Sentences with phrase «way out of form»

Just admit he's not good he's way out of form and he would be in any position for us currently.

Not exact matches

If, as Yeo said, a version of the technology is «already out there,» Theranos» innovation may be a lab that implements a new form of that technology in an elegant and efficient way, putting it into action on a commercial scale for the first time in history.

The effectiveness of this metric is tied to the way that the form is presented to the reader: some sites limit the what is visible until the form is filled - out.

The challenge is not to eliminate the cost of shipping, since you have to pay for it in some way, shape or form, but to maximize what you get out of it.

OK, so maybe they don't take it to the Reese Witherspoon level, but many people whip out some form of the «I'm way too important for this» card.

If you don't want big tech companies to peek at and sell what you do online — in whatever form — you have to go out of your way to change it.

Forming Concert Promotions International with Harold Ballard's son Bill, he figured out a way to make cross-Canada tours profitable for international acts by enlisting an alliance of regional promoters.

Many of us have made the mistake of forming an opinion about someone before he or she finished speaking, only to find out later that our opinion was way off.

These are tumultuous times for bankers, who either must reinvent themselves at the giant banking institutions being formed through a series of mergers and acquisitions across the country, or must figure out new ways to compete against those giants from their own smaller regional bases.

That's the beauty of repurposing content — you're simply pushing your existing content out into a new channel, in a new form, to be digested in another way.

Giving someone else's business a «shout out» in some form of media is a simple way to impress your prospective clients.

Health insurance is not taxed in the same way as other forms of compensation, so an investment banker may prefer a health plan that covers everything instead of one with a big deductible that she has to pay out of her post-tax salary.

We may collect personal identification information from Users in a variety of ways, including, but not limited to, when Users visit our site, register on the site, subscribe to the newsletter, respond to a survey, fill out a form, and in connection with other activities, services, features or resources we make available on our Site.

After examining what you need to include and how you need to lay them out, we'll talk in more detail about the special requirements and advantages of e-invoicing, and we'll look at some of the ways a business can boost the effect of their invoice forms.

This is because once your monies are paid toward a home in the form of a down payment, your down payment converts to home equity and home equity can only be access in one of two ways — you can sell your home, or you can cash - out refinance it.

One of the best ways to attract PR coverage for your marketplace, particularly during those fragile early days of its existence, involves taking control of your own messaging and getting information out into the world in the form of a press release.

Some of those cities they spout out have been around way before Christianity or any group that believed in one God were formed.

But until we come to the end of ourselves then we are going to do and say what we want, even as it was with me: It's one thing to be a heathen, even as I was, but a whole other ball game to set our hearts on God and His truth; yet, that can only come when we are sick and tired of being sick and tired of our own lives and we just give up, we know then who has given up by the one they advocate for, even has given place to: Paul said; with my heart I want to do what is right, but my flesh does what I hate: This is when God's grace is sufficient, because our hearts are right with God, but our flesh is not: There is a war going on within these temples, therefore; even as our flesh wins out to do what we hate, our hearts are set on God and His ways which has been established in the Word of Truth, which then causes us to stand and speak forth what we believe, even as this causes a rending to happen within us, for Christ to be formed in us this needs to be, as we come up in His glories even for a better resurrection for them who believe: The heart wars against our flesh, even as Christ wars against the man of sin within: For out of the abundance of our hearts our mouth doth speak, therefore; if we speak not the Wholesome Words of our Lord, Then our hearts are still wicked: But to advocate for wickedness instead of Christ, one has become a teacher of lawlessness, he then advocates for the man of sin: Many who have come out of religion has done this, as they went from one mountain top «from the extreme right» of self exaltation (Religion) to the other mountain top «to the extreme left» of the (Heathen) and missed the valley in - between that is takes to humble us: One extreme to the other, and missed Jesus: Jesus is taking ones through the valley's to strip us down of all who we are before exalting us to be just as He, even as the Christ in us overcomes that man of sin (Adam) through theses valleys of contrast that cause a rending to happen within; and when we are rent in two, we stand on His word of truth, so we too can become one with Him, even as Jesus is with our Father: This is how Christ is formed in us: Thank - you Father; in Jesus Name Alexandria

Family connections may be a source of a lot of pain or anger, and because of the way our legals system is set up, at every turn on «your way out», legal forms demand «next of kin», hospitals demand «next of kin» — no kidding the poor dying person has no choice but to think of family.

What started tumbling out of the closets at the time of Stonewall [the late sixties protest by which the movement marks its beginning] is profoundly altering the way we all live, form families, think about and act toward one another, manage our health and well - being, and understand the very meaning of identity.

And that cross on the mantle carved out of white stone from the Holy Land forms the abundant, cruciform way into the real practice of resurrection, every forgiven heart reaching out brave arms to forgive.

I don't care how many times or in how many forms the scenario plays itself out: It is an outrage, a shame and a scandal and a sin, that the old and ill should feel that they are alone with their demons, that those demons render their lives worthless, and that the only sensible, charitable thing to do is to take themselves and the demons as far out of everyone else's way as possible.

I only pointed out that we all have some form of moral code that we rely upon or depend upon in some way.

And, by way of a challenge: Since there is diversity within the movement, I think we could all really benefit from seeing more of it in the form of complementarians calling out the most extreme expressions of that view.

The way out, paradoxically enough, lies in no form of uncommitted escapism, but in a closer commitment to life.

Mr Deighan's last paragraph suggests a way out of this which seems to give significantly different identities and functions to the form in the individual thing and the form in the mind.

Werner Jaeger, who has written the classic history of the idea of paideia, [2] pointed out in a later book on Early Christianity and Greek Paideia that Clement not only uses literary forms and types of argument calculated to sway people formed by paideia but, beyond that, he explicitly praises paideia in such a way as to make it clear that his entire epistle is to be taken «as an act of Christian education.»

Hauerwas insists the first task of the church is to be a people, an ecclesia, called out from the world (the root meaning of ek - klesia), whose task is not first to change the world but to form a people who live in accordance with the nonviolent way of Jesus.

Paul Tillich defined this approach with particular clarity (and therefore in extreme form) in his «method of correlation»: «systematic theology proceeds in the following way: it makes an analysis of the human situation out of which the existential questions arise, and it demonstrates that the symbols used in the Christian message are the answers to these questions.»

I don't get it... we re supposed to have a seperation of church and state in our politics yet we find that our political world is constantly guided by flawed religious beliefs... now religious beliefs are creeping into the workplace, at what point would someone possibly be denied a job because a perspective employer finds out that a perspective employees religious beliefs don't follow the employers... sorry guys religion doesn; t belong in politics or the workplace in any way, shape or form.

I'm sorry but any hokey religion that gets their teaching form a guy reading it out from a hat, and go out of their way to harass people who speak out against Mormonism isn't apart of the christian faith.

In fiction and drama and film the traditional forms of plot are being pressured out of shape in a way that has never happened since people began to tell stories.

When the Anti-Defamation League - a leading Jewish group devoted to fighting anti-Semitism and «all forms of bigotry» - came out against the construction of an Islamic center and mosque near New York's ground zero last year, some critics alleged that the organization had lost its way.

This can help them to translate the message from the language of being acted out in hurting ways in their sexual behavior, to being expressed and worked through in verbal forms.

The subjective form is how a subject feels its world (PR 35, 131, 249), and this way of feeling grows out of the feelings of its predecessors.

Not meaning to contradict your argument in any way, but the truth is that the problem isn't only in pointing out se - xual impurities, but a general blindness to other forms of sin.

On the contrary, it has been precisely those forms of religion believed in one way or another to be antithetical to a secular world, and so vulnerable to «the acids of modernity,» that have sprouted up everywhere and have grown at an astounding rate; namely, fundamentalist religion of every variety; ecstatic, charismatic religion; esoteric, cultic religion; mystical, otherworldly religion; religious sectarianism that «opts out» of society, its customs and its responsibilities — not to mention every possible variety of the occult.

The only thing, as far as I am concerned, that keeps us permanent is our belief in the value of goodness, and how we translate that into daily action, even across the boundaries of race, gender, class, and creed... That is real permanence precisely because it does not, as a form of consciousness, submit to dogma that, with the way reality and history simply IS, or plays out, CAN NEVER give us all the answers...

But to find religion is only one out of many ways of reaching unity; and the process of remedying inner incompleteness and reducing inner discord is a general psychological process, which may take place with any sort of mental material, and need not necessarily assume the religious form.

But, in my biased opinion, it offers the most thorough and systematic way around these problems and encourages a form of Christianity that could make a positive contribution to working out the relationship among the religious communities of China as well as their relations to the prevailing secular society.

My reflections arose, as I have indicated, in part from formative books and teachers, but they also grew out of grappling with Scripture (one of the lightning bolts here was the simple but profound insight of realizing once again the ineradicable connection of form and content — for instance, what is said in a parable can not be said in any other way), and with the complex business, endemic to academic theologians, of, as Kierkegaard would put it, becoming a Christian (not in general or for someone else but in particular and for me).

Consistent with the Hoover Report's recommendations that the United States had to reconsider «long - standing American concepts of fair play» and «learn to subvert, sabotage and destroy our enemies,» the shadow government built alliances between U.S. government officials, the Mafia, and international drug cartels; assassinated many thousands of civilians in Southeast Asia; carried out or attempted assassination of foreign leaders; trained death squads and secret police forces; worked to shore up unpopular dictators like the Shah of Iran and the Somoza dictatorship in prerevolutionary Nicaragua; worked to destabilize «unfriendly» governments such as Allende in Chile and the Sandinistas in Nicaragua; cooperated with the Colombian drug cartel to plot the assassination of the former U.S. ambassador to Costa Rica, Lewis Tambs, with the intention of justifying a U.S. invasion of Nicaragua by blaming his death on the Sandinistas; contracted with the Reagan administration and the National Security Council to find ways of circumventing a congressional ban prohibiting aid to the contras, including the trading of arms to Iran in exchange for hostages and money for the contras; illegally shipped weapons from the United States to the contras and allowed returning planes to use the same protected flight paths to transport drugs into the United States; 11 targeted the U.S. people for disinformation campaigns; and helped prepare contingency plans for declaring a form of martial law in the United States that would have formally suspended constitutional freedoms.

In our lectures on exegesis at Al Azhar University in Cairo — the oldest university in the world — the following analysis is used to point out the ways in which the literary form of the Qur» an transcends the powers of man and defies imitation.

Either the preacher has access to a world that is neat, orderly, and unified which gives his sermon its form, or he is out of date and out of touch with the way it is.

As noted above, the concrescing actual entities within a given structured society prehend in different ways a common world, i.e., the concrete interrelatedness of their immediate predecessors together with the common element of form which bound them together as this rather than that society.2 This feeling of both emerging out of and yet still belonging to a unified whole is then incorporated into their individual processes of concrescence.

It shows an awareness of the need to «search Out the intention of the sacred writers» by way of form criticism.

One way of acknowledging its revisability is to say that it can survive the critique laid for it by Wayne Proudfoot in his 1985 Religious Experience and, more importantly, by the postmodern culture for which Proudfoot speaks.13 If it ignores that kind of postmodern critique, I am suggesting, it will not deliver on the promise it has shown recently in the growth of The American Journal of Theology and Philosophy, in the founding of The Highlands Institute for American Religious Thought, in the resurgence of Columbia and Yale forms of neonaturalism and pragmatism in the work of Robert Corrington and William Shea, 14 and in the American Academy of Religion Group on Empiricism in American Religious Thought — as well as in the growing independent scholarship of those working out of the empirical side of process theology and the Chicago school.

It was just a spur - of - the - moment rant born of frustration to be honest because even though there is amazing theological basis for this kind of a marriage it never seems to make its way out of the silo of academia or even strong local churches so sometimes it feels like the popular and prolific teaching in the modern Church leans more towards a form of soft patriarchy.

Hence, I will only point out very briefly some of the ways in which Whitehead's metaphysical ideas, and his related understanding of the objects of physics, form a foundation for seeing inorganic, living, and conscious organisms within one scheme of thought.

After pointing out ways in which the simple form of the priestly oracle of assurance is expanded in prophetic use Begrich shows further close connections between the priestly oracle and the psalm of lament.