Sentences with phrase «which seeks understanding»

In any case, I will do you the honor of assuming that you are interested in hearing what those who speak such a language have to say, and I will also suppose that a faith which seeks understanding may sometimes find it.

Not exact matches

It also serves as a data - driven fashion laboratory in which the designer and retailer can better understand what petite women are seeking in petite sizing in order to guide future offerings.

Understand your company, competitors, and the venture firm from which you are seeking investment.

Adwords Keyword Tool: Understanding which keyword phrases are being searched most, while also having the least amount of competition, greatly enhances your ability to produce content that can satisfy those seeking answers to their questions.

In order to understand the context in which the FBI sought a FISA warrant for Carter Page, it is necessary to understand how the investigation began, what other information the FBI had about Russia's efforts to interfere with our election, and what the FBI knew about Carter Page prior to making application to the court — including Carter Page's previous interactions with Russian intelligence operatives.

To do the research appropriately, marketers need to understand the triggers for need for a specific category, their personas mindset (which some of your questions get at), their priorities, values, how they seek information and learn about products and services and more.

Founders should understand the process by which startups seek global patent protection for new inventions.

Our goal is to highlight the experiences of those who invest in alternatives — including which strategies they use to seek specific outcomes — to build broader understanding of this asset class.

In the book's final pages Martin delineates what he regards as the only three possible solutions: «Only Faith,» in which the believer is dismissive of the expert opinions of the historians; «Only Reason,» in which the believer is «totally submissive to the historians»; and «Faith Seeking Understanding,» in which some sort of compromise is worked out between the historian and faith.

Science seeks to understand how God has established the Created Order and this is something which has always fascinated Christians and non-Christian's alike.

Martin delineates what he regards as the only three possible solutions: «Only Faith,» «Only Reason,» and «Faith Seeking Understanding,» in which some sort of compromise is worked out between the historian and faith.

Nevertheless, as we seek to understand the violence of God in the Old Testament in light of Jesus Christ, it is the tenth plague that is of primary importance for this study, for it this plague which killed all the firstborn sons of Egypt.

It is not a retreat from social or political action to seek to get to the bottom of things and to understand the truth, which is about all we have left anyway.

Equally inexhaustible and rich is the Gospel of Jesus Christ which undergirds and enlightens all our efforts to seek to understand and discern God's Holistic Mission in our own context and our own generation.

His ontological understanding of the priest as the one standing in for Christ who teaches, protects, leads and sanctifies led him to question many of the initiatives in the 1980s which sought to extend to the laity tasks traditionally the function of the priest.

This model invites students to see the New Testament as the product of a profoundly human process of experience and interpretation, by which people of another age and place, galvanized by a radical religious experience, sought to understand both that experience and themselves in the light of the symbols made available to them by their culture.

If a problem arises which is not dealt with clearly in the Qur» an or in the Sunnah, the answer is sought in the schools of thought, the theories worked out by «leaders of thought» who have been careful students of the Qur» an and the Sunnah, have thought profoundly about their inner meanings and understand their general principles, and who have special knowledge of virtue and the general welfare.

This history of the proclamation is the object of historical research in the New Testament which we seek, and which is the only legitimate object of such historical research according to the New Testament's understanding of itself.»

When we see that there can be no self - understanding apart from some grasp of Origin and Destiny, an understanding which certainly includes an acknowledgment of what is unknown in both Origin and Destiny, then the counselor with whom we seek self - understanding takes on a new significance.

We have been seeking to understand the structure of human life as a history of personal relationships in which God's grace works as transforming power.

His more general understanding of Christian ~ experience has been colored by this personal frustration, with the result that he has reduced the Christian life to the mere memory of a past event (he labels this «Israel») which seeks to make its believers hard, tight, and controlled.

As we seek to understand man theologically, it is necessary to remember that any words which express thoughts and feelings may have theological or religious content.

It can seek to direct practice in terms of such critical self - understanding and to engage in theoretical reflection which is needed for the improved direction of practice.

Some interests driving a school's practices of governance and self - maintenance will tend to distort ideologically the practices through which it seeks to understand God..

Fundamentally... the minister seeks to understand what the patient has experienced in his living which has made it necessary for him to become mentally ill.

... A new understanding of religion is re-emerging... one that emerges from the intrinsic coherence of the logos - which is exactly the real faith in the gospel that the gospel itself sought and proclaimed»

Such a view is plausible only on the assumption that the school's practices of teaching and learning through which it seeks to understand God are relatively disengaged from its practices of governance and self - maintenance.

We seek the emergence of an encompassing vision which seemingly now lies beyond us, and I am fully persuaded that it will transcend everything which is now manifest as either dialectical or di - polar understanding.

Instead of trying to penetrate to the mind and will by physical methods, they seek to understand the individual man through the channel of speech communication which constitutes one's only means of access to what, for convenience, we call the mind.

One aspect of God - talk, for example, which is overdue for elimination is that which tries to look for evidence of God in the areas of human ignorance, and which seeks to use him as the explanation of all we do not understand.

The philosophical «God» is understood, if not independently of religious intuition, then definitely beyond its singular appearance (RM 88) 43 Over against the philosophical approach, Christianity developed the double strategy which we have analyzed as «religious intuition» contributing finally to the formation of revelational theology:» (1) Christianity proceeded not from any metaphysics, but it «has always been a religion seeking a metaphysics» (RM 50).45 Christianity strove for theological rationalization, 46 (2) Christianity, however, did not follow any certain metaphysics (PR 66 - 68), but «has been true to its genius for keeping its metaphysics subordinate to the religious fact to which it appeals» (RM 69).

This scene captures the view of human being that gives coherence to The Human Quest: scientific understanding is both exciting and necessary; human cultures are vulnerable systems whose survival is threatened, in the face of which threat we seek moral values embedded within our scientific knowledge.

It was not distorted as it was given, nor need it be distorted as we seek to understand it many centuries later in contexts far removed from those in which it was originally given.

That insight had such significance for John Paul that he would return to it fourteen years later in Fides et Ratio, writing that the chief purpose of theology «is seen to be the understanding of God's kenosis, a grand and mysterious truth for the human mind, which finds it inconceivable that suffering and death can express a love which gives itself and seeks nothing in return.»

Not only must one view the individual patient as an operating biological organism, one must also seek to understand both the environing medium for that person, which includes all other persons with whom functional activity occurs, and the specific culture that to a large extent shapes the perceptual patterns by which that individual experiences the world.

In this way of stating it I sense a dynamic which seeks to move beyond improved mutual understanding; it seeks to affect the life and witness of both communities.

For Albrecht Ritschl, Christ saves man by fulfilling his vocation to establish the universal ethical community in which the spirit is victorious over the resistance of nature.2 Thus every theology seeks a pattern in which the atonement can be understood.

That's why it is vital that we understand the culture in which we're ministering, and the stories with which we seek to connect our own.

Placher cites Frei's Barthian - like emphasis on the factual historicity that the gospel narrative contains, and, with Lindbeck, Placher argues that the relativity of our understanding does not negate or preclude the reality of that which we seek to understand.

I We seek the emergence of an encompassing vision which seemingly now lies beyond us, and I am fully persuaded that it will transcend everything which is now manifest as either dialectical or di - polar understanding.

Gnosticism is here understood as that movement of the later Hellenistic world which sought salvation from the whole cosmos regarded as, in principle, an alien and evil power.

Ah, so much is said about human want and misery — I seek to understand it, I have also had some acquaintance with it at close range; so much is said about wasted lives — but only that man's life is wasted who lived on, so deceived by the joys of life or by its sorrows that he never became eternally and decisively conscious of himself as spirit, as self, or (what is the same thing) never became aware and in the deepest sense received an impression of the fact that there is a God, and that he, he himself, his self, exists before this God, which gain of infinity is never attained except through despair.

It is to be ascribed to a fact of which the Socratic view itself was aware (though only to a certain degree) and sought to remedy, that it lacks a dialectical determinant for the transition from having understood something to the doing of it.

Rather it is to seek ways which will give to all of us an opportunity to live in fellowship despite our differences, and to understand those differences in such a way that the fellowship can increase even though the differences do not decrease.

Any discipline, be it theology or philosophy, which seeks to understand the meaning of, purpose of, behaviour of, and relationship between the different constituent «beings» of this reality of ours should at least try to account for and incorporate an understanding of that which is observed in such a reality.

But these findings are valuable in precisely those areas which most concern us if we seek the some sort of understanding of the historical Jesus as we have come to have of man in general — an understanding or image succinctly expressed in Dr. Dillistone's lecture: «This image is a «dynamic, temporal one that sees man as first of all an agent, a self,» who stands self - revealed only in the midst of the density of temporal decisions.»

It's wonderful to see a work that starts from the Ultimate Reality and seeks to understand the Council from this depth in which we live, move and have our being.

The text clearly teaches that nobody is righteous or does any good, which sounds like Total Depravity, and that nobody understands or seeks after God, which seems to infer total inability.

Faith, which is trust in God without reservation not belief without proof, then seeks understanding (which is quite different from proof) through theological inquiry.

According to Romans 3, no one unaided by God 1) has any righteousness by which to lay a claim upon God, 2) has any true understanding of God, or 3) seeks God (Boice and Ryken, Doctrines of Grace, 79).