Sentences with phrase «sense of judgment in»

Judgment: They take a lot of decisions that require a good sense of judgment in order to effectively carry out their duties

Not exact matches

Just as one can usually distinguish, according to their purposes, a good from a bad saddle or a good from a bad cavalry officer, so too the judgment of good and bad in the ethical sense should be eminently adjudicable if moral behavior is goal - determined.

I would rather cultivate a strong intuitive sence of judgment and understand the root of morals from within that to live by a very limited and conflicted set of rules such as in the KUran or Bible and never cultivate a good sense of judjment or a moral sense.

In such a world it does indeed make sense to speak of saving judgments.

«From this history of the Bible in early American history,» Noll writes in his concluding chapter, «the moral judgment that makes the most sense to me rests on a difference between Scripture for oneself and Scripture for others.»

Men, one by one, now had status, each in his own right, and the sense of equity, no longer satisfied by mass judgment on mass sin, demanded fair play for every individual.

Not judgment in a sense of condemnation.

What is false in the self - image, that is, what does not accord with our knowledge or sense of reality, what is intolerably beyond our power to sustain, what has been created in order to protect us from hurts, and what reflects our genuine self — all this can in a measure be brought into the light of a new judgment.

Then, Jesus is in no sense making a moral valuation or announcing a divine intervention or a coming judgment; he simply describes the reality of what is happening.

Wright notes that «Israel was thus constituted, from one point of view, as the people who heard God's word — in call, promise, liberation, guidance, judgment, forgiveness, further judgment, renewed liberation, and renewed promise... This is what I mean by denying that scripture can be reduced to the notion of the «record of a revelation,» in the sense of a mere writing down of earlier, and assumedly prior, «religious experience.»

That he chose intuition as a mode of apprehension best calculated to seize such true images of things as they are in their living context simply meant that, of the tools available, this, in his judgment, was best suited to accomplish the intellectual task in its most realistic and vital sense.

While, from a pagan perspective, the crucifixion itself could be viewed as a sacrifice in the most proper sense — destruction of the agent of social instability for the sake of peace, which is always a profitable exchange — Christ's life of charity, service, forgiveness, and righteous judgment could not; indeed, it would have to seem the very opposite of sacrifice, an economic and indiscriminate inversion of rank and order.

This does not mean that the interpreter must become a metaphysician in the sense of making metaphysical judgments — although, at some point these become unavoidable and are in fact implicitly at work from the beginning, as in all thought — but rather that he or she is responsible for recognizing the metaphysical question which the thrust of the text implies.

In accord with the «Athens» type, Wood insists that what makes theological schooling excellent schooling is that it shapes sound theological judgment; through this paideia we acquire a habitus, albeit a habitus for action that is self - critical in the modern sense of «critique» — a sense that ancient Athens knew nothing oIn accord with the «Athens» type, Wood insists that what makes theological schooling excellent schooling is that it shapes sound theological judgment; through this paideia we acquire a habitus, albeit a habitus for action that is self - critical in the modern sense of «critique» — a sense that ancient Athens knew nothing oin the modern sense of «critique» — a sense that ancient Athens knew nothing of.

The passage itself embodies a strongly christological thrust in the phrase «you did it to me,» which makes Jesus in some sense the referent of all the deeds of mercy done in the world.3 More importantly, Matthew attaches the pericope to a series of exhortations obviously intended to encourage the Christian community to persevere until the final judgment; 4 thus the deeds of mercy inculcated are direct responses to the Christian proclamation (7:794).

Though Jesus had a realistic sense of divine judgment, as is evident from the parable of the last judgment in Matt.

Yet a third quality inherent in this totalitarian system was a suspension of normal values of common sense and individual judgment.

In my judgment the trauma of the early years arises not from having to come to terms with the realities of the profession but from the sense of having to surrender one's dream of ministry in the procesIn my judgment the trauma of the early years arises not from having to come to terms with the realities of the profession but from the sense of having to surrender one's dream of ministry in the procesin the process.

They want to make it plain (they are demonstrably often hard put to do so because of the intensity of their own feelings and emotions) that it is judgment in the full sense — justice, the setting right of the woefully wrong.

Rightly understood, and with the reservations of which I have already spoken, the concept of existence in this sense is not open to any objection: it simply means man standing before God in judgment and grace.

The prophet is overwhelmed by the sense of Yahweh's coerciveness, and the prophetic symbol, so far from aiming at control of the deity, is inspired, performed, and interpreted at the behest of the Word of Yahweh to bring to pass the judgment and will of Yahweh in Israel and the world.

There is the tendency of our religiousness toward «moralism» in the bad sense, that is, toward a rigid and self - righteous judgment according to a moral standard which we assume puts us in a good light and others in a bad.

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 [Num.

Lull proposes this judgment from a philosophical analysis in which an unconscious sense of identity with the events of the emergence of Christianity is enough for Christian theology to be Christian.

Sacks explains that he has even lost judgment in the sense of an ability to perceive identity in particulars.

These three elements gain the support of other forms of general revelation in the following order: faith concludes (1) that the «wholly other» is also the Creator, (2) that the sense of moral unworthiness means that God is Judge, and (3) that the longing for forgiveness after judgment implies the tentative assurance that God is also Redeemer.

Taken in this second sense, the hermeneutic structure of testimony consists in that testimony concerning things seen only reaches judgment through a story, that is, by means of things said.

There is a sense in which the divisions themselves already constitute some kind of judgment after death, but a final judgment was still awaited, presumably at the end of time when all the human race have been assigned to their places in one or other of the four hollow places.

However, this modified sense is completely required by the sort of judgment in which the reflexive act apprehends itself when undertaking to itemize the meaning of its act of divestment (depouillement) by submitting it to the grille of a criteriology of the divine.

Even in the case of the so - called «testimony of the senses,» this counts as «testimony» only if it is used to support a judgment which goes beyond the mere recording of facts.

Hence my insistence that faith, in the sense of openness for the future, is also an acceptance of the judgment of God which has happened and still happens in the cross.

It is equally true that eschatology in the New Testament sense of the word is controlled by the idea of the day of judgment (p. 78).

In A Common Faith Dewey suggests that organized religion once provided a useful sense of the whole, but that now it has abandoned that task and, instead, attempts to fob off on newly emergent societies the basically irrelevant sense of the whole generated by an earlier society in a different history If this last judgment is harsh, it was harsh because «the religious» was so important to Dewey and because he still hoped for a religiousness capable of setting forth a functional sense of the wholIn A Common Faith Dewey suggests that organized religion once provided a useful sense of the whole, but that now it has abandoned that task and, instead, attempts to fob off on newly emergent societies the basically irrelevant sense of the whole generated by an earlier society in a different history If this last judgment is harsh, it was harsh because «the religious» was so important to Dewey and because he still hoped for a religiousness capable of setting forth a functional sense of the wholin a different history If this last judgment is harsh, it was harsh because «the religious» was so important to Dewey and because he still hoped for a religiousness capable of setting forth a functional sense of the whole.

By contrast, the traditional Catholic (and Orthodox) conception of the relationship does have the Church standing in judgment over Scripture in some sense, for as the Catechism forthrightly states, «the Church discerned which writings are to be included in the list of sacred books» (emphasis added).

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.

To be critical is to have a sense of taste and discrimination, to be able to judge authentic and inauthentic art, and to share your judgments with others in helpful ways.

Both «symbolic reference» and «propositional feelings» have receptive and imaginative aspects; but, whereas Whitehead emphasized the former, cognitive aspect in his discussion of «symbolic reference,» as a rebuttal to Hume and Kant, he emphasized the latter, creative aspect in his discussion of «propositions,» an emphasis needed to counter «the interest in logic, dominating over-intellectualized philosophers,» among whom «aesthetic delight» is eclipsed by «judgment» (cf. PR 184 - 86 and WH 33) In «symbolic reference» a dim, but indirect, mode of perception («causal efficacy») is combined with a clear, but indirect, mode of perception («presentational immediacy»), which produces a sense of the external worlin his discussion of «symbolic reference,» as a rebuttal to Hume and Kant, he emphasized the latter, creative aspect in his discussion of «propositions,» an emphasis needed to counter «the interest in logic, dominating over-intellectualized philosophers,» among whom «aesthetic delight» is eclipsed by «judgment» (cf. PR 184 - 86 and WH 33) In «symbolic reference» a dim, but indirect, mode of perception («causal efficacy») is combined with a clear, but indirect, mode of perception («presentational immediacy»), which produces a sense of the external worlin his discussion of «propositions,» an emphasis needed to counter «the interest in logic, dominating over-intellectualized philosophers,» among whom «aesthetic delight» is eclipsed by «judgment» (cf. PR 184 - 86 and WH 33) In «symbolic reference» a dim, but indirect, mode of perception («causal efficacy») is combined with a clear, but indirect, mode of perception («presentational immediacy»), which produces a sense of the external worlin logic, dominating over-intellectualized philosophers,» among whom «aesthetic delight» is eclipsed by «judgment» (cf. PR 184 - 86 and WH 33) In «symbolic reference» a dim, but indirect, mode of perception («causal efficacy») is combined with a clear, but indirect, mode of perception («presentational immediacy»), which produces a sense of the external worlIn «symbolic reference» a dim, but indirect, mode of perception («causal efficacy») is combined with a clear, but indirect, mode of perception («presentational immediacy»), which produces a sense of the external world.

Perception grasps some aspects of concrete perceptual objects directly in sense - awareness and other aspects indirectly by perceptual judgment, while letting the objects stand as they are in themselves.

Alas, in regard to things spiritual, the foolishness of many is this, that they in the secular sense look upon the speaker as an actor, and the listeners as theatergoers who are to pass judgment upon the artist.

When practicing the Law of Love, we are pretty much «flying by the seat of our pants,» relying on common sense and intuition rather than a moral manual or theological dogmas to keep us from making errors in judgment.

In this sense there is a «day of judgment,» (I John 4:17) an ultimate denouement in which «the world passeth away, and the lust thereof,» (I John 2:17) and an eternal fulfillment of the life in Christ that begins herIn this sense there is a «day of judgment,» (I John 4:17) an ultimate denouement in which «the world passeth away, and the lust thereof,» (I John 2:17) and an eternal fulfillment of the life in Christ that begins herin which «the world passeth away, and the lust thereof,» (I John 2:17) and an eternal fulfillment of the life in Christ that begins herin Christ that begins here.

When his contemporaries spoke of the conscience, Newman said that «they in no sense mean the rights of the Creator, nor the duty to Him, in thought and deed, of the creature; but the right of thinking, speaking, writing, and acting, according to their judgment or their humour, without any thought of God at all... [Conscience] becomes a license to take up any or no religion, to take up this or that and let it go again.»

Dokimos always has the sense of being tested, accepted or approved, most often in reference to the judgment Christians will face at the Judgment Seat of Christ.

Another idea that contributed to Berkouwer's shift in ecumenical stance was the principle that we should not make judgments about Catholic councils like Trent and Vatican I without understanding the integral totality of Catholicism, because these statements were polemical and antithetical and in that sense historically conditioned.

further proof that Elohim is «spirit» in a general sense can be found in the Book of Exodus Chapter 12 Verse 12 where it reads: «For I will pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.»

Buchler's theory of perception and judgment articulates, in a descriptive sense, what is categorically distinctive of human nature, or rather for Buchler, human process.

In this sense, then, war can be said to be a form of divine judgment, though we can not assume that God deliberately sends wars to smite sinners with the wrath of his displeasure.3

It is in a sense the paragon of query, being masterful in all the modes of judgment.3

We have learned from the Enlightenment and its Marxist negative image some bad lessons: a self - righteous view of human nature, individual or collective, a good - evil dichotomy in our judgment on others and in our social action, a shallow sense of human community, and an exaggerated confidence in the power of human beings to manage and control their own destinies.

The judgment that one particle of matter is spatially separated from another may be true in a sense but false when taken as implying an absolute separation in reality.