Sentences with phrase «spoke in ways they understood»

So he began where they were, and spoke in ways they understood.

Not exact matches

For example, when Prison Break's Wentworth Miller came out on Facebook talking about his struggle with depression, it created a fabulous opportunity for one of my students Jason Finucan, who speaks about destigmatizing mental illness in the workplace, to help take a celebrity story and parse it in such a way that a lay audience can understand and apply it in their daily lives.

You have to walk a mile in their shoes if you really want to understand what makes them different, and how to speak to them in a way that shows that you get them.

Socially speaking, it is much more efficient and sophisticated in the long run to understand the intricacies of human behavior than to demand one's way.

[01:30] Introduction [02:30] Tony welcomes Alexandra [03:40] Launching in 2007 — it came from a place of passion [04:25] Establishing clear roles among founders [05:40] Flexing her multilingual skills in business [06:25] Adjusting how you speak to someone based on their objectives [08:10] The secret to Gilt's growth [09:20] Building a business that would thrive during winter [10:20] Finding the capital to purchase inventory [10:40] Moving from venture to private equity funding [11:20] It's all about smart money [11:40] The future of traditional retail [12:20] The subscription model [12:40] Catering to the time - starved customer [12:55] Bringing services into the home [13:10] Leaving Gilt to lead Glamsquad [16:10] Glamsquad started as an app [17:10] Vetting employees [18:10] Building trust with customers [19:00] Taking massive action — now [20:20] Launching the first sale on Gilt — without a return policy [21:30] Fitz [22:00] The average person wears only 20 % of their wardrobe [23:00] Taking the time to understand your customer [23:20] Challenges as a woman in business [24:40] Advice to a female entrepreneur that's just getting started [25:25] The importance of networking [25:50] Knowing the milestones to hit along the way

Religion and faith are a personal choice and journey as is the lack of either; I raised my son and daughter much in the same ways I was raised and I am proud of their understanding and acceptance of Judaism, Christianity and Islam, that they do not look down on or speak ill of others who believe differently than they.

i do nt understand how someone speaking of their family on their death bed is in any way connected to god.

A very convincing case can be made that what we have translated as homosexuality in our modern translations in no way speaks of what was understood by the original audience.

Herschel, As a counseling student you understand the importance of speaking to people in ways they understand.

But now I admit to be speaking in the language of natural philosophy, that old - fashioned way of understanding reality which quickly faded into the intellectual shadows after the arrival of the new knowledge of Galileo and Newton.

If God desires to speak to human beings, he must do so in such a way that he can be understood.

I can understand the idea of a party as a unifier and people can group together, but the way parties are set up now, it just fuels fringe elements who don't speak for the moderates who are forced to affiliate with one of two parties in order to feel at least sort of relevant.

Jesus may have understood himself to embody God's Spirit in a special way, enabling him to speak for God and even to forgive sins in God's name.

One possibility is that we are simply using this current language to speak of the importance of the church's developing its doctrine of nature more fully and in ways appropriate to our new understanding of the relation between human beings and the natural world.

The man who does not know freedom in Christ can not understand the word of freedom Paul spoke in the midst of necessity: «We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed» (II Corinthians 4:8 - 9).

If this avoidance of personal pronouns is found to be clumsy or fails to give a proper sense of God as a being who is related to us in a personal way, then certainly one is free to speak of God both as male and as female so long as these usages are understood to be metaphorical and not to be claiming gender for God, and so long as the male and female references are relatively balanced.

Why didn't he speak to everyone from the beginning in ways they could each understand and accept?

First, it would be consistent with Whitehead's own methodology, in this way to make God the chief exemplar for the understanding of process everywhere else in the world, Secondly, and more importantly, it might help to correct the unfortunate tendency even among Whiteheadians subconsciously to regard actual entities as atoms, minisubstances which are, so to speak, the building blocks of the world process.

Is there any way in which a Jew or a Christian could understand God as speaking in the Quran?

Second: to say that this particular book is true is to say that we can trust it, trust it as a guide to faith and life which provides not only specific claims about God's faithfulness and how we ought to live our lives in response to it, but also a way of understanding the whole world and a language in which to speak about that world.

Furthermore, they must be avoided if we are to speak to the way in which increasing numbers of people today understand their humanity.

If Jesus thus employed a familiar way of speaking, not just casually but in circumstances which made it the vehicle of a partly veiled assertion of his vocation, then «Son of Man» came to be something like a self - designation replacing the traditional title of «Messiah» That is how the writers of the gospels seem to have understood it.

My Name Is Toxic Shame I was there at your conception In the epinephrine of your mother's shame You felt me in the fluid of your mother's womb I came upon you before you could speak Before you understood Before you had any way of knowing I came upon you when you were learning to walk When you were unprotected and exposed When you were vulnerable and needy Before you had any boundaries MY NAME IS TOXIC SHAME I came upon you when you were magical Before you could know I was there I severed your soul I pierced you to the core I brought you feelings of being flawed and defective I brought you feelings of distrust, ugliness, stupidity, douIn the epinephrine of your mother's shame You felt me in the fluid of your mother's womb I came upon you before you could speak Before you understood Before you had any way of knowing I came upon you when you were learning to walk When you were unprotected and exposed When you were vulnerable and needy Before you had any boundaries MY NAME IS TOXIC SHAME I came upon you when you were magical Before you could know I was there I severed your soul I pierced you to the core I brought you feelings of being flawed and defective I brought you feelings of distrust, ugliness, stupidity, douin the fluid of your mother's womb I came upon you before you could speak Before you understood Before you had any way of knowing I came upon you when you were learning to walk When you were unprotected and exposed When you were vulnerable and needy Before you had any boundaries MY NAME IS TOXIC SHAME I came upon you when you were magical Before you could know I was there I severed your soul I pierced you to the core I brought you feelings of being flawed and defective I brought you feelings of distrust, ugliness, stupidity, doubt

It was to understand and later to express in his gospel the Divinity of Christ in Christ's own way of expressing and speaking of Himself, that John was formed and taught in a relationship of understanding with love, unique even among the Twelve.

The interpreter has to look for that meaning which a biblical writer intended and expressed in his particular circumstances, and in his historical and cultural context, by means of such literary genres as were in use at his time, To understand correctly what a biblical writer intended to assert, due attention is needed both to the customary and characteristic ways of feeling, speaking and storytelling which were current in his time, and to the social conventions of the period.

Or the ones that didn't understand or weren't spoken to in a way that they could relate to.

If these antecedents from his heritage were present in the mind of Jesus, as it seems certain that they were, it is not surprising that they should have found their way into his understanding and speaking of the kingdom.

Third, since God is not the great exception, metaphysically speaking, but is himself «the supreme exemplification» of the principles which actually and concretely operate in the world, a study of how the world goes will be the best way in which we can come to understand the nature of the divine activity itself.

Speaking of Jesus in this way may seem to make him merely one of many great men, exceptional but not superhuman, not the divine being he is believed by Christians to be; but however his person and nature are understood, I for one can not believe that even in him God acted in any way inconsistent with the same natural laws and operations by which he works today.

In the area of Gospel and culture, in contrast to the basic understanding of the Gospel as represented by western missions, which was to all intents and purposes a non - negotiable given, the evangelicals speak of the necessity for churches in the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditionIn the area of Gospel and culture, in contrast to the basic understanding of the Gospel as represented by western missions, which was to all intents and purposes a non - negotiable given, the evangelicals speak of the necessity for churches in the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditionin contrast to the basic understanding of the Gospel as represented by western missions, which was to all intents and purposes a non - negotiable given, the evangelicals speak of the necessity for churches in the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditionin the non-western world to find indigenous expression of Christianity in ways appropriate to people's culture and traditionin ways appropriate to people's culture and traditions.

The partner who has thus spoken in a very personal way without being understood falls back into a terrible emotional solitude.

Those who hear the proclamation may have full confidence in the God of which it speaks: If... how much more must... Luke, concerned with the ongoing life of the Church and experience of the Christian «way», understands the reference to be to confidence in prayer; but it seems more probable that the original reference was to the totality of the proclamation as it challenged the hearer.

He is able to utter everything, but one thing he can not say, i.e. say it in such a way that another understands it, and so he is not speaking.

Such manuals as that of Garrigou - Lagrange typically cite Hebrews 1:1 as a scriptural basis for this understanding: «In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son...» The notion of God's locutio is easily assimilable to that of propositional truth which in turn best suits the interests of apologeticIn many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son...» The notion of God's locutio is easily assimilable to that of propositional truth which in turn best suits the interests of apologeticin these last days he has spoken to us by a Son...» The notion of God's locutio is easily assimilable to that of propositional truth which in turn best suits the interests of apologeticin turn best suits the interests of apologetics.

It is my conviction that if a theologian doesn't know the culture and times well enough to speak and write in ways that people understand, then the theologian doesn't know the first thing about theology.

For my part I can in a way understand Abraham, but at the same time I apprehend that I have not the courage to speak, and still less to act as he did — but by this I do not by any means intend to say that what he did was insignificant, for on the contrary it is the one only marvel.

We can speak only of the way in which Christians understand the hope which guides our dealing with the ills of the soul and body of man.

Specifically, did He speak of time in ways that we (and ancient audiences) were meant to understand?

The natural law is a body of unchanging moral principles known not from revelation (though parallel to it) but by reason, principles regarded as a basis for all human conduct: to speak in this way of «the humanisation of sexuality» is simply the understanding of the natural law in particular human circumstances: there is no movement away from natural law - say, to revelation or ecclesial authority; we are stillwithin its ambit.

That is obvious in a broad and vague way when we consider some of the various ways in which we speak of trying (and often failing) to understand: We speak of hoping to understand the instruction manual that accompanies a new word processor and of trying to understand a novel like James Joyce's Ulysses; though both are printed texts, what it is to understand one is quite different from what it is to understand the other.

No Christian thinkers have understood this truth about the Lord's Supper better than John and Charles Wesley, who in their eucharistic hymns, and especially in the hymns of Charles, speak nobly of the way in which we «plead» the sacrifice which was once and for all accomplished on Calvary.

I am first defining the poetic function in a negative manner, following Roman Jakobson, as the inverse of the referential function understood in a narrow descriptive sense, then in a positive way as what in my volume on metaphor I call the metaphorical reference.7 And in this regard, the most extreme paradox is that when language most enters into fiction — e.g., when a poet forges the plot of a tragedy — it most speaks truth because it redescribes reality so well known that it is taken for granted in terms of the new features of this plot.

Obviously every preacher will have his or her own way of making the proclamation; his or her own understanding of it, as well as his or her own experience of what it entails, which will inevitably affect the way in which he or she must speak.

The New Testament is part of that tradition, not separated from it; therefore, its significance is in reporting the earliest ways, so far as we can recover them, in which Jesus was understood by men and women who themselves were caught up in that tradition and who found (as Houlden notes) «an experience of salvation, of new well - being in relation to God» in their response to the event about which the witness spoke (p. 135).

But since the Lord has given me to speak and to write the Rule and these words in a clear and simple manner, without commentary, understand them in the same way, and put them in practice until the end.55

To maintain that the essential qualities of love are merely anthropomorphic ways of speaking about God questions whether God's love is truly love in any human understanding of the word.

God did not speak in a way that made me understand the purpose behind our experience.

When God reveals himself, he always does so to people, which means that he must speak and act in ways that they will understand... It is essential to the very nature of revelation that the Bible is not unique to its environment.

At the same time I have tried to look at prayer in a new way, by getting at its roots, by relating it to the kind of world we know nowadays to be ours, and by speaking about it in the light of present - day understanding of our selfhood.

God spoke to human beings in a way that they could understand and the sacred authors used terms common at the time.