Sentences with phrase «such as reflections»

As a result, any changes which occur outside that swath, such as reflections at zenith angles greater than 55 degrees at the surface, can not be viewed or measured.

Long has since used crosses elsewhere, in works such as Reflections in the Little Pigeon River 1970 (reproduced Tufnell 2007, p. 54) and Half Tide 1971 (reproduced Long 1991, p. 94).

In - game graphics are a level ahead of Project Cars 2, with small touches such as reflections on your windscreen really adding a layer of realism — but it's in the replays that GT Sport really shines.

The game also brought several special effects to the table to ante up the realism, such as reflections and sun glare.

In Riptide GP, a jetski racing game, the G2x was able to smoothly and realistically render effects, such as reflections on water surfaces and splashes.

Other elements of a learning culture, such as reflection and openness to new ideas also play a part.

People will point to normally experienced phenomena such as reflection, refraction, dispersion, transparency and so on, without realising that at a low level things such as a flat reflective surface don't exist.

In this situation, you can request a response to what you have shared, such as a reflection.

Not exact matches

We also rely on tradition, with many writings and reflections of the Fathers of the Church, such as those of Saint Augustine.

But Michelangelo and others like him have through their labors — sometimes as goads, sometimes as nails, sometimes as scribblers in the sand, helped turn us from the world's frivolities and given us time for such reflection.

The problem is a lack of imagination, a lack of self - reflection on what we mean when we use terms such as «random» and «intelligent.»

Such realism gives added force to our reading of St. Paul's reflection on a creation that is not yet what it will be: «We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies.»

What finally emerged in the summer of 1518 from this frantic rethinking — recall that Luther was trying to work through the theological issue while at the same time explaining to the world why he shouldn't be burned at the stake for heresy — seems to have been shaped primarily by reflection on texts such as Matthew 16:19: «Whatever you loose on earth is loosed in heaven.»

«By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is supported, — that the more we know of the fixed laws of nature the more incredible, do miracles become, — that the men at that time were ignorant and credulous to a degree almost incomprehensible by us, — that the Gospels can not be proved to have been written simultaneously with the events, — that they differ in many important details, far too important as it seemed to me to be admitted as the usual inaccuracies of eyewitness; — by such reflections as these, which I give not as having the least novelty or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation.

This reflection is enriched by readings from scripture (for example, 3 John; Luke 10:38 - 42; 15:1 - 32) and theological writers such as Henri Nouwen and Dietrich Bonhoeffer.

Evangelicals who are receptive to and seek to appropriate the work of such writers as Alasdair MacIntyre, Charles Taylor, Nicholas Wolterstorff, and others also direct theological reflection in the same tidal movements as postliberalism.

Out of reflection such as this emerges philosophy of the Cartesian type.

Ministers are not trained to reflect upon human action and events, to interpret them theologically, and to regard such reflection as important as the study of books.

This in no way depreciates their value, 6 but it does mean that another task still remains largely to be done, that is, the critical reflection about the witness which is theology as such.

A theology of nature is needed when the guiding images at the center of theology as such are not informed by what needs to be learned in reflection on nature.

When I realize that the particular conclusions generated by the serious reflection that arises from such assumptions have only the authority of those assumptions, then I feel free to turn to another philosophy that includes among its data human persons and their interactions; for my perception of reality is such that these seem to me at least as real and ultimate as sense data and mechanical relations.

I would suggest also that one way into such a new doctrine of analogy is a new understanding of man or history as the image of God, wherein historical development and evolution could be seen as a reflection or embodiment of the development and evolution of God.

This should prompt reflection among Christians, for the world has always doubted whether Christians» who, after all, like to sing such hymns as «I'm but a....

At first they may be taken merely as aesthetic moments, such as communing with nature, savouring memories andimages, meeting mysteries, the heightened sensing of musical sounds, odours, colours, the thrill of acute poetic expression, or moving encounters with other human beings; but on further reflection people often cite such experiences as having a spiritual quality and as hints of the divine.

Ideally, this social reflection on preaching is part of a larger congregational process using such resources as Holland and Henriot, Social Wino try, especially 95 - 112; Hessel, Social Ministry, especially 121 -23; Carroll, Dudley and McKinney, Handbook for Congregational Studies, especially chapter 6, «Methods for Congregational Studies,» 153 - 78.

Such an opinion would presuppose the false theory that all that is moral is susceptible as such of being brought completely and explicitly before the mind by reflectSuch an opinion would presuppose the false theory that all that is moral is susceptible as such of being brought completely and explicitly before the mind by reflectsuch of being brought completely and explicitly before the mind by reflection.

Orthodox Husserlians, such as Scanlon, charge that the existential phenomenologists are returning to the natural attitude and thereby precluding any genuine phenomenological reflection.

Reflection by its very nature is neither outwardly directed at a problem nor does it seek immediate effects such as getting some project going.

Perhaps the same is true for the type of philosophic reflection for which Whitehead has served as such an inspiration.

Is it your intention to convince people that Christians are so deeply to blame, and so hypocritical, so false, so two - faced, so cheating, so lying, in short, such a bad reflection of the true Jesus, that Christianity should be discredited as a faith system?

Asian theologians such as Wesley Ariarajah, Tissa Balasuriya, Kosuke Koyama, Lynn de Silva, and Aloysius Pieris have found a dialogue with Buddhism both necessary and valuable for their own reflections on Christian faith.

In the second part of the paper I will offer some reflections on the unexpected value of a process interpretation of the Trinity for the enterprise of process philosophy as such.

Reflection shows that the evidence for old - time sanctity comes from suspect sources such as hagiography, panegyrics and sermons.

By theology of religions, I mean critical theological reflections on the interaction and intercourse between different religions through such means as proclamation and sharing of their different creeds and teachings, through dialogue of their adherents, and mutual challenges and partnership for common cause.

But in their tenth anniversary «reflection» on the «83 pastoral, The Harvest of Justice Is Sown in Peace, a new topic appears: «the forceful, direct intervention by one or more states for essentially humanitarian purposes,» such as alleviating «internal chaos, repression and widespread loss of life.»

While such moral leadership is crucial, especially in acute situations marked by violence, deeper theological and ethical reflection on these issues is just as crucial for the long term.

Such an identity appears to be possible because, as Walsh claims (most clearly and emphatically in The Third Millennium: Reflections on Faith and Reason), following Heidegger and Voegelin, the transcendent must be utterly «differentiated» from our worldly or secular existence: the withdrawal of the divine into utterly transcendent mystery relieves existential - theological practice of any ends «higher» than humanity.

That wherein immediacy has its being, or (supposing that after all it has a little bit of reflection in itself) that part thereof to which it especially clings, a man is deprived of by «a stroke of fate,» in short, he becomes, as he calls it, unfortunate, that is, the immediacy in him receives such a shock that it can not recover itself — he despairs.

Hebrew reflection about Yahweh led to an understanding of Yahweh as person long before men could conceive themselves in such terms.

And those of us who are Christians (and I believe the same is true of Jewish natural - law thinkers, such as Rabbi David Novak) acknowledge that the faith we affirm has itself been enriched» and in certain dimensions even partly shaped» by taking onboard their insights and integrating them into theological reflection.

This requires, on the one hand, the use of philosophical categories such as those I developed in A Christian Natural Theology and, on the other hand, reflection on the relation of the way God was present in Jesus to the way he is present elsewhere.

Or (to mention a case which is more rarely to be seen in real life, but which dialectically is entirely correct) this despair of immediacy occurs through what the immediate man calls an all - too - great good fortune; for it is a fact that immediacy as such is prodigiously fragile, and every quid nimis [excess] which demands of it reflection brings it to despair.

The grand shift in experience and thought throughout the West, as it loses its center, makes such reflection and talk urgent.

This is, of course, but one more case of defining a discipline in such a way as to exclude reflection about its assumptions.

His judgment seems to be that, even though some kind of faith or intuition is a formal requisite for critical reflection on the nature of God, the specific content or character that faith has as a concrete, historically conditioned phenomenon does not materially affect the reasoning process which is both possible and appropriate in such reflection.

Third, scientific reflection (in the form of observation and much speculation) on the nature of time itself also has profound implications on how man conceives of his reality as a succession of events (how man connects events in his reality)- interpreted as the passage of time - and whether those events are intrinsically connected, and, if so, whether or not such a connection is changeable.

When this happens, then a passage such as Hebrews 1:1 - 3 rolls down like mighty waters, full of exciting possibilities of theological reflection.

What is offered, as far as philosophy is concerned, is a few rather arbitrarily selected reflections such as a theologian must undertake if he is in some degree to deal with his own set of problems.

Reflection on the relative amounts spent for alcoholic beverages and for such items as education and medical care provides a sobering lesson in relative values.

For even such an act of a direct Yes or No to God does not envisage immediately and solely the God of original transcendental experience and his presence as revealed in this, but first the God of thematic categorial reflection, the notional God.