Sentences with phrase «with body point»

Each treatment begins with body point stimulation through acupuncture, followed by a winter body wrap and a massage to build body energy.

His eyes remain glued to the prey, and he may pause and freeze in position with his body pointed at the target.

Not exact matches

The whole point of the therapy is to expand both body and mind, so don't be afraid to get your feet wet with a range of ideas.

In a write - up by Body Fat Analyzer, the writer pointed out that the scale comes with a five - year warranty and quality customer service.

Each of these ideas has its own body of adherents — management thinkers pushing a particular point of view, and practising executives experimenting with a different way of working.

A study in the journal «PLOS One» found a detectable level was associated with a 0.9 - point increase in body mass index (BMI).

Health experts point to a huge body of research showing that the best way to manage costs effectively is to provide great primary care for people with chronic diseases.

«One female case study cut her body fat 3 percentage points in roughly four weeks with only five minutes of kettlebell swings three times a week,» he says.

While the points made by these gentlemen are both valid and critically important, they fail to take note of four other dangerous subsidies: (1) the market perception that the Washington and Wall Street revolving door has rendered these firms immune from prosecution — even for repeated, illegal cartel behavior; (2) the ability to spend billions buying back their own stock, effectively propping up their own share price and bad behavior; (3) self - regulation with compromised bodies creating the market perception and reality of a competitive edge; and (4) Congress and the Supreme Court tolerating Wall Street running its own private justice system (mandatory arbitration) where corrupt acts are kept hidden from public view until they blow up into catastrophic events to the economy.

While I personally feel that rights of the fetus to live eventually override the mother's right to voluntarily terminate, that point is near the end of pregnancy and I'm still hesitant to tell someone what to do with their own body.

During the pontificates of John Paul II and Benedict XVI, we non-Catholics arguing moral theology could point to learned and compelling arguments coming out of Rome and say, in effect, «The oldest and largest part of the Body of Christ agrees with us, and it does so with remarkable sophistication.»

And, now that I've said that, I will point out that this has absolutely nothing to do with the abortion question, and is merely a de-railment of the discussion of a woman's right to decide what takes place in her body.

A Resurrection of his physical body, such as is implied by the empty tomb and by some of the stories in the Gospels of his appearances, would point towards a docetic Christ who does not fully share the lot of men; unless, indeed, bodily corruption were to be regarded as being bound up with the sinfulness of man which Christ did not share (but, unless we accept an impossibly literalistic interpretation of Genesis 3 as factual history, it is impossible to hold that physical dissolution is not part of the Creator's original and constant intention for his creatures in this world).

John Cobb makes this point and adds that total identification with our bodies becomes impossible when they are sick, maimed, aging, enslaved, or dying.

No matter the style of evangelism, crusade, one on one, or whatever, non of it has much lasting value unless it points to a deeper relationship with Christ, and leads to a relationship with His body in this world, the church.

One of the primary points of I Corinthians 15 is that whenever God creates any living thing, he provides it with a body appropriate to its life.

It was the body which linked him with the animals; it was made of similar flesh and bone, and lived only for the limited period between birth and death, at which point the body fell into decay.

I am not inclined to that view; I tend to agree with N.T. Wright that the vision points to a moment when the new creation is made «not ex nihilo, but ex vetere, not out of nothing, but out of the old one, the existing one,» just as the resurrected body of Jesus is not a brand - new body but his old one glorified.

He quotes physicist Brian Swimme: «The universe shivers with wonder in the depths of the human,» and points out that this sense of an emergent universe identical with ourselves gives new meaning to the Chinese sense of forming one body with all things.

It is said for example that thoughts do not occur at a place in the body at all, not even in the brain; more importantly it is pointed out that the spatial properties of images do not coincide with spatial properties of any part of the brain and that therefore the images must be in some sort of mental space.

The body is the immediate environment of the soul, the physical point of contact with the available material world.

These points fit in with a relational view of reality and can be amplified by looking more closely at that view and asking: How would the resurrection of the body be interpreted in a relational approach?

One frequently cited bar graph has been used to suggest, for the decade 1965 - 75, a severe diminution of seven mainline Protestant bodies by contrast both with their gains in the preceding ten years and with the continuing growth of selected conservative churches (see Jackson W. Carroll et al., Religion in America, 1950 to the Present [Harper & Row, 19791, p. 15) The gap in growth rates for 1965 - 75, as shown on that graph, is more than 29 percentage points (an average loss in the oldline denominations of 8.9 per cent against average gains among the conservatives of 20.5 per cent) This is indeed a substantial difference, but it does not approach the difference in growth rates recorded for the same religious groups in the 1930s, when the discrepancy amounted to 62 percentage points.

As I have quoted on other occasions and in other writing, St. Thomas Aquinas made the point with his usual precision in an incidental remark — provided perhaps that we change his word «soul» to the word «mind» Aquinas said, «In his «rule» God stands in relation to the whole universe as the soul stands in relation to the body.»

GOPer I have no problem with the 10 points I do have a problem with source of change in the body of Christ (Church).

Although his way of working this out may not appeal to us, with our quite different scientific knowledge, and our own philosophical idiom, the point here is that Aquinas, like the other theologians of the great Christian tradition, was no «spiritualist», denying or minimizing the material world and the physical body and their ways of working.

In Stoicism, the contradiction between reason and all else in the body and soul was carried to an extreme point, and although reason still claimed kinship with nature and cosmos, most of what we regard as «natural» was ruthlessly suppressed.

Reynolds makes a similar point: «His resurrected body continues to bear his scars as a sign of God's solidarity with humanity....

But the action of this church's governing council does point out the ever - changing body of opinion with which present - day theologians must deal.

The point is that to the recovery workers whose hearts were torn out with every dead body and or body part they found, this artifact gave them comfort.

While at their highest point such activities, particularly conceptualising, are immaterial and so are not ultimately dependent upon the body, Aquinas held that in this life the whole gamut of rational activity needs various interior sense powers that come with the body.

We would end up with a fractured canon, with bits and pieces taken out of their Scriptural context, with a different body of canon for each theological point of view, and with those portions of Scripture which we find uncomfortable not only ignored but disposed of altogether.

What if the point of community was just to be community that is working towards being a functional, healthy and whole community, a small model of what unity in diversity looks like, a local expression of the Body with all its members?

But at this point it is sufficient only to point out that in the chapter of I Corinthians 15 itself, Paul actually discusses the nature of the general resurrection and attempts to answer the question, «With what kind of body do they come?»

But it is well to remember that not only did He interpose his body (which these days is the Church — something to think about and quite in line with the blog's point) between the woman caught in adultery and the mob out to persecute her quite literally to death, He also turned to her and said, «Go and sin no more.»

As well as learning from the past about the importance of a healthy diet, we might also reflect upon a point made by one of the contributors to «Sunlight» (a journal of the 1920 - 30s concerned with promoting healthy living): that we have minds as well as bodies, and behaviour depends upon «whether one's mind is fed on treasure or on trash».

In the latter the finite universe was almost alive, filled with self - moving bodies seeking their natural place of rest: natures moved teleologically to seek fulfilment; the earth occupied the central, lowest point, to which all heavy bodies tended.

In his book Surprised by Hope, N.T. Wright notes, «The point of the resurrection... is that the present bodily life is not valueless just because it will die... What you do with your body in the present matters because God has a great future in store for it.

How much more could young people participate fully in the sacrifice of the Mass by being with Christ at Calvary, by being united with all souls in Heaven and Purgatory, and by receiving Christ's Body and Blood, therefore being closer to Him than at any other point of their earthly existence?

Overall, I consider myself remarkably healthy at this point in my life — both physically and emotionally — as it pertains to my relationship with my body.

At that point, Mr. Wright knew that he had a very intelligent son — one who could interact with the world but just couldn't control his body.

This he continued until his hands and arms had become almost tremulous with the strain, and then he devised something else: two leather gloves; and he caused a brazier to fit them all over with sharp - pointed brass tacks, and he used to put them on at night, in order that if he should try while asleep to throw off the hair undergarment, or relieve himself from the gnawings of the vile insects, the tacks might then stick into his body.

(From the Christian point of view (which in this coincides with the biological viewpoint logically carried to its extreme) the «gathering together» of the Spirit gradually accomplished in the course of the «coiling» of the Universe, occurs in two tempos and by two stages — a by slow «evaporation» (individual deaths); and simultaneously b by incorporation in the collective human organism («the mystic body») whose maturation will only be complete at the end of Time, through the Parousia.)

These differences regarding the gametes are, no doubt, correlated with differences in body structure and function, and also, more to our point, with differences of soul.

Then, I think, this Gospel goes on to lead the reader beyond the point where one is concerned with the physical body of Christ; and in the story of Thomas it shows that faith is not to be established by sight; that you have got to look beyond any objective truth of the kind which might be established by visible, tangible, corporeal manifestations: to look beyond that to something different.

Wang's contribution here was to point out that the humanity by virtue of which the great man is one body with the world can be regarded both as substance and as function.13 As substance, the person's own personal being apart from expressions, humanity is the manifestation of the clear character by which the world is regarded as one body.

Although Wang did not develop the point, I believe he presupposed the cosmology of a harmony of vibratory motions as the background to his claim that the sage is one body with the universe.

The particular amount of distance between any point visited by a moving body and the next one visited must be in accordance with some or other law of nature and must be decreased by a mathematical Mind.

But, perhaps most significantly to the point at hand, I have the oppurtunity through my «organized church» to connect with and find resource in a community that is large enough and diverse enough to actually represent the Body of Christ, with all of its critical parts!

If she knew her bible better, she would know what happened to Sodom, what sodomy means and what it points to, and she would realise that the «spirit man and woman» was created, then put into the body called Adam, and the female (byproduct) was taken out of Adam body, together with her feminine spirit, and both, are actually one, because they came from one unity, and so, WE are a spirit, that was in Christ, and when He was put to sleep, WE.