Sentences with phrase «world as the symbol»

Today mosques are found throughout the Islamic world as the symbol of Islam, the center for Islamic worship, teachings, and service.

Narratives actually function in the world as symbols.

Importers of fine wines and spirits since 1934, the familiar Frederick Wildman and Sons, Ltd., oval is found on every bottle sold and is recognized around the world as a symbol of quality assurance.

Our little green frog is recognized by consumers around the world as the symbol of environmental, social and economic sustainability.

Thugwane's victory has been hailed around the world as a symbol of hope and renewal for South Africa, but as the runner points out, «Medals won't matter to me if I'm dead.»

A participant in the graffiti scene since his mid-teens, he is also known by his tag name REAS and has had an enormous effect on people of his generation around the world as a symbol of the driving force behind the underground culture of the time.

The movement coalesced during the second half of the nineteenth century as writers in France and Belgium sought a new form of art — one that referenced the visible world as symbols that correlate to ideas and states of mind.

Our little green frog is recognized by consumers around the world as the symbol of environmental, social and economic sustainability.

Not exact matches

In her remarks, Trump described India as «a thriving economy, a beacon of democracy, and a symbol of hope for the world.»

so just to get this correct christians carry around a symbol of ancient world torture as a good thing?

The mosques are the centers for prayer, teaching, and service in the Muslim world and are recognized as the distinctive symbol of Islam even though they differ considerably from country to country.

Why in the world would a man living openly as a Christian for his entire adult life, PUBLICALLY wear a Muslin symbol on jewelry, anyway?

The Christian faith is the only world religion that takes as its logo an emphatic symbol of death.

«the simple suggestion that Jesus appears to be the supreme symbol furnished to us by history of the notion of a God genuinely and literally sympathetic (incomparably more literally than any man ever is), receiving into his own experience the suffering as well as the joys of the world.»

If story functions as a symbol that actually reflects the interrelated world and fosters our relationships with the world, then we need to select stories that reflect many dimensions of the world.

Sixth, «we introduce the symbol «Christ» as a major interpretive category into our theistic world picture.»

Later, symbolic reference is alluded to as the theory «according to which our sensory perceptions stand as symbols for the activities in the external world» (PW 169/186).

Medieval art as well dealt in symbols in an era when artists were more concerned with the world of Christian faith than with the world of scientific observation.

This assertion is not meant to imply that religion is either false or ultimately nothing more than the fabrication of human minds — indeed, Berger argues in other writings that the transcendent seems to break through humanly constructed worlds, as it were, from the outside, However, the social scientist must recognize the degree to which religion, like all symbol systems, involves human activity.

The higher animals have learned to interpret these sense - qualities, thus perceived, as symbols of the actualities in the external world — actualities which are themselves perceived only by vague feelings of their causal agency.

If so, and that symbol were found as a naturally occurring symbol from the destruction of the World Trade Center, then that should be left too.

It provides a symbol for certain dimensions in the ultimate nature of the world as we encounter it.

Two years ago I wore black for the entire Lenten season as a symbol of my grief over the death of our Lord, and I also wore black in solidarity for the suffering that is experienced in this world by so many people.

Most important for our purposes, Gustafson argues that the classic symbols of God as Creator, Sustainer, Judge and Redeemer both express and interpret patterns of our experience in the world.

But as I urged above, it would be wrong (in my judgment) to try to interpret all this too literally and logically; Prof. Hartshorne was right, I said, in saying that the symbol of the divine Triunity, like the «incarnation» and «atonement» as symbols, is much more appropriately retained as a symbol, as imaginative proclamation; it can then retain its indicative and suggestive value without our seeking to phrase it in the idiom of some particular philosophy or world view.

And here, I think, we come to a question that challenges the viability of a theology conceived as imaginative construction: Granted that religious symbols and frameworks function to orient people in the world, could they do so if we believed that this were their only meaning?

The death of Jesus is portrayed in Christian faith and hope as an act of life, as an affirmation of life in the face of death, and the cross of Jesus are symbols not of death, but of an unquenchable and invincible life that this world can neither give nor take away from us.

The triunity of God can serve as a symbol, offering a hint or intimation into the mystery of God as God is active in the world; and our process conceptuality has made it clear that God is the divine activity.

Perhaps the crusade against the liquor traffic was indebted for some of its force to the uneasy conscience of a church which was able to treat this particular phase of the «world» as the symbol and representative of all worldliness.

However, offering slang and fashionable jargon as «renewed» preaching, celebrating the secular embrace of certain Christian symbols (i.e., use of crosses as warnings at highway danger points, putting Christ in Christmas, etc.), or reducing the Gospel to the lowest common denominator of acceptable faith and ethic will hardly be received by a serious world as adequate penance.

It is a beautiful symbol and one which is different from any other organization in the world — as it should be.

As social scientists assist pastor and people in developing a rich fund of the stories, traditions, world views, character, symbols, and rituals of a congregation, chances for God's Word impacting the congregation in profound ways are greatly enhanced.

Almost every department of theological study is involved at this level, and this means not only attention to the symbols and images of the Christian faith; it also means attention to the symbols and images and art forms of the contemporary world, as they are encountered in literature and the fine arts, but also in popular expressions, community rituals, social ideologies, and not least in the mass media of the time.

Christ is the centre of Christian identity, but Christ understood as «symbol» of mediatorship between God and the world.

I believe that it is insofar as we remain bound to the dominant Western symbol of the eternal and unchanging distance between God and the world.

The myth of a mystery religion (or the symbol of the comparative - religious school) could only point Out what ought to be; as the «law» of the Hellenistic world it would simply be a new legalism ending like the Jewish law in despair (Rom.

But the symbols discover this meaning for us (S 57, emphasis added), 21 a remark that recalls Wittgenstein's famous conclusion of his Tractatus Logico - Philosophicus: «Not how the world is, is the mystical, but that it is»; except that the how of world - making, if it is ultimately dependent on imaginative interpretations of signs or symbolisms, becomes every bit as mysterious as the fact that it is.

Come now, you know why: Because of a brief period in history when a symbol that has been used around the world for thousands of years as a sign of good will was used to represent an evil socialistic nation whose leader ordered the death of millions.

But they don't wear these opinions on their lapel as a symbol to the rest of the world that they cared most or cared best.

Randy: People treating symbols as just that — meaningless symbols — is a lovely idea, but not very realistic in the actual world.

Because of the relative shallowness of the world as grasped in secondary perception our symbols, which borrow their first intentionality from this immediate world of sensation, are never adequate to their second intentionality.

In the Orient, a fully dialectical form of faith, such as Madhyamika Buddhism, has inevitably dissolved all positive meaning, with the result that it has left behind the world of symbols, myths and dogmas.

Cross and resurrection, in so far as they have a place in the kerygma at all, figure only as symbols of detachment from the world.

But because the world of sense perception is too shallow to contain the depth of importance resident in the whole of reality the symbols which employ material from this shallow world (as their first intentionality) always remain somewhat off - shore in deeper waters where they appear to us only in a refracted visage.

And with the cup, so clear a symbol of his blood in that red wine, he saw, as we did, that his life, poured forth, would seal a new commitment, would form upon the altar of God's grace a whole new covenant that would replace the ancient, worn - out slaughter of the animals with one complete and final act, the sacrifice of God's own son to show the world, to show us all the height and depth and majesty, the eternal glory of God's love, which gives itself forever, or until we come, at last, and offer up our own lives in return.

As has been defined by Arvind P. Nirmal, religion, for me, is a «symbol - system» that not only reflects the world - view of the adherent community in talks and rituals but also has a profound influence on the very value - system of the community.9 And since the data consists mostly of observations by others I would pick up cultic practices like festivals and related rituals.

After World War II he was felt to be the greatest living symbol of the old liberal Italy and was as such both honored and disregarded.

This symbol reveals the World as a living totality, periodically regenerating itself and, because of this regeneration, continually fruitful, rich, and inexhaustible.

In other words, symbols bound up with recent phases of culture are themselves constituted after the same manner as the most archaic symbols, that is, as the result of existential tensions and of ways of totally grasping the World.

As to the capacity of symbols to reveal a profound structure of the World, we may recall what has been said above pertaining to the principal meanings of the Cosmic Tree.