Sentences with phrase «upon life more»
The kind of surprises this year started with has made me reflect upon life more closely.
http://www.flavorquotient.com/ Not exact matches
We all come upon times when life is extremely challenging, and for entrepreneurs those times can come a little more often.
This is an increasingly challenging paradigm to execute upon today in the more modern commerce era we live in.
Difference: atheists that accept evolution, or the theory that all life came from a common ancestor, are more often than not willing to discount that acceptance upon evidence to the contrary.
To explain its relationship to resurrection, John Wesley draws an analogy with human experiences of joy and laughter, stating «the joy of the soul, even in this life, has some influence upon the countenance, by rendering it more open and cheerful.»
There's not much point to having a moral foundation based upon religion if it does not make you more moral in your actual life.
And when our discourse was brought to that point, that the very highest delight of the earthly senses... was, in respect of the sweetness of that life, not only not worthy of comparison, but not even of mention; we raising up ourselves with a more glowing affection towards the «Self - same,» did by degrees pass through all things bodily, even the very heaven whence sun and moon and stars shine upon the earth; yea, we were soaring higher yet, by inward musing, and discourse, and admiring of Thy works; and we came to our own minds, and went beyond them, that we might arrive at that region of never - failing plenty, where Thou feedest Israel for ever with the food of truth.
We might note the obvious influence of Leo Strauss's Natural Right and History upon Bénéton's framing of modernity, but he works out the implications of historicist relativism and Weberian social science in ways that are more attuned to both the contemporary academy and to our day - to - day lives.
He points, we might say, to a further bond that ought to be built upon the basis of biological community but which, in any case, is finally more crucial: initiation into a way of life.
Paganism is more righteous than any churches built to posses their flocks» unknowledgeable folding visual sightedness of the envisioned atypical sightless crops who no not how to live without leaning upon the crux.
after all, only a penultimate sphere of life — more than it can give, and we place upon it expectations that must inevitably be disappointed.
Even more important, we must never allow our appreciation for the goodness of all life to dull our awareness of the injustices inflicted upon others.
And as we build in our own lives upon what God has revealed to our hearts, line upon line, here a little, there a little, God will only then reveal a little more about who we really are and how we are connected to God and to all that is around us.
To be sure, from the days of the Exile on, the majority of Jews lived not in Palestine but in foreign lands, where they were played upon by alien customs and ideas, and in such a situation continued fealty to the ancestral faith was far more a matter of individual choice than it was in the homeland.
For although certain principles of wear and dissolution, which apparently can not be prevented from growing more pronounced with age, seem to be inherent in the structure of our individual bodies, there is no indication of any similar factor in the global evolution of a living mass as large as the Noosphere, where the overriding evolutionary law seems to be that, of statistical necessity, it must simply converge upon itself.
Many biologists, intent upon scientific objectivity, are reluctant to see in the development of terrestrial life anything more than an unlimited proliferation of forms, all on the same level.
Yet it is more than a stamp; it is a burden laid upon him which makes him wholly acceptable, vulnerable, disponible, and yet withdraws him to the task of «giving his flesh for the life of the world»: almost in the moment when an outburst of popular devotion would bestow upon him the splendor of kingship, a kingship of popular acclaim which he refused without seeming even to consider attempting to manage it.
I mean, if god wants him to live he wouldn't have given him cancer in the first place but lets just say he contr.acted can.cer on his own but was called upon god to do these good dee.ds but needed more time, now what if the only way he could survi.ve was from stem cell res.earch?
Surely feel that you are not aware of the proper way of how to preform ablutions or keep your A$ $ as clean...!?! So please speak of no superior or inferior we are all of Adam & Eve and are as equal only those who fear God most are more superior but as I see you are not God fearful since you look upon his creations and Worshipers as if inferior to you although they might be remembering, worshiping and praying to God more than you do... or will do in your life...
In one of the more moving moments of the 1992 presidential campaign, Bill Clinton tapped the power behind the American wish to live in community when he told his audience at the University of Notre Dame, «Most of all we are in a crisis of community, a spiritual crisis that calls upon each of us to remember and to act upon our obligations to one another.
Pride, anger, greed, judgmentalism, and gluttony, for example, are condemned all over the place in Scripture (way more than homosexuality), and yet most Christians are content to live in such destructive lifestyles while they point the finger at homosexuals and call down God's curses upon them.
Grant rather that each day may do something so to strengthen my hold upon the unseen world, so to increase my sense of its reality, and so to attach my heart to its holy interests that, as the end of my earthly life draws ever nearer, I may not grow to be a part of these fleeting earthly surroundings, but rather grow more and more conformed to the life of the world to come.
But some Bunyan, writing Pilgrim's Progress in a prison where it was so damp that, as he cried, «The moss did verily grow upon mine eyebrows»; some Kernahan, born without arms and legs, but by sheer grit fighting his way up until he sat in the House of Commons; some Henry M. Stanley, born in a workhouse and buried in Westminster Abbey; some Dante, his Beatrice dead, he himself an exile from the city of his love, distilling all his agony into a song that became the «voice of ten silent centuries», or some more obscure and humble life close at hand where handicaps have been mastered, griefs have been built into character, disappointments have been turned into trellises, not left a bare, unsightly thing — such incarnations of fortitude and faith have infectious power.
Erik Erikson's description of Luther captures several elements in the lives of the «more unique»: «An individual is called upon (called by whom only the theologians claim to know, and by what only bad psychologists) to lift his individual patienthood to the level of a universal one and to try to solve for all what he could not solve for himself alone» (Young Man Luther [Norton, 1958] p. 67).
A darker assessment of current child well - being would accord more consistently with what Mintz's entire history reveals: that economic and social trends afflicting adults» lives have an even more negative impact upon the lives of children.
Evidence of the fact that union differentiates is to be seen all round us — in the bodies of all higher forms of life, in which the cells become almost infinitely complicated according to the variety of tasks they have to perform; in animal associations, where the individual «polymerises» itself, one might say, according to the function it is called upon to fulfil; in human societies, where the growth of specialization becomes ever more intense; and in the field of personal relationships, where friends and lovers can only discover all that is in their minds and hearts by communicating them to one another.
For this extremity of pessimism to be reached, something more is needed than observation of life and reflection upon death.
Entering the ministry is more like entering the army, where one never knows where he will land or live or what specific work he will be called upon to perform.
That is why the science of Life concentrates more and more upon the study of cellular heredity.
Matter does not remain lifeless and completely dispersed, but gradually converges upon itself and evolves in the direction of more complex life and eventually consciousness.
«Change comes, we suspect,» states Wallis, «more through the witness of creative and prophetic minorities who refuse to meet the system on its own terms but rather act out of an alternative social vision upon which they have based their lives.
If active euthanasia» e.g., lethal injection» and physician - assisted suicide are legally sanctioned, even more patients could couple organ donation with their planned deaths; we would not have to depend only upon persons attached to life support.
This emphasis upon the present and the past among the poor may be born of a lack of hope; but in some cases it may be a product of an honest cultural difference indicating a more self - accepting and less acquisitive style of life, a style which should be respected and not automatically deemed inferior to the more ambitious future - oriented activities of the middle classes.
«Because we have forgotten the biblical concepts of true authority and submission, or more accurately, have rebelled against them, we have created a climate in which caricatures of authority and submission intrude upon our lives with violence.
It will demand from us a spiritual effort; we shall have to rise to a new height of vision, to a new level of life, where our physical nature will not be cursed, as in the Middle Ages, but even more importantly, our spiritual being will not be trampled upon, as in the Modern Era.»
(1) The simpler depends upon fewer specific conditions and has fewer, less demanding needs; human life, for example, depends upon so many more factors than single - celled marine life does.
The more satisfying enjoyment of life depends upon making the right responses to the needs of the community around us, in short, of offering the contribution to the world, for which we have the potential and which may be said to be the end, or purpose, for which we exist.
It is the way life makes way for more life.9 Death establishes a common fate for every living thing, and thus gives a decisive character to our dependence upon God and our unity with all His creatures.
The language of vocation is problematic not just in its churchly usage (where the distinctions and congruities of «inner» and «outer» calls can trip us up) but in the more common reality of a multiplicity of calls with competing claims upon the stewardship of our lives.
A man who is utterly self - contained and whose chief ambition is to be «self - existent» and hence to exist without dependence upon relationships of any sort, is a man whom we regard as an unpleasant if not vicious specimen of the race; and it is odd that deity has been regarded, and this even in Christian circles, as more like such a self - contained human being rather than as like a man who in every area of his life is open to relationships and whose very existence is rich in the possibility of endless adaptations to new circumstances.
In a planetized Humanity the insistence upon irreversibility becomes a specific requisite of action; and it can only grow and continue to grow as Life reveals itself as being ever more rich, an ever heavier load.
They are basic to the whole movement, and far more important in their bearing upon the organisational life of the Mormons than either the Bible or The Book of Mormon, for it was in these successive revelations of the prophet that the growing movement took shape, and their most characteristic beliefs and practices were determined.
To be sure, there are other attempts to describe the experience of heaven that are more exciting and draw upon our best human experiences in this life.
Two nearby Methodist churches enjoyed better fortune during the time of Bigelow's affliction, and the people of Bigelow frequently base their self - assessment upon their sense that the programs in the two other churches are livelier and church life more opulent.
While Churchill was a great orator, his words meant much back in those days but how soon does history tend to overlook such orations,,, For is it not a more wiser ambition to live freely among all religious persuasions and cling ever gently upon one's own independent literacies even though self - indulgence of the religious socialisms may give rises toward individualized dementia?
It is these little nuances with life that points to something that science and atheist can not fully explain no more than the Pastor of the local church, after a storm, looks upon his town and has to field questions of «why my house» while at the same time having to field «Thank the Lord my house was spared.»
The heavenly Trinitarian view of cosmologic relationships will outlast us all and in vestiges commons, Life will ever be as celled cosmologies based upon atomic chasms of cosmologic wonders held within celestial cosmologies forever the more.
This quest must be considered more fundamental than the quest for the «good» life, i.e., the «improved» life, which the Humanists have inscribed upon their banner.
The great hermeneuts of suspicion taught us to look upon truth with this posture, and it is difficult to free ourselves from it — to abandon ourselves to the possibility that truth might be more basic to our lives than the will to power.
I dare say that my life is no more in peril than anyone else who lives upon this world which is not of the kingdom domains of God!