Sentences with phrase «ways of speaking which»

He stresses the need to create new ways of speaking which will heighten our sense of human solidarity by increasing our sensitivity to the pain of others and enlarging our sense of «us.»

Not exact matches

When you're credible you have an air of confidence which expresses itself through the way you move, behave, carry yourself and speak.

Several marchers wore pink «pussy» hats, and carried banners with slogans like: «this pussy bites back» after the emergence of a 2005 tape in which Trump spoke of women in a demeaning way sparked widespread outrage.

AI performance on 2018 - 2019 Android phones running on the Snapdragon 845 will be tripled, which will help voice assistants better understand more natural ways of speaking.

«While the debt ratio is high historically speaking, there is no way of precisely determining whether the current ratio is too high,» said the memo, which was written last August.

«Speaking engagements are a great way to network, which allows you more of a mass appeal,» says Nuttall.

The rest of my time is spent working on launching a beer school series in Toronto and preparing to speak at beer festivals — the latter of which involves coming up with fun ways to talk about beer to people who've been drinking it all day, which is challenging.

Hedge says there are ways that office managers can handle these problems, including the somewhat counterintuitive advice to get rid of walls dividing cubicles, which may provide a false sense of privacy, thus accidentally encouraging some people to speak louder at their desks than they otherwise would.

Speaking at the International Futures Industry Conference in Florida, Giancarlo announced the launch of Project Kiss, for «Keep It Simple Stupid», which will review the way that the CFTC's rules, regulations and practices are interpreted.

GFI aims for diversity in their hires primarily through hiring practices that are intended to help them minimize the effects of bias, such as encouraging staff to score applications anonymously, using generalized ability tests, and meeting applicants only late in the process.88 While they've hired many women, including in seven of nine director roles, they find that their team is lacking in diversity in other ways, and they've met with Encompass to discuss further steps they can take to develop their diversity strategy.89 One staff member we spoke to mentioned that they hoped GFI would be able to begin paying interns, which might help diversify their team by broadening the pool of potential interns who could afford to take a position with GFI.90, 91

It is like saying there is not smoke with out fire, like sighting a droppings and trail of foot prints you would realize that a camel and passenger passed the desert then the seeing of the greatness of the mountains and passages through them, the seas great waves the skies it helps to realize the existence of super power «GOD» above all... any way it is like the verses written in the Quran «GOD «Allah speaking about how he had created earth to man by the mountains, seas and rain from skies which brings life to earth..

Many years ago, I heard someone speaking about how Jesus» life and death absorbed the «shock» of sin and death within creation and how we as His body have been called to a similar mission — the verses which speak of us «carrying in our selves» the marks that we belong to Him, sharing in some small way in His sufferings as we share in His life — it's all part of a realm where the sweet savor of the fragrance of Him is allowed to be evidenced in this broken world.

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

Acts 8:26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert.

I can't speak for James Kugel, who as I observed in my essay tends to overdraw the contrast between what we can reliably know historically (as opposed to the often agenda - driven projects of modern critics) and the ways in which the Bible was read in the earlier traditions.

That movie, for all it's exhilarating presentation of youthful life on the road as you experience those who make music which can speak to large audiences, is nonetheless all about how you ought to get sucked into the rock «n roll way of life (albeit eschewing the drugs and sex part of it) because somehow rock «n roll is supposedly important.

The situation today is much different... EVERYONE is aware of what is going on in Iraq... are any German people in this country standing up to speak out against it... and doing so in a highly visible way which showcases their German heritage?

I, too, was struck by Trump's emphasis on «will,» and especially by the way in which he spoke of the Polish nation as consecrated by «the blood of patriots.»

That is why I never speak of «God» in philosophy, but only of «universal will - to - live» which meets me in a twofold way: as creative will outside me, and ethical will within me» (Kraus, p. 42).

I propose to show that insofar as Whitehead holds this view, even implicitly, he reverts to a Leibnizian position which fails to do justice to religious experience.1 I shall also suggest a way in which we can speak significantly of a temporality of God's freedom.

I have tried to show that, even if one can successfully carry the burden of showing some legitimate sense in which one might speak of the essence of experience, one can not know or say (in any philosophically relevant way) what that essence is merely through some privileged intuitive grasp of it.

Since when did people of the Bronze Age were ever less intelligent or developed than we are today other than certain technological advancements, which by the way not even everything technologically speaking is necessarily more advance today it was say two thousand, three thousand, or even four thousand years ago, so I have no idea where you get that reasoning from.

I'm speaking from personal expirence from my encounter with evil and none believers of GOD... Last there is a list which you can draw from to know if a person is possessed but the only way you could know that is to go through it yourself without turning your back on God and keeping God 1st at all times even in the darkest of times....

But now I admit to be speaking in the language of natural philosophy, that old - fashioned way of understanding reality which quickly faded into the intellectual shadows after the arrival of the new knowledge of Galileo and Newton.

Professor Bates helps us see a way in which the New Testament speaks of the Holy Trinity: it recognises the Divine Persons speaking to or about each other in certain Old Testament texts.

We have been speaking of the need for finding a way of stating the kerygma which will be relevant to our own time, while it will also be true to the abiding affirmation of faith which gives the Church its essential being.

But on the other hand, we must be willing to take the risk of finding for the gospel new ways of expression which will speak directly and vividly to the hearts of men in this age.

From here on I will be speaking of distinctive ways in which he has developed that tradition.

oops again, then if it said G - d spoke then G - d spoke inerrent through the writer which we may believe in the same way we believe the more sure word of prophecy, the gospel itself, foolishness to those perishing and so on,... does it give me words to live by, then the answer to your question and my application in my own life the answer would have to be Yes.

But God has been speaking in secular ways to men and women through the ages; he has led them into more of the truth about the structure and functioning of the world in which they live; he is at work in the areas of human study, explorations research, and enquiry, which have given us this «new» world.

Once the theologian could speak of the church as a truly human communal and social body, and perhaps the Catholic theologian can still do so, but I see no way by which the Protestant theologian at this time can speak both honestly and positively about the church.

And by speaking of the Cross as a cosmic happening its significance as a historical happening is made clear in accordance with the remarkable way of thinking in which historical events and connections are presented in cosmic terms, and so its full significance is brought into sharper relief.

The language of mythology, or, as I myself prefer to say, metaphor, is the language which religion speaks; it can do no other, for religious faith is neither scientific formulae nor philosophical concepts, but a dramatic, poetic, symbolical way of speaking of the deepest realities and our apprehension of them.

The only way to address this conflict is for a «work» day to fall BETWEEN the High Day Sabbath which Jn 19:31 and Mark 16:1 speaks of, and the WEEKLY Sabbath which Luke speaks of (Luke 23:56).

First, though most Christians do not speak hatefully toward others or about others, the sad reality is that the media and the internet gives such examples of hate speech from Christians way more publicity than it deserves, which in turn gives the impression that this is the way all Christians are, which is not true.

In this regard the Lineamenti, or outline notes, for the forthcoming Synod of Bishops on the theme of the New Evangelisation affirm that Our Lord «will give his Spirit and provide the force to announce and proclaim the Gospel in new ways which can speak to today's cultures».

Now in what way ought we to speak of this wish that may possibly exist but that withdraws into concealment, and yet speak so that the sufferer will acknowledge the description, so that he will not take offense and impatiently turn away from our officious account of sufferings which we are either not capable or have not had the time to think ourselves into?

God arranges the encounter, «seeing that Abraham shall surely become a great and mighty nation, and all the nations shall be blessed in him,» and reveals for the first time His true interest in Abraham: «For I have known him, to the end that he may command his children and his household after him, that they may keep the ways of the Lord, to do righteousness and justice: to the end that the Lord may bring upon Abraham that which He hath spoken of him» (18:17 — 19; emphasis added).

Like Professor MacKinnon in his Easter meditation, I based my sermon on the assumption that there was an objective Easter event, and that it was this event which produced the dramatic change in the outlook of the disciples; that to speak of «Easter» is not a way of describing the disciples» growing conviction that Jesus had been right after all; but that it was only because something real and objective and totally unexpected had actually happened at Easter that the disciples became changed men.

In the case of religious teachers, the easy way out is often to teach things of which we have no idea, to give answers which do not satisfy ourselves, speak of things we have not heard, show things we have not seen.

Of course, but let us understand one another; the journey of which we speak is not long, neither is the lot cast, unless you have already found the way out of your suffering: it is only a single step, a decisive step, and you, too, have emigrated, for the Eternal lies much nearer to you than any foreign country to the emigrant, and yet when you are there the change is infinitely greateOf course, but let us understand one another; the journey of which we speak is not long, neither is the lot cast, unless you have already found the way out of your suffering: it is only a single step, a decisive step, and you, too, have emigrated, for the Eternal lies much nearer to you than any foreign country to the emigrant, and yet when you are there the change is infinitely greateof which we speak is not long, neither is the lot cast, unless you have already found the way out of your suffering: it is only a single step, a decisive step, and you, too, have emigrated, for the Eternal lies much nearer to you than any foreign country to the emigrant, and yet when you are there the change is infinitely greateof your suffering: it is only a single step, a decisive step, and you, too, have emigrated, for the Eternal lies much nearer to you than any foreign country to the emigrant, and yet when you are there the change is infinitely greater.

It may be, especially as the Greek word pais can mean both «son» and «servant», that the title was a way of interpreting Jesus» ministry in the light of passages in Isaiah which speak of a Suffering Servant, who was called to be a «covenant for the people and a light for the gentiles» (Isa.

Because of God's transcendence it would be mythological to refer to God's action in terms appropriate only to objects available, in principle at least, to ordinary sense perception.13 This especially means that one can not speak of God in terms of the categories of time and space; 14 i.e., whatever is predicated of God can not apply only to some particular time and space, but must apply equally to all times and spaces.15 Thus the implication of Ogden's criterion for non-mythological language about God corresponds to his statement of several years ago, that «there is not the slightest evidence that God has acted in Christ in any way different from the way in which he primordially acts in every other event.

The Christian is being challenged to show that when he uses religious language, and in particular, when he uses the word «God», he is speaking in a meaningful way, and is not simply repeating an archaic form of words which belonged to the old world, and which is no more relevant to the new world than goblins and fairies.

= NO Book of Jasher tells us that all the men who walked in the ways of the Lord died in those days, before the Lord brought the evil upon man which he declared, for this was from the Lord, that they should NOT see the evil which the Lord spoke of concerning the sons of men.

The major importance of Hartshorne's work in my view» is the way in which his dipolar panentheism indicates the possibility of a concept of God which allows believers to speak of him as an individual, personal reality and significantly to use active verbs of him — like love, create, know, respond — without denying anything that properly belongs to his ultimacy and worshipfulness and without falling into self - contradiction.

In his Stages on Life's Way (SLW), Kierkegaard speaks of irony as the means by which persons make the transition between aesthetic and ethical awareness, and humor as the means for making the transition between ethical and religious awareness.

Speaking at the San Antonio Conference, Lesslie Newbigin made reference to his own cultural background in these terms: «As I look back on my own life as a missionary in India, I realize now in a way that I never did at that time that I was not only carrying the gospel but that I was also a carrier of this so - called modern world - view which I now see to be breaking down because it is false.

My favorite shorthand way of speaking about what post-critical naivete is with a single line from a Native American storyteller, which I quote in a footnote at the end of Chapter 1 of Meeting Jesus Again for The First Time, so you may be familiar with it.

Both ways of speaking are valid, just as the different ways in which the meteorologist and the person in the street speak about the weather are valid.