense meant the way»

I remember when genre in a general sense meant the way booksellers would actually categorize and merchandise in brick and mortar bookstores.

Not exact matches

In that sense, looking at spending in terms of efficiency is a useful way of assessing what it means to spend 30 % or 40 % of budget revenues on health care.

Tory said he wants to see Uber regulated but in a way that makes sense for the new technology, which would mean crafting new legislation that address the unique place in the market that Uber has carved out.

Alan, first, since we know that our senses can only perceive 5 % of the «reality» around us, this obviously means that we figured out a way to perceive the rest of it so we could measure it.

They are the way that most people try to make sense of a confusing world, and achieve meaning.

@ben «SOrry if you think «arrogance makes you look weak» (which makes no sense, by the way)» I meant «weak minded,» a concept you are probably all too familiar with, even if you don't comprehend its meaning.

I meant to describe what they are doing in the way they can make sense.

If it is, it means that God and the Bible contradict themselves and make no sense and can not be known or understood in any meaningful way.

In some cases it may mean «to test» in the positive sense, but it is made all the more intense in the way it is used in the New Testament where the words context is not positive, but clearly hostile.

«psi and suffering» should be «pain and suffering,» and «settle things face - to - face» was meant in the sense of that being the only «appropriate» way.

It means that he has voluntarily renounced sex in the narrower sense, the way of expressing love and creating family as is proper to marriage.

There are unquestionably parts of the Bible where the real meaning intended by the author is not the plain literal sense of the words, and where an unintelligent insistence upon the literal sense stands in the way of a true understanding.

Since language is not, like mathematics, a purely imaginative intellectual construct, but is a means for understanding the real world, its patterns must in some sense represent the way things really are.

It means making sense out of the relations that human beings and other living things have toward the overall patterns of nature in ways that give us some sense of their proper relations to one another, to ourselves, and to the whole» (Toulmin, 272).

And in a way meditation on biblical material is just that: after all the other «senses» have been exhausted, there is the imaginative approach that will make it possible for the reader to grasp the big meaning of what he is reading.

When «perception» is limited to the material presented to our minds by the five senses we are by no means dealing yet in a fundamental way with the reality of the world.

Because of God's transcendence it would be mythological to refer to God's action in terms appropriate only to objects available, in principle at least, to ordinary sense perception.13 This especially means that one can not speak of God in terms of the categories of time and space; 14 i.e., whatever is predicated of God can not apply only to some particular time and space, but must apply equally to all times and spaces.15 Thus the implication of Ogden's criterion for non-mythological language about God corresponds to his statement of several years ago, that «there is not the slightest evidence that God has acted in Christ in any way different from the way in which he primordially acts in every other event.

Principles of interpretation (Hermeneutics) 1) Literal Principle — Scripture is to be understood in its natural, normal sense, read literally 2) Grammar Principle — Deal with what it says in the way it says it, be it using metaphor, simile, narrative, etc. 3) Historical Principle — Read the Bible in its historical context 4) Synthesis Principle — No one part of the Bible contradicts any other part (Scripture interprets Scripture) 5) Practical Principle — It contains a practical application 6) Illumination of the Holy Spirit — It is the job of the Holy Spirit to enlighten the child of God to the meaning of Scripture, without Him, one is without the ability to interpret Scripture

Moreover, it is very clear that he had no intention of sanctioning modi or ways of setting forth these truths that change their sense or meaning.

For the deposit itself of Faith, or the truths which are contained in our venerable doctrine, is one thing, and the way (modus) in which the same are set forth, with however the same sense and the same meaning, is another.

On the other hand, if his desire was to change more than words, or to change them in some significant and deeper way, it is hard to see how he could have avoided changes in the sense and meaning of the doctrines set forth.

As Seerveld points out, «Generation after generation of Christian scholars kept reading past the obvious sense of what was before them and spent their sanctified ingenuity ascertaining the hidden «spiritual» meaning of the words, so as to lead the inexperienced laity into the way of mystical truth.

This does not mean that He is their God in the sense that He belongs to them or they in any way possess Him.

This greeting was not meant in a purely empty sense, the way we say «good morning» without having the least interest in what kind of day the other person will have, and as one could, then and today, say «Shalom» in a completely empty headed way.

Even when we see someone who feels that his life is meaningless and as a result contemplates and may even commit suicide, there remains that hidden sense of meaning — for to be a suicide is to say that at least in this way, if in no other, I may act out meaningfully what I think is worth doing.

Jesus presumably means that his mission in fact involves a destruction of the old way of worship, and a new way of approach to God, and in that sense, a new «temple» is indeed present (see 4:21 - 24).

Of course the true sign that is given all Christians is Christ's death and resurrection, and so we must say that Matthew has in a sense rightly interpreted the full meaning of Jesus» words, but in such a way as to make it harder to get at the original sense of the passage.

Take them one at a time, spending as much time as you need to discuss thoroughly the issues and feelings that arise: «The ideas and issues which excite me most are...;» «The things that are most worth living for right now are...;» «I feel the most joy (pain, hope, lonely, together) when...;» «What I really believe about God is...;» «I feel closest to (most distant from) God when...;» «I get spiritually high when...;» «The beliefs that mean the most to me now are...;» «The beliefs from my childhood which no longer make sense are...;» «Life has the least (the most) meaning for me when...;» «I feel closest to you (most distant from you) spiritually when...;» «The way I really feel about the church is...;» «I'd like to do the following, to enjoy more spiritual sharing...;» «To enrich the spiritual life of our family, I'd like to..

Furthermore, either you don't understand scientific method or refuse to accept it, either way, just because you don't understand it, again, does not mean that god makes sense and takes its place by default.

Whenever we use a word, there are three possibilities: (1) we use it in its usual sense, the meaning you would find in a dictionary; or (2) we use it in a way that is an analogy to its normal sense, an analogy that is clearly understood; or (3) we use it in a way that has no meaning at all, or — what is the same to everyone else — we use it in a sense that is known only to us.

This is to say, a text can have more than one meaning in the sense that it can be used by the Holy Spirit in different ways.

the truth of biblical religion is pure and not the problem»... I envy yr faith... human artifacts, especially religious narratives are rarely as pure as you might suggest... at best, I think the scriptures shld be a means and not an end, so in that sense need not be pure... they are merely signposts along the way... ultimately, we are the judges of what is pure or impure, higher or lower, right or wrong

This is a statement that normally means, the way to know anything is through empirical observation (sense perception).

Thus «relative,» for example, means in the broadest sense «constituted in some way or degree by relations to the contingent.»

The modern concept of a state of motion makes it clear what is meant: something which does not really become more but simply alters, and in this sense comes about, but in such a way that what is new in it is always identical with the relinquishing of something of the old.

I think it's also important, too, to remember that God's «ways are above our ways, his thoughts above our thoughts» so just because something God said doesn't quite make sense to us, it doesn't mean that it doesn't make sense, we're just not seeing it from His perspective.

By the end of the Assembly, as Kenneth Slack pointed out, «most of the members felt that there was more danger from undue stress on the evangelism of individuals than the other way round, despite widely expressed anxiety, given expression by Stott, that liberation in political, social and economic sense was in danger of replacing salvation from sin at the heart of the redeeming gospel».73 There was no doubt that, despite the narrowing of the range of disagreements, important differences continued, especially with regard to the meaning of salvation and the program of dialogue with people of other faiths.

If, as we have shown, the social phenomenon is not merely a blind determinism but the portent, the inception of a second phase of human Reflexion (this time not merely individual but collective), then it must mean that the phylum is reconstituting itself above our heads in a new form, a new ramification, no longer of divergence but of convergence; and consequently it is the Sense of Evolution which, suppressing the spirit of egoism, is of its own right springing to new life in our hearts, and in such a way as to counteract those elements in the forces of collectivization which are poisonous to Life.

In valid interpretation we feel our way into each symbol in order to sense the surplus of meaning that beckons us beyond ourselves to discover something new.

If he abandons himself to this demoniacal influence, he then perhaps makes still another attempt to save Agnes, in such a way as one can, in a certain sense, save a person by means of the evil.

Strange thoughts, fantasies, dreams, slips of the tongue, the jokes we think are funny, the place we sit in church, the way we feel when someone is angry, the things we remember, the people we like or don't like — all make sense when we understand their hidden meaning.

In faith's response to its kenotic image of God there lies a surprising way of bringing new meaning to our normally confused sense of mystery, to our puzzlement about evolution and other recent discoveries about the physical universe, to our perplexity at the broken state of social existence, and finally to our own individual longings and sufferings.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

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.

There's a sense in which figurative speech drives an author's meaning home in ways that words taken in the ordinary way could never do.

This book is about how we as Christians can live the gospel in a meaningful way in a world that has lost all sense of meaning:» In a civilization which has lost the meaning of life, the most useful thing a Christian can do is to live» (p. 77).

He has, to be sure, answered this question, not only in his Scripture but in the very constitution of our natures: to choose life, to be fruitful and multiply, and to walk in his ways, which means among other things to understand that life makes sense and that human fulfillment resides in resisting the ever - present temptation to return to tohu vavohu — the primordial chaos and void.

Perhaps we have not fully discovered a way to hold together the traditional emphasis on interiority — the inner motive, a sense of meaning and personal commitment to Jesus and the new thrust on exteriority, social action, involvement and struggle.

Schubert Ogden has written an essay on «The Strange Witness of Unbelief» (included in his book The Reality of God, SCM Press, London, 1967), in which he demonstrates how often it is the very negators of meaning whose way of life, attitude toward others, and struggle for a «better world» exhibit a dim yet pervasive feeling of significance in the world and in their own existence, a sense of meaning that (as Ogden argues and as I believe) is a hidden working of divine Love in their hearts.

That actuality means «unification» is understandable (and, in that sense, is explained) by the way the ultimate descriptive notion of creativity has to be conceived.