Sentences with phrase «style of speaking»

We behave in the (Commons),» said Martin, who is known for his bombastic style of speaking.

He has a very relaxed style of speaking, as if he never left the dusty porches and kudzu jungles of west Alabama.

Westrate's delivery does not sound like a forced impression of the way actors talked in those films, but instead comes across rather naturally, while capturing all the elements which made the speed and style of speaking unique during the screwball comedy era.

«They have criticized my style of speaking about development in the party.

He is famed for his mumbly - rumbly style of speaking and his non-committal to the last - minute style of negotiation.

The slow, repetitive, musical style of speaking is called «infant directed speech,» and it appears to help babies understand our emotions.

It draws on diverse sources: our daily poems and the poets we study, the weekly newsletter and other school publication, teachers» styles of speaking and writing, songs we sing at our whole - school morning meetings, current events, our history textbook, children's literature, the classroom walls, and writing by the students themselves.

Cats reserve their widely varying styles of speaking out for just the right occasions.

The backbone of Grosse Fatigue is a long poem delivered in the style of spoken word, the form of expression used to great effect in the 1970s by the New York musicians, The Last Poets.

Not exact matches

When Canadian Business first profiled Waugh, one fund manager, speaking anonymously, suggested Waugh's inclusive leadership style might clash with the bank's tradition of strongman CEOs.

Both are wealthy, big - talking New York businessmen and many have pointed out similarities in both mannerisms and speaking style, with Scaramucci on CNN Wednesday morning parroting one of Trump's Trumpiest lines: «We're going to win so much you are actually going to get tired of winning,» the Mooch told Chris Cuomo.

«A well - spoken person never goes out of style,» says Taylor.

Speaking of bus stop chatter, I can not believe that this fashion trend story in the Wall Street Journal is true: «Dad Style» Is Now in Fashion.

Carlos Brito of Anheuser - Busch InBev (BUD) is my CEO pick: He is a Brazilian heading up a beer business from the American heartland but his message and style speak to audiences around the world.

Last October Anita Sarkeesian, the feminist pop culture critic and a notable target of Gamergate vitriol, canceled her talk at Utah State University after the school received a detailed threat promising a «Montreal style massacre» if she spoke as planned.

In an interview with the Post at a «Bing Sutt» - style Starbucks café in Central, which pays homage to the traditional 1950s Hong Kong coffee shop decor, Wong spoke of her vision since stepping into her role as the Seattle - based company's first China operations chief executive late October.

«We have to communicate not in our own style but in the style of the people we're speaking to,» Baren says.

I would venture to guess many of the evangelical pastors she speaks to (as described in this essay) don't «get» what she's arguing, because they take for granted that she's an evangelical in essence, just an edgy one; whereas, by her own admission, she is talking about «not a change in style but a change in substance.»

Sorry to paint the stereotype but I imagine this guy speaking in a Jerry Springer style hillbilly accent while confessing all of his sins to his wife... wait what sins?

The variety of voices is heightened by the different dialogue styles Paton uses: the lyric, almost biblical way he renders the Zulu dialect; the cliché - ridden language of the commercially oriented, English - speaking community; the chanting rhythms and repetition of the native «chorus»; the clear, logical, terse style of the educated black priest who helps Kumalo find Absalom; the cynical, humorous tone of chapter 23, a satire on justice.

Nor does it mean that, in preaching the gospel in conscious recognition of the metaphorical nature of the language we use, we are speaking in what might be styled a «Pickwickian» manner.

There is no denying that the various styles of prayer, adoration, meditation, contemplation, thanksgiving and supplication are all spoken about, but because the speakers talk about prayer in a familiar way they do not really cover specific types of prayer.

In the revolutionary narrative, some irresistible spirit of progress «speaks,» while a courageous group of social rebels» not theologically trained ascetics» shows us how it's done, medieval style.

Lightfoot (1658) summed the need of one seeking true understanding (and not interpretation) up well: «For, first, when all the books of the New Testament were written by Jews, and among Jews, and unto them; and when all the discourses made there, were made in like manner by Jews, and to Jews, and among them; I was always fully persuaded, as of a thing past all doubting, that that Testament could not but everywhere taste of and retain the Jews» style, idiom, form, and rule of speaking.»

Whereas lower - level classes were taught in the European style — a lecturer spoke and students listened — seminar courses centered upon group discussion of texts.

For one thing, there are several different styles of prayer: corporate and individual, spoken and silent, set written traditional prayers and «free» prayers.

He speaks of the threat to the composite culture that India has always been, its community life - style, the whole Indian identity which was the basis of a very decentralized notion of living together, working together, having respect for each other's diversity, not have a sense of anything being alien.

Whether we are speaking of pastoral psychology as a more or less loosely organized body of principles which informed the daily work of increasingly larger numbers of ministers educated in the better seminaries, or whether we are talking about pastoral psychology in its more professional manifestations in the form of institutional chaplaincies or church - related counseling centers, the sociological origins of the movement tended to render it ineffective in relating to the specific problems and life - styles of the poor.

But if the reader can acquire the inner composure and stillness that will permit him to penetrate the spirit of this literature, to understand it and to enjoy it, then he will also be able to understand the style of thinking and speaking that the Indians created for themselves.

«Every word you have written and spoken has been pure light to me,» Waugh once told his friend, and it was Waugh who came closer than anyone to explaining the difficulty of assessing a fellow writer who did not «employ a single recognizable idiosyncratic style» or stick to a single genre.

I shall later write a few more words explaining all this; but right now we must remember that ultimately every human race, every people, every religious, political, and social group has its own style of thinking and speaking.

However, it is the contention of this essay that Hartshorne's thought has a significance which can not be limited to the confirmed «Whiteheadians,» but which also has relevance for styles of thinking that are more explicitly historical and self - consciously theological, including even the anti-metaphysical attempts of the «secular» theologies to speak of God in a political fashion.

Recently I assigned a class Gustavo Gutierrez's A Theology of Liberation, a book that to my mind combines at a fairly systematic level many of the qualities I have been speaking about, most notably the insistence on the relation of Christian belief and life style.

Although her audience is narrower than those of the other authors — she speaks mostly to women in evangelical Christian circles — and her analysis is a tad simplistic, Barnhill writes with a pastoral style that is soothing after the acerbic tone of the other two volumes.

After much trial and error, not to speak of a good deal of somewhat unseemly controversy, it was generally agreed that the divine Action in Christ was not to be restricted to Jesus alone, although in him it found what I have styled a «focus»; rather, that Action worldward is present and at work everywhere.

We saw above that Mark 9.1, although introduced by it, owes its present form to Mark, and we must recognize the very real possibility that the characteristic early Christian conviction that the Lord who spoke is the Lord who speaks has led to an imitation of the very style of that speech, at any rate to a limited extent.

If he speaks, the whole thing becomes a story of unhappy love in the style of Axel and Valborg.

We would undoubtedly stop short of longing for the early death about which Paul speaks, but we share the same temptation, to retreat from the world into a churchly style of life which equates Jesus» presence with the church and not the world and which unwittingly denies God sovereignty over the whole world of which he is creator and lord.

He has pointed out that a theology which is strictly confined to the world of «here and now can not take account of the ultimate questions which men must ask, whereas every sound Christian theology is required indeed to speak of that «here and now», but to relate it to God as a creative principle and to see God at work in the immediacies of human existence in the whole range of what we style «secular existence».

Alfred North Whitehead, the great Anglo - American philosopher whose thinking is behind the «process conceptuality» to which some of us subscribe, rightly called such ideas idolatrous, and spoke of them as apostasy from the «Galilean vision» (as he styled it) in which God is «modeled» after the figure of Jesus Christ.

But since this is the case with God, we can speak meaningfully of a divine enrichment by accomplished good in creation, and we can also allow for what might be styled a divine sadness because of wrong creaturely decisions and what they bring about.

Styled as a funeral meditation «at the side of a grave» and dedicated to Kierkegaard's dead father, the essay speaks of death as the «master teacher» who can teach us how to live.

To designate it, we should need the old term «element,» in the sense it was used to speak of water, air, earth, and fire, that is, in the sense of a general thing, midway between the spatio - temporal individual and the idea, a sort of incarnate principle that brings a style of being wherever there is a fragment of being.

M.M. Thomas in one of his early essays, when he was responding to the challenge of Gandhian spirituality speaks of the need for a «spiritual aristocracy» that accepts prophetic vocation as their communal style.

I, along with millions of others, am a devout Christian who heeds the words of Jesus when hearing of these self styled prophets and others who think that God speaks to them so that they can lead others.

Among those who shared this general analysis there was a division between those who placed emphasis on overthrowing the present system as a necessary precondition for the realization of a more human society and those who emphasized the present embodiment of a new style of life «in the pores,» so to speak, of the old society.

The writing style is friendly and vivid; in speaking of the believer's response to creation he writes, «This sense of wonder makes created people worshippers.»

He joined the Society for Human and Spiritual Understanding, a pseudo-church that met on Sunday mornings in a small sanctuary - style room to practice meditation and listen to the pronouncements of a trance medium through whom, it was claimed, spoke the voice of an Egyptian priest who had lived 3,500 years be-fore.

They reveal the problem of making it effectively one as at once more difficult and more significant than it appears in a conference among those who wear identical clothes, have their hair cut in the same style and speak the same language.

The almost complete absence of parables is hard to account for, and while allowance must be made for the tendency of the fourth evangelist to introduce into the discourses of Jesus the fruit of his own reflections and meditations, there is a striking difference between the style in which Jesus speaks in this gospel and that of the short pithy utterances of Jesus in the synoptic gospels.