Sentences with phrase «upon the question as»

If, then, we insist upon our question as to which person is encountered, initially the answer must be that it is Jesus.

Not exact matches

In order to answer as many questions as possible and provide more information, webmasters will call upon writers to produce more content than ever before in the hopes of making their websites as invaluable as ever.

As Fortune's Jen Wieczner investigates in the following caper, lingering questions about what will happen to the jackpot the exchange stumbled upon.

As you know, we ask our customers this simple question regularly upon receipt of their Fab order: How likely are you to recommend Fab to your friends?

The answer to this question should be based upon factors such as the perceived risk level, as well as your personal risk appetite.

For example, one might question whether employees have the resources to bring claims challenging an employer's systemic discriminatory decisions as being based upon customer preference or resulting in a disparate impact.

It has gone so far as to call into question the criterion established in Familiaris consortio, which in number 84 says: «The Church reaffirms her practice, which is based upon Sacred Scripture, of not admitting to Eucharistic Communion divorced persons who have remarried.

From a human point of view it seems ridiculous that a human being could torture, maim, and kill others relentlessly during her lifetime or that he could sexually abuse child after child with no remorse and then upon a sincere deathbed confession of Jesus Christ as Savior, be granted eternal life, no questions asked.

These questions are, as you know, at the heart of many problems in our society today, and it is against the background of such questions that I want to reflect upon the significance of human cloning.

The most important answer to these questions is found in the prayers that, as general and as president, Washington publicly urged upon the army and the nation.

When the post-modernist argues that justice is a game we play; a set of rules two or more people agree upon as the frame within which to carry on their social intercourse (see, for instance, JG), the discussion shifts from a celebration of various uniqueness to the difficult question of how they interact.

The question is not as easy as it appears, but it is my contention that, mutatis mutandis, the ethic of reverence for life is not dependent upon a belief in God.

How various Christians approach that question seems to hinge upon whether they regard homosexuality as a matter of choice or as a developed condition or orientation over which the individual has little or no control.

God answered this vital question by sending His Son, Jesus, as the fulfillment of the most violent religious writings, to show us that He had nothing to do with the violence, but was instead dying along with us in the midst of the violence, taking our sin and suffering upon Himself, bearing our guilt and shame in His own being, all for the sake of those He loved.

It surfaced during the challenges presented to the role of the Church during the Age of Enlightenment in the 17th century; it makes strides upon the publication of The Origin of The Species by Charles Darwin in the 19th century; its has gathered force in the 21st century as the role of science in Western civilization is being presented with its own challenges... of still yet unanswered questions.

Therefore, to become as «perfect» as our Heavenly Father, we must focus on the greater questions: How do we give perfect impartiality of blessings upon those that are evil and those that are good?

4 The answer to this question will depend (as Deleuze clearly recognizes), not simply upon an analysis of the nature of monadic units, but on confronting the issue at its most sensitive point, namely, with respect to the difference between the Leibnizian God who «compares and chooses,» and the Whiteheadian God who «affirms incompossibles and passes them through.»

It is a fact beyond question that deep within ourselves we can discern, as though through a rent, an «interior» at the heart of things; and this glimpse is sufficient to force upon us the conviction that in one degree or another this «interior» exists and has always existed everywhere in nature.

A question might be raised here as to what might be the character of this complex structure of enduring objects, upon which the presiding object, the dominant thread, stages its private satisfactions.

John Calvin managed to invert the lesson of the passage almost entirely: The young ruler, he claimed, had asked an inept question, supposing that one could secure eternal life through works, and thus Christ's metaphor was meant as an illustration of the impossibility of anyone fulfilling the requirements of the law, and of the need therefore for a total reliance upon faith.

Modern Christianity is apt to look back upon the religion of Puritan days as joyless; yet as we have earlier suggested it may be questioned whether there is not a greater lack of joy in modern religion, with so many of its exponents tied up in nervous knots.

Question the world around you and the norms you have come to believe as «truths», norms that have been forced upon you as a child.

The liberation that love engenders and the claim that it lays upon us are absolutely binding; they are kerygmatic address, which, as Bultmann interprets Paul, «accosts each individual, throwing the person himself into question by rendering his self - understanding problematic, and demanding a decision of hint» The kerygma can be defined as «absolute» in two respects.

Those who questioned too deeply or sometimes at all (just THINK about raising your hand during a sermon) were frequently labeled as doubters, which would mean auto - hell upon death.

Thus, alongside the lofty and otherworldly flights of Indian mysticism, stands the Zen emphasis upon «nothing special» and «everyday - mindedness» and «just being ordinary,» as in Yun - men's spiritual path described as «pulling a plough in the morning, and carrying a rake home in the evening,» or in Pao - fu's response to the question, «What is the language of the Buddha?»

«3 Whereas John Cobb recalled Whitehead's identification of molecules as «historic routes of actual occasions,» Donald Sherburne prefers the designation as «structured societies» — which leaves open the question of whether both a molecule and its constituent can be «enduring objects» (like a personal society).4 Enthused by Leclerc's reliance upon the Aristotelian distinction between actual and potential, Ford offered an option which might preserve the choice, in Whiteheadian terms.

In each dimension we «will draw upon whatever resources seem most promising for discovering and explicating its content [i.e., the content of Christian witness] so as to provide an answer to the complex question of its validity» (69).

Give it 20 more years, and the idea of someone being elected that plays upon the LGBT «Question» will be looked at the same as someone campaigning on the basis that women should not show their ankles or elbows in public.

A crucial question for the Roman Catholic community today, for example, is whether or not it can respond creatively to the challenge of individual voices as diverse as those of Hans Küng and Daniel Berrigan, and adapt its communal life to the demands for change that they place upon it.

When I reflect on the infinite pains to which the human mind and heart will go in order to protect itself from the full impact of reality, when I recall the mordant analyses of religious belief which stem from the works of Karl Marx and Sigmund Freud and, furthermore, recognize the truth of so much of what these critics of religion have had to say, when I engage in a philosophical critique of the language of theology and am constrained to admit that it is a continual attempt to say what can not properly be said and am thereby led to wonder whether its claim to cognition can possibly be valid — when I ask these questions of myself and others like them (as I can not help asking and, what is more, feel obliged to ask), is not the conclusion forced upon me that my faith is a delusion?

As noted by Greeny, I was distinguishing between the commonly accepted qualifications for successful scholarship in virtually every secular discipline as opposed to the apparent extra requirements to «objectively» qualify one to study and comment upon questions of theologAs noted by Greeny, I was distinguishing between the commonly accepted qualifications for successful scholarship in virtually every secular discipline as opposed to the apparent extra requirements to «objectively» qualify one to study and comment upon questions of theologas opposed to the apparent extra requirements to «objectively» qualify one to study and comment upon questions of theology.

According to Deadline, LeBron James is serving as a producer for The Wall, which features teammates competing «for cash that can be won or lost in an instant, depending upon whether a ball bounces their way, or a trivia question is answered correctly.»

It may raise theoretical questions as to whether the universe as a whole, along with the phenomenon of life on this planet, has any ultimate significance, but otherwise this macro-future of the planet does not have any direct impact upon us.

As before, the question of such survival is left open, but a new note is struck by the reference to the everlasting nature of God, which is his consequent nature as the weaving of his temporal physical feelings of actualities upon his nontemporal conceptualizations of all pure possibilities (PR 524As before, the question of such survival is left open, but a new note is struck by the reference to the everlasting nature of God, which is his consequent nature as the weaving of his temporal physical feelings of actualities upon his nontemporal conceptualizations of all pure possibilities (PR 524as the weaving of his temporal physical feelings of actualities upon his nontemporal conceptualizations of all pure possibilities (PR 524).

As to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the system of Morals and His Religion, as he left them to us, the best the world ever saw, or is likely to see; but I apprehend it has received various corrupting Changes, and I have, with most of the present Dissenters in England, some doubt as to his Divinity; tho» it is a question I need not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less TroublAs to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the system of Morals and His Religion, as he left them to us, the best the world ever saw, or is likely to see; but I apprehend it has received various corrupting Changes, and I have, with most of the present Dissenters in England, some doubt as to his Divinity; tho» it is a question I need not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Troublas he left them to us, the best the world ever saw, or is likely to see; but I apprehend it has received various corrupting Changes, and I have, with most of the present Dissenters in England, some doubt as to his Divinity; tho» it is a question I need not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Troublas to his Divinity; tho» it is a question I need not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Trouble.

And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to others, didst rave in despair.

The question, how far this or that story may be taken as an accurate account of what happened on this or that occasion is one upon which judgments will vary.

In the case of Islam and Mormonism, these arguments center upon the character of the inspired text in question, as something dictated directly by God (through angelic mediation) and itself miraculous or as encompassed by miracles.

As war or peace may depend upon the stroke of a pen in the hands of a single government official, so your life depends upon the answer to this question.

While many of the catechists and leaders of RCIA were concerned about questions such as multiculturalism and inclusive language, the participants whom RCIA is to serve want a greater emphasis upon doctrine and what makes the Catholic Church distinctive.

The final question, as to the Christian conscience and the coercive use of military power by one State upon another, we shall defer to the next chapter which will be devoted centrally to this issue.

Without question existential emphases upon risk, subjective appropriation, and decision must be affirmed, and the call to authentic openness may be appreciated as a protest against impersonal ethical norms.

Well, clearly, we have to ask ourselves the question as to whether this saying should now be attributed to the early Church or to the historical Jesus, and the nature of the synoptic tradition is such that the burden of proof will be upon the claim to authenticity.

The doctrine of pre-existence was the first, not the last, consequence of reflection upon the question: «Who was this person whom we knew as friend and teacher and whom we now know as Savior and Lord?»

The question forces itself upon us because of the inevitable eventual demise of our planet and the universe as we know it.

The Pope posed the question: «Does the Apostle perhaps look upon marriage exclusively from the viewpoint of a remedy for concupiscence, as used to be said in traditional theological language?

In taking this position I do of course raise a very old question in the doctrine of the ministry, the question of whether the minister's authority to preach the Word, administer sacraments, and act as pastor inheres in his office and ordination or whether it inheres in his person and is dependent upon his faith.

Hence we are, on the one hand, confronted with an abundance of material, rich in analysis and content from a variety of perspectives that can offer to the Indian church sensitive viewpoints and creative directions for the understanding and practice of mission in India today, and, on the other, still confronted with the reality that, in so far as the mission question is concerned, an agreed upon standpoint, either in theological or practical terms continues to be elusive.

This is not to say that faith hangs upon the question in the history of ideas as to whether Jesus appropriated any specific title available in his culture, or whether he ever spoke as does the kerygma in terms of his death and resurrection.

As to the question «what» it is evident that for Whitehead the whole burden of the answer rests upon the notion of creativity, in both of its «functions,» namely, as principle of unification and as principle of novelty The basic feature of reality is its creativity, and that creativity is always a particular way of bringing together the given multiplicity The way this is done explains why these actualities are the way they arAs to the question «what» it is evident that for Whitehead the whole burden of the answer rests upon the notion of creativity, in both of its «functions,» namely, as principle of unification and as principle of novelty The basic feature of reality is its creativity, and that creativity is always a particular way of bringing together the given multiplicity The way this is done explains why these actualities are the way they aras principle of unification and as principle of novelty The basic feature of reality is its creativity, and that creativity is always a particular way of bringing together the given multiplicity The way this is done explains why these actualities are the way they aras principle of novelty The basic feature of reality is its creativity, and that creativity is always a particular way of bringing together the given multiplicity The way this is done explains why these actualities are the way they are.