Sentences with phrase «think live cultures»

She recommends incorporating foods with «good» bacteria (think live cultures like lactobacillus) which can help balance out that delicate ecosystem.

I think live cultures might provide an additional benefit, since they continue degrading lactose after packaging.

Not exact matches

No, this book won't offer you many chuckles, but it might help readers break through our culture's unhelpful silence around our inevitable end and think through how to go about the final chapter of life with some dignity.

From riding an elephant into a sales meeting, hiring a marching band to pump up his team and going from the brink of bankruptcy to building a billion - dollar business, Moses shares his business and life lessons on how to think big, build amazing teams, create company culture and overcome adversity.

Mark Moses shares his business and life lessons on how to think big, build amazing teams, create company culture and overcome adversity.

Historically, there's always been a problem of lawyers thinking they know everything, which is in fact a problem in life with lawyers... There's been a culture of activism of making it clear to lawyers that the support is necessary and appreciated, but they weren't necessarily the leaders of the movement.

But when it comes to the intricacies of daily life, have you ever stopped to think about how your daily routine compares with others around the globe and just how much culture influences your behavior?

«I've seen so much solidarity in our communities — something I think we had lost as a culture with the craziness of everyday life,» Aquino said.

I think for us, the reason that we ultimately chose to make that decision is that we live in a very sceptical and cynical world, and we function and live in a culture and in a time when people are wary of leaders, pastors and organisations; that there's a sense of duplicity or lack of transparency.

In order for our witness to mean anything to ourselves, our kids, or anyone who might darken our doors, we have to think about the culture we live in and what makes it particularly hostile to orthodox belief — as well as ways in which people around us might be uniquely susceptible to aspects of our faith that are true.

Although there are undoubtedly hundreds of excellent books that can serve as wise and formative guides to growing spiritually, these seven will unsettle many of the ways you think about life and faith and culture.

Our culture doesn't want to accept what is biblical, tithing especially, and actually we should be meeting daily as in Acts, not twice a week, but let me tell your living in dream world if you think people in the church are somehow serving away after they leave.

Avoiding the latter would require a profound rehabilitation of a contemplative order of thought and life and a certain primacy of contemplation over action, which are all but unintelligible within our pragmatic culture.

Read in conjunction with Coupland's other novels, Life After God is a compelling reflection on what it means to think and live theologically in our age in which culture is rapidly unraveling.

It is a close study of the thought and language of John Paul II, who taught the Church and the world to understand the contest of the culture of life versus the culture of death.

Holloway also acknowledged that his thinking was a work in progress, the pioneering outlines of a new synthesis between the unchanging truths of the Catholic faith and the emerging scientific culture in which we now live.

And if we think this is easy, it is because we know nothing about the life of Christ, because we are so sunk in our materialistic culture that we have quite forgotten the meaning of God's work in us, quite forgotten what we are called to in the world.

Do you think there is actually a qualitative difference between Christianity and other alternatives when it comes to how much sense they make of life, or is it maybe mainly a matter of subjective experience, and of culture?

Surveying the desert of modernity, we would be, I think, morally derelict not to acknowledge that Nietzsche was right in holding Christianity responsible for the catastrophe around us (even if he misunderstood why); we should confess that the failure of Christian culture to live up to its victory over the old gods has allowed the dark power that once hid behind them to step forward in propria persona.

It requires leaders and teachers who can challenge us to think critically about our culture and what is going on in the world, as well as engaging Scripture in an active way, and living it out radically.

A second contribution is an awareness of historical and cultural conditioning — that how we see and think is pervasively shaped by the time and place in which we live, by culture, that there is no absolute vantage - point outside of culture or time.

Because all human laws, customs, and opinions change from time to time and vary from place to place, we tend to think of right and wrong as relative to the particular culture in which we live.

(Jeremiah 29:4 - 7) Yet, in this hyper - consumeristic culture, we hate to think of being stuck in one place for the rest of our lives.

To avoid this pitfall, one should first read his autobiography, Out of My Life and Thought, and the first volume of his theory of culture, The Decline and Restoration of Civilization; these two works supply the background and perspective necessary to understand all the others.

These include history and geography, schools of thought, mysticism, religious belief, religious practice, Islamic law, theology, philosophy and ideology, politics (dynastic states, political and religious roles, political concepts and terms), economics, culture and society (personal life, community life, arts and literature, science and medicine, communications, popular religion), Islamic studies, institutions, organizations, movements, biographies.

I would think the reason for Muslims living in that way has more to do about culture than the Qu «ran.

The ordinary pleasures of life — both those simply given to us in nature and those derived from culture — play a large role in Lewis's thinking and account for much of the power of his writing.

As these Christians spread across the Mediterranean world they were not belligerent, did not even think of culture wars, did not demand their rights and had no opportunity to live in a protected Christian sub-culture.

The greatest challenge facing oldline Protestantism today is whether within our life and thought we will welcome movements that buck the currents of establishmentarianism, Christendom and modernity and that call the church to speak once again the «language of dissent» to a culture and church of compliance and consumption.

Thus do great traditions end, and a culture that in living memory still read The Pilgrim's Progress and readily recognized quotations from Isaiah now watches Sex in the City and thinks Vanity Fair is a magazine.

It certainly is good to have finally found out that Christianity is nothing more than just tradition, ritual and culture and that all the things which the Bible says about God and prayer are not true — God does not speak to or lead or guide or direct anyone or put thoughts in anyone's mind or show them signs or speak to their heart or mind or tells them what to do or calls people or chooses people or has a plan for people's lives whether they are in an altered state of consciousness / transcendent state or whether they are in an unaltered cognitive state.

The director of the new Foundation, Fr Tomasz Trafny of the Pontifical Council for Culture, said: «I don't think most people necessarily see science and faith as being opposed but I do think there is confusion as to where to put faith and where to put science in their life.

The questions about religion and public life, those calling for «public» discussion, no longer focus on the verifiability of religious speech but concern quite other issues: methods of understanding and describing the religious realities, old and new, that we see appearing around us; useful criteria for assessing these religions and for defining and comprehending this new set of powers in our public life; and ways of protecting vital religious groups from the excesses of the public reaction to them, and protecting the public from the excesses of powerful religious groups — hardly questions a secular culture had thought it would have to take seriously!

I know that many in the church are ill - equipped to think theologically about their personal lives, let alone matters that face our entire culture.

(i think we need the gift of «new tongues» - sharing the Gospel like they did in Acts 2: practically, relevantly and in a life changing / culture awakening way)

Less, what if instead of thinking about our next vocational, world changing, culture making move — what if you and I took a serious inventory of how the people around us are affected by our lives.

It would be naiive to think that there is not a little of that in all of us the — inclination to be focused on «me» encouraged by the individualistic cultures we live in.

We should forsake each other and believe in the Harry Potter series and form our culture, thinking, religion, technology and way of life around those books.

He should indicate the major alternative viewpoints that are live options in our pluralistic culture; this may require an effort to inform himself concerning the current thought of scientists, theologians, and philosophers on the point at issue.

Each culture is a living, changing phenomenon, and it changes as a result of human thought and decision - making.

I know that seems simplistic, and the issues that surround us today are complex, but I think before we dive into a discussion about living in a culture moving in a different direction than Christian views, we need to remind ourselves that God is still God, and God is still good.

Then, just when you think it can't get any better, Vicky Beeching hits it out of the park with her presentation about what it was like growing up, living, and leading in the evangelical culture, while (until recently) keeping her sexuality a secret.

Consequently, Christian thinking, whether about God, about Christ, about the moral life, or about culture, must always begin with what has been made known.

You've got it in one: it's a comparison to something «not that flattering» (obvious understatement: if we lived in a culture in which dead people and graves were seen as unclean, and I said that you are like a whitewashed grave, simultaneously calling you dead AND a hypocrite, i think you'd be pretty peeved).

«May the faithful, therefore, live in very close union with the other men of their time and may they strive to understand perfectly their way of thinking and judging, as expressed in their culture.

If culture is the way people think and feel and behave as a people, and if spirituality is the way we live out the life and teachings of Jesus in this particular culture at this particular time, then the questions for thinkers, writers, theologians, and religious professionals must become: What cultural realities are challenging the Gospel now?

Men may think, feel, and act in ways that are novel, unprecedented, tradition - breaking and still preserve unbroken that power and content of the past whereby the life of culture is enriched.

The starting point of Kurzweil's thinking is the assumption, as Diamond puts it, that the «only absolute in human life, human history, and human culture is faith in the living transcendent God.»

And what are the best ways for Christians to talk about and live their faith in a culture that thinks sex and chores are more important to family life than religion?

The problem with Hegel's thought is that the fullness of life, of conflict, of culture, out of which the imaginative representations of the will come, is progressively swallowed up until only the concept survives.