Sentences with phrase «sense of history as»

I would say that lord beaverbrook is in his sixties and has a keen sense of history as surely he is emulating lord beaverbrook the powerful newspaper proprietor who was a mover and shaker and changer of opinions.

Actually, one could say that it is a fuse detonating a sense of time wrapped up in itself, and a sense of history as the archaeology of the future.

Despite this, the anti-monuments carry a definite sense of history as Barlow invariably dismantles her sculptures and recycles the materials into other works (27 June to 18 October 2015).

Quebec City is best - known for its ancient streetscapes and profound sense of history as Canada's first major European settlement.

It's magical realism mixed with kitchen - sink drama, seasoned by a haunting sense of history as a sentient entity.

Three major themes are rooted in Judaism without which Christianity, especially at this moment in the life of the church, would be adversely, perhaps fatally, affected: the Jewish sense of history as God's arena, the Jewish passion against idolatry, and the Jewish background which illumines the New Testament.

Not exact matches

A visibly emotional French President François Hollande opened the final day of the conference, known as COP 21, by appealing to the delegates» sense of history.

His vision of the history of the industry was as assured as his sense of where it would go.

It has taken years to digest this material and make sense of it, but new and striking findings have made it possible to rewrite the history of what has come to be know as the Terror, or the Great Purge.

As one of the most successful investors in history, it makes sense to explore the principles and ideas he used to achieve his wealth.

As Anderson writes, «Aron had too profound a sense of the diversity of history to admit easily to a strong notion of an ideal society or best regime, or to succumb to the extreme generalities favored by literary political thinkers.»

Perhaps the latter is true in some mystical sense but as a history scholar I can tell you that I can't think of a worse position that being an early Christian in the Roman Empire.

As a matter of fact, when he will walk into the temple of God, declaring himself to be God, it is then that it will all make sense to Israel, they will see that they have been deceived, and when they reject him, he begins a slaughter of God's people that will be unparalleled in all of human history.

The goal is to construct a history as it ought to have been to authenticate women's aspirations and sense of self.

Here we see John Paul's sense of the importance of culture as the interpretive key to history and the exposure of what Weigel calls the Jacobin and Marxist fallacies» the illusions that history is driven by a quest for power and that history is the «exhaust fumes of impersonal economic forces.»

In what sense does nature have a role in the sweep of God's history with God's creation, as it is depicted in the Bible?

Perhaps we can get at this sense of motherhood as both nature and history by suggesting that a mother, though not «in her place,» should seek to «be place» for her children.

Although the Holy Roman Empire had been in decline since the late Middle Ages, and it had faded also as an agreed - upon interpretation of history, it was not until the French Revolution that the spiritual framework it provided — and without which Europe could not have been formed — would shatter in a formal sense.

You get together and try to make sense of the Christian bible, as if it were a guidebook for living instead of a motley collection of old myths, political writing, poetry, and history.

One response to this situation is to understand Christianity as the creation in history of a new and in some sense final mode of human existence.

But the actuality of God in this sense, as unifying within himself all of history, necessarily marks the end of history as well.

The Kingdom of God which Jesus proclaimed, and which he may have sensed as dawning in his own ministry, was the Kingdom of this kind of God and was to be realized in a new history.

Just as the primary meaning of human action does not refer to a public, historical act, the primary meaning of God's action does not refer to any act in history.23 However, since the relation of the world to God is analogous to that of the body to the self, then in the secondary sense of God's action, every event is to an extent an act of God.

It is not as if God were absent from it and then intervened in it now and again; in the more profound sense, the unexhausted divine self ever energizes in nature and history, and above all in the lives of men and women, expressing that self in such a fashion that the whole created order is in one sense God's body.

The word «nihilism» has a complex history in modern philosophy, but I use it in a sense largely determined by Nietzsche and Heidegger, both of whom not only diagnosed modernity as nihilism, but saw Christianity as complicit in its genesis; both it seems to me were penetratingly correct in some respects, if disastrously wrong in most, and both raised questions that we Christians ignore at our peril.

In this sense, «deciding» is not to be understood as it ordinarily, if obscurely, is understood: it is to be understood as the cumulative result of a myriad of subdecisions undertaken by the psychically - infused spatiotemporal events constituting the event - history which is «me.»

Sometimes they embrace a sense of fatalism, decrying the inevitability of suffering and martyrdom for Christians, as demonstrated throughout Christian history, and resolve that persecution is simply going to happen.

The myths of Genesis tell us, as no objective history of public events could, what the community of Israel essentially believed about God's relationship to the world and to man; and the legends of the Fathers record Israel's understanding of herself, her own relationship to God and the world, her own sense of sin and inadequacy in tension with her conviction of special divine Election, her fears on the one hand and her highest hopes on the other.

He is truly God - man or theo - anthropos — not, in the sense of combining the «flesh» and the «spirit», but in showing that the true theo - anthropos is Spirit or Thought of its actualization manifesting as concrete beings in time, history and space.

First, history is fundamental in the sense that realization of Dalits as the «subjects» of history is essential towards recovery and recapture of their lost dignity.

Yet the hour that he has affirmed as history in this sense is none other than that of Hitler and the Nazis, «the very same hour whose problematics in its most inhuman manifestation led him astray.»

Of course if that writer intended something else, as he may well have done, namely that the «times», in the sense of the particular segment of history in which he lived, were indeed «evil» and were marked by wickedness, with a collapse of standards and the denial of all that is of abiding significance; if he intended that, there may well have been much truth in his statemenOf course if that writer intended something else, as he may well have done, namely that the «times», in the sense of the particular segment of history in which he lived, were indeed «evil» and were marked by wickedness, with a collapse of standards and the denial of all that is of abiding significance; if he intended that, there may well have been much truth in his statemenof the particular segment of history in which he lived, were indeed «evil» and were marked by wickedness, with a collapse of standards and the denial of all that is of abiding significance; if he intended that, there may well have been much truth in his statemenof history in which he lived, were indeed «evil» and were marked by wickedness, with a collapse of standards and the denial of all that is of abiding significance; if he intended that, there may well have been much truth in his statemenof standards and the denial of all that is of abiding significance; if he intended that, there may well have been much truth in his statemenof all that is of abiding significance; if he intended that, there may well have been much truth in his statemenof abiding significance; if he intended that, there may well have been much truth in his statement.

Thus the notion of resurrection is a way of saying that first in respect to Jesus, and then (as we shall see) in a more general sense, all materiality, all history, and all relationships which have been known and experienced, have been received by God into the divine life.

Now Christianity has produced its own false form of apocalyptic in which the apocalyptic goal (eschaton) is thought of in a chronological sense as some far - off divine event toward which all creation and all history move.

«If the Gospels do not speak of the history of Jesus in the sense of a reproducible curriculum vitae with its experiences and stages, its outward and inward development, yet they none the less speak of history as occurrence and event.

We recall again Israel's habitual identification of one and many, her sense of total participation as people in all the meaningful events of her history, past and even future, involving one Israelite, a few, or many.15 In the faith of Israel the glorious survival and reconstitution of a remnant is Israel's glory and Israel's re-establishment.

All expressions of religion must in some sense share such a movement of negation, for religion must necessarily direct itself against a selfhood, a history, or a cosmos that exists immediately and autonomously as its own creation or ground.

After all, history, and even recent history, knows instances where a powerful personality, temporarily and for particular ends, has come to embody in himself the spirit and purpose of a whole nation, and has been spontaneously recognized as its representative, in a more than formal sense.

Bultmann, says Ogden, employs the terms myth and mythology in the sense of «a language objectifying the life of the gods,» or, as we might say, of objectifying the powers of Spirit into a supernaturalism, a super-history transcending or supervening our human history, thus forming a «double history.»

The sense of the end of history has been expressed, both in the extraordinary popularity of dystopias, as well as, paradoxically, in liberal philosophy that does not lack utopian traits (Francis Fukuyama).

So great, the Teller and his mate are free but we don't really have a sense of them as «persons» — motivations, history, foibles, loves — like we usually do with our Who monsters.

If you properly engage in this work, you will be interested in arriving at a position on whatever it is that interests you (philosophy, critical theory, history, philology, literary criticism, or whatever) that is preferable to any other that you know of on that question, and you will concomitantly want to be clear as to what the position that you construct and defend is, what it excludes, how best to show that its competitors are less adequate than the one you want to defend, and in what sense this is true.

Whereas Fackre has enough sense of history to make clear that it is never just a matter of the sum of our individual stories constituting «our story» — but the story of a people in time as God works his purpose out historically — there is the danger that others will not be as historical - minded.

Those attacking Gutiérez assume that using any of Marx's comments on society automatically brands one a «Marxist,» in the sense of accepting the whole Marxist position — its materialistic view of history, its scorn of religion as an opiate, and all the rest.

It pertains not to history as a firsthand description or recording of actual events (Historie) but to history in the sense of the phenomenal life of humankind in the world (Geschichte).

This optimistic approach to man's virtue and the problem of evil expresses itself philosophically as the idea of progress in history.17 The empirical method of modern culture has been successful in understanding nature; but, when applied to an understanding of human nature, it was blind to some obvious facts about human nature that simpler cultures apprehended by the wisdom of common sense.

It is certainly wrong to interpret Christ «merely in terms of our existence as persons in history», if that existence is understood in a purely idealistic sense.

The church possesses the Holy Scriptures, which are the record of the formative (and because they come from that earliest age in one sense also can serve as normative) period of the church's history.

This intuition is widely held, but the history of the Church shows us that there is no such thing as the plain sense of the text that is universally acknowledged — at least over time.

We are then able to see that a mythical assertion may be put forward as both meaningful and in a sense true without in the least challenging the full autonomy of science and history within their own proper domains.