Sentences with phrase «working life history»

Not exact matches

A female employee above age 40 without a prior criminal history working in finance or accounting — and living in Vermont.

Mistake 3: Not adding live links to your work history.

Because of the history of women in this country — and even more so in this time we live in — it is important to protect and foster the work of The Wing and similar space that give women a positive and safe space to thrive,» said Gelman in a statement.

The insights provided to Jay came from a history professor in 1967 who advised Jay that when countries go off a gold or silver standard, hard economic times are sure to follow because nations begin to think they do not need to work hard and save to enjoy a better life.

However, living in India and having worked as analytics provider for a brick and mortar and ecommerce giant based in US, I can tell few points from my experience: 1: Ecommerce in India: There is a lot of potential but challenges are equally crippling: a: Flipkart recently got devalued from 15 to 11 billion and has failed to post profits in its entire history of existence.

Just yesterday I drove around a life coach from New Zealand, an architect, a former playboy bunny and a top art history guy working on an exhibit at the Getty museum:) Lots of interesting conversations.

Announcing his resignation (below) to the world he said: «I believe we've made great steps, with more people in work than ever before in our history, with reforms to welfare and education, increasing people's life chances, building a bigger and stronger society, keeping our promises to the poorest people in the world and enabling those who love each other to get married whatever their sexuality, but above all restoring Britain's economic strength.»

Following the unprecedented success of the new «Pokemon Go» app — which is now officially the biggest smartphone game in history — a new, live action Pokemon movie is in the works.

We might note the obvious influence of Leo Strauss's Natural Right and History upon Bénéton's framing of modernity, but he works out the implications of historicist relativism and Weberian social science in ways that are more attuned to both the contemporary academy and to our day - to - day lives.

One could see continuity between the way God worked in gradually bringing life into being in all its complex forms, including the human, and God's continuing work in human history and in our lives at present.

Bu tthe effort of trying to live a good christian life got to much ad i was disollutioned.Spent ten years as a backslidden barely believing christian and then in recent years as a transformed renewed Christian and i finally got it.It is all about a relationship with Jesus Christ and working in submission to the holy spirit he is the one that inspires his word he brings it to life.If you want to understand the word we must apply it to our lives then it becomes part of us thats the difference between knowledge and understanding not just knowing the word but living the word.The bible is a book useful for living not just a theoretical analysis or a history book.Jesus is the living word its through him that he opens his word to us without the holy spirit in us the carnal mind can not comprehend Gods word it a mystery.It was designed that way so only those who are truly seeking God shall find him.brentnz

Without both gasoline and spark, no working motor; without both ideas and interests (or appetites or drives, or material factors) no live, working human society, and no human history.

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.

Today, living the Christian life is thought of as a being - at - work in history — not past but future history; as a creative tension toward the future, the history that is still to be traversed.

For «providence» is a word which tells us of the conviction that God exercises a never - failing and personal control over, even as he unfailingly works within, the events and circumstances of life, molding them and molding us in such a way that his grace and power are manifested in human history and in personal experience.

Our main source for knowledge of his life and works in Eusebius's Ecclesiastical History, Book 5.

For in creation, in the call of Israel, in the life and work of Christ, and in the pouring out of the Holy Spirit on the church we find the great defining events of all histories and the story around which we must in our turn orient our lives.

And when I write «the complete chain of events» I mean the complete chain, beginning with God eternal love for humanity, including the creation of mankind and their subsequent fall, and going through God's calling of Israel, His work through them during their checkered history, the birth, life, ministry, death, resurrection, and ascension of Jesus, and looking forward to the return of Jesus and the new heavens, the new earth, and our eternal existence with God.

In modern history the work ethic was first given a great impetus by the Protestant Reformation, in which context Martin Luther and John Calvin argued convincingly that the great and good life was ultimately experienced not in the monastery or convent, but in working at one's job in everyday life.

You may disagree with the premises of religion as much as you want, buddy, but the reasoning and conclusion leading to religious doctrine, especially catholic doctrine, are among the best works in logic in the history of mankind, made by men a lot more skilled in it than most who live today, I dare say.

The words and work, the life, death, and resurrection of the Lord, all of these objectify God's proposition for the creative transformation of history.

The atonement works in history through the living memory of the community.

Part of the answer is that these ancient events are moments in a living process which includes also the existence of the church at the present day; and another part is that, as Christians believe, in these events of ancient time God was at work among men, and it is from his action in history rather than from abstract arguments that we learn what God is like, and what are the principles on which he deals with men, now as always.

For most of human history, people simply worked until their bodies gave out and then depended on their children to care for them in the last years of life.

The purpose rather is to call up Paul Ricoeur's reflection on why we pay attention when certain people speak and why we find what they say convincing: «The term testimony should be applied to words, works, actions, and to lives which attest to an intention, an inspiration, an idea at the heart of experience and history which nonetheless transcend experience and history.»

It appears rather that the Bible views the history of the Hebrew people, the life of Jesus, and the life of the Church as sharing in one continuous working of God in which every aspect of human life and its natural environment has its necessary and fruitful role to play.

As believers we begin to live in a new history where love is accomplishing its perfect work, though this new history is never separate from the old.

The long history of man's seeking to offer himself to God, as is his bounden duty, is here fulfilled as the worshiper is brought into union with Christ and by Christ is offered to the Father, that through such self - commitment and dedication to God, the will of the Father may more perfectly be done and our own lives enriched by His Grace, so that «we may do all such good works as he has prepared for us to walk in»; and, in the end, dwell with Him in heavenly places.

Arnold J. Toynbee is the distinguished British author of A Study of History, and he contributed as an Anglican layman to a series of articles anticipating the 1937 ecumenical conference on Life and Work, held at Oxford.

The Church, as Christ the Saviour working upon all men in word, in life and in sacrament, is not accidental or incidental to the order of human history, but part of that order and the sign of the deepest meaning of human culture in time and for eternity.

Yet if God's work were completely concealed, human history and individual life would be random and rudderless, the chaotic product of an accidental universe.

I see in the scriptures that the Lord intends to somehow dramatically intervene in history and radically reshape the world, but in the mean time it is clear that the Gospel calls us to live and work in the world in preparation for that day.

First, a little history: In the 16th century Protestant and Catholic positions on justification became polarized and soon escalated to include other doctrines, including the authority of the church; scripture and tradition; good works; merit and indulgences; the mass; and sin and its effects in human life.

The clue to ethical reconstruction is this: The living God whose nature and purpose is love calls us to respond in our freedom to the tasks which are set for us by the fact that He is at work in our human history both as Creator and as Redeemer,

When a congregation has done this work, it will want to invite visitors, and can prepare to guide them «back» into learning its history, theology and corporate personality, and «forward» into Christian life lived in one particular church community.

The term testimony should be applied to words, works, actions, and to lives which attest to an intention, an inspiration, an idea at the heart of experience and history which nonetheless transcend experience and history.

The liberal vision sees God working in human history for a progressive achievement of a higher order of life for mankind.

Here too the interpretation of original sin works its unfortunate consequences; for now redemption is no longer an actual transformation of life; it is primarily sheer forgiveness of sin and the promise of an ultimate reconciliation beyond history.

Thus did Vatican II vindicate Newman's great work on the development of doctrine, which grew from a theological method that brought history, and indeed life itself, back into play as sources of reflection and growth in our understanding of God's revelation.

From the creation of the world before time to the consummation of all things at the end of time, the Bible describes the life of man with God as a series of events which taken together constitute the history of the work of redemption.

If we take seriously the idea that God is the creator and Lord of history, it is natural to infer from this that the structure of life is favorable to the continuation of his creative work.

This wisdom is expressed in an economy of superabundance, which we must decipher in daily life, in work and in leisure, in politics and in universal history.

In his fortieth year he approached the decisive event which wrought a complete change in his life and in the history of mankind.

In his introduction to Theology, History, and Culture, William Stacy Johnson skillfully places each essay in the context of Niebuhr's life and work.

The chapter headings give us an overview of the work: Ignorance of Scripture is ignorance of Christ: the theological project of Joseph Ratzinger; The critique of criticism: beginning the search for a new theological synthesis; The hermeneutic of faith: critical and historical foundations for a biblical theology; The spiritual science of theology: its mission and method in the life of the church; Reading God's testament to humankind: biblical realism, typology, and the inner unity of revelation; The theology of the divine economy: covenant, kingdom, and the history of salvation; The embrace of salvation: mystagogy and the transformation ofsacrifice; The cosmic liturgy: the Eucharistic kingdom and the world as temple; The authority of mystery: the beauty and necessity of the theologian's task.

Lear soon teamed up with Gloria Calderón Kellett, a producer and actress who's worked on How I Met Your Mother and Drunk History, to bring the idea to life with her own distinctly Latin influence by writing about her own family's experience.

His major concern is the ongoing life and work of the Christian community as it settles down to face, so to speak, the long haul of history.

Munch lived and worked in one of the most intense periods of art in history.

Behind such talk is the conviction that we know what we are doing in theology, Bible and history, and that the problem is to stage occasions on which the student learns to work with people «applying» the «input» part of his education to life.

But what the Bible deals with throughout, and what Christian theology must deal with if it takes its rise as it should from the Bible, is this work of the living God in human history.