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41 Sentences With "joyousness"

How to use joyousness in a sentence? Find typical usage patterns (collocations)/phrases/context for "joyousness" and check conjugation/comparative form for "joyousness". Mastering all the usages of "joyousness" from sentence examples published by news publications.

In drinking these wines I sensed a joyousness, particularly in the Nittnaus.
For Murdoch, there was a sheer joyousness in sitting down at her desk.
Yachty is at the center of a groundswell of joyousness in hip-hop.
The kisses reassembling the broken hearts, the joyousness of traveling unencumbered, being reunited with yourself.
In this and other works in which color is added, one senses the artist's joyousness.
As different as these wines were, they shared a sort of joyousness and lack of pretension.
In the joyousness of high spirits it is so easy for us to forget the dead.
The results led to a digital ad campaign that emphasizes the joyousness of the bridge-playing community.
" In latter years, the columns of the selling floor were painted red, which Ms. Rauam said lent them "a certain joyousness.
It's life outside, it's the joyousness of the people in the park and the people walking down the street in smiles and sunglasses.
Whatever its cultural significance, Crazy Rich Asians is most likely to win over audiences for the joyousness of its portrayal of Asia's nouveau riche.
The wild-ass streets of the internet were brought a moment of joyousness last night when Netflix tweeted out an announcement for, well, something around Beyoncé's legendary Coachella performance.
Rather, what's collected here are ten games that have lit up my home with joyousness, be that through solo play or shared with family, or proved memorable for more menacing qualities.
Similar to Grapetooth, there's such a joyousness to their live shows and I think they bring a lot of people in through their live shows, almost the polar opposite of American Football.
It is easy to get a contact high from the joyousness of his moving menageries, which are sometimes zany, often tender, and entice me to engage energetically with the names, subjects, and situations described in these poems.
And when he welcomed Nintendo's Shigeru Miyamoto to the stage, and they larked around for a few seconds with some weird blasters from Kingdom Battle, the joyousness that these veterans of gaming were feeling was writ large on their faces and body language.
Whether it's a game about "pleasuring a gay car" or a simulation of historic police entrapments targeting gay men in public bathrooms (but replacing penises with flesh-colored guns in an attempt to circumvent the Twitch ban), Yang's work balances the seriousness of its subject matter with a joyousness of play and humor, never sacrificing depth in the process.
Tenrikyo: The Path to Joyousness, 78. The "Tenrikyo-Christian Dialogue," a symposium cosponsored by Tenri University and Pontifical Gregorian University, was held in Rome, Italy from March 9–11, 1998.The Organizing Committee of Tenrikyo- Christian Dialogue. Tenrikyo Christian Dialogue.
The countess died at the couple's town house in Grosvenor Square, London, aged 61. Her husband described her as "my earthly mainstay", and as a "wonderful combination of truth, simplicity, joyousness of heart and purity of spirit". Lady Constance died two months later in London.
Tenrikyo Church Headquarters' conformity with the state demands resulted in a dual structure of the Tenrikyo faith, where on the surface, Tenrikyo complied with the state demands, while adherents disregarded those changes and maintained the teachings and rites as initially taught by Miki Nakayama.Tenrikyo: The Path to Joyousness, 61-63.
Tenrikyo: The Path to Joyousness, 56-58. Later in 1888, Koriyama and Yamana were established as the first two branch churches under Tenrikyo Church Headquarters.A Historical Sketch of Tenrikyo, p.7. On April 6, 1891, the Shinto Main Bureau changed Tenrikyo's designation from a "sixth class" church to a "first class" church.
This series is a powerful simplification of all his styles combined. The repeating image of a figure with arms held high denotes a sense of joyousness or élan vital, just as the broad semi-circle linking two forms is often an abstracted “embrace”. The theme of the female form remains a constant and the paintings are often sculptural and relate to the shapes found in later sculptures.
' See Tenrikyo: The Path to Joyousness, p. 64 because the teachings of State Shinto were incorporated in order to gain the Home Ministry's approval. Although Tenrikyo Church Headquarters complied with many of the state's requests, it did not compromise on the request to completely eliminate the Mikagura-uta ("The Songs for the Service"), one of Tenrikyo's main scriptures. Around this time, Tenrikyo began to open its first churches overseas in Taiwan (1897) and Korea (1904).
Tenrikyo Church Headquarters viewed from the south gate. In its own historical account, Tenrikyo refers to the years following the surrender of Japan and the conclusion of World War II as fukugen, or "restoration."Tenrikyo: The Path to Joyousness, 77. One of the significant aspects of the "restoration" was the republishing and reissuing of the three scriptures of Tenrikyo in their entirety: the Mikagura-uta in 1946, the Ofudesaki in 1948, and the Osashizu in 1949.
Unclassified is the first studio album by Robert Randolph and the Family Band. PopMatters magazine reviewed the album favourably, concluding that "the one quality that holds it all together is joyousness". It described the opening track, 'Going in the Right Direction', as "a gospel-tinged, two steppin’, inspirational, tune that simply burns". The single taken from the album, 'Soul Refreshing', was described as "a light-hearted, groovy, feel good-tune in the vein of Al Green or perhaps even James Taylor".
A bewitching new Bloc Party has risen from the grave. Praise be." Giving the album a 4/5 score, The Guardian stated that "There’s a clue to Bloc Party’s radical new direction in the album title: lyrically, Hymns is a turn for the more spiritual. Out goes the angst; in come song titles such as 'Only He Can Heal Me' and an evangelical joyousness on the likes of 'The Good News' (although frontman Kele Okereke has denied the new material is explicitly religious).
On April 6, 1896, the Home Ministry (内務省 Naimu-shō) issued "Directive No. 12," which ordered strict and secretive surveillance over Tenrikyo Church Headquarters under the pretense of maintaining and strengthening the state polity of Japan. Issues raised by authorities were the congregation of both men and women together (which could potentially lead to disgrace), the obstruction of medical treatment, and the alleged policy of enforced donations.Tenrikyo: The Path to Joyousness, 59-60. The Tenrikyo leaders complied to the state demands in several ways.
The third minor proper is the Alleluia and is sung in the transition between the Epistle and the Gospel including the Gospel procession into the center of the church. The Alleluia is added as an exclamation of thanksgiving for the word of the Gospel and is sung around a psalm. The Gregorian chant for the alleluia often ends with a very long melody sung to the last vowel of alleluia. During Lent, the Tract replaces the Alleluia since the joyousness of the Alleluia is deemed inappropriate at this time.
The tract (Latin: tractus) is part of the proper of the Christian liturgical celebration of the Eucharist, used instead of the Alleluia in Lent or Septuagesima, in a Requiem Mass, and other penitential occasions, when the joyousness of an Alleluia is deemed inappropriate. Tracts are not, however, necessarily sorrowful. The name apparently derives from either the drawn-out style of singing or the continuous structure without a refrain. There is evidence, however, that the earliest performances were sung responsorially, and it is probable that these were dropped at an early stage.
Antonietta was raised in an upper middle class household in Rome as the younger daughter of Michele and Maria Meo. She was nicknamed "Nennolina." She attended Catholic schools and stood out as an active, charismatic little girl who led her playmates in all their games, even after she became ill, and was popular with them because of her kindness. Her teachers said she was a child like other children, but stood out because of her personal charm and her sense of humor and the joyousness of her personality.
48 Like many of the society ladies of the age, she had love affairs, including one with the Corsican diplomat Carlo Andrea Pozzo di Borgo, later Russian Ambassador to Great Britain.Ridley pp.43–4 Emily was noted not only for beauty but for her extraordinary charm: she was described as "grace put in action, whose softness was as seductive as her joyousness". She was undoubtedly the most popular patroness of Almack's, her warmth and charm being a notable contrast to the rudeness and arrogance of some of the other ladies who ran the club, especially Lady Jersey and Princess Lieven.
Many polytheistic traditions portray their gods as feeling a wide range of emotions. For example, Zeus is famous for his lustfulness, Susano-o for his intemperance, and Balder for his joyousness and calm. Impassibility in the Western tradition traces back to ancient Greek philosophers like Aristotle and Plato, who first proposed the idea of God as a perfect, omniscient, timeless, and unchanging being not subject to human emotion (which represents change and imperfection). The concept of impassibility was developed by medieval theologians like Anselm and continues to be in tension with more emotional concepts of God.
They changed several aspects of their prayer ritual, known to adherents as the Service.As for the exact changes made in the prayer ritual: "Only the second and third sections of the Service were allowed to be performed; only male performers could perform the Service; only men's instruments could be played; and the kagura masks were to be placed in front of the Service performers instead of being worn by them" (Tenrikyo: The Path to Joyousness, 61). The name of the Tenrikyo deity Tenri-O-no-Mikoto was changed to "Tenri-no-Okami."A Historical Sketch of Tenrikyo, p.21.
From the 1870s, Miki Nakayama and her followers were constantly being persecuted by local government authorities and from members of established religions for expressing their beliefs and performing the Service. To put an end to the persecution, various followers sought for recognition from different religious and state authorities, even though this was against the wishes of Nakayama. Tenrikyo could not apply as a completely independent religion because Japanese law during the Meiji period did not grant civil authorization to churches outside of the established traditions, which at the time were Shinto, Buddhism, and Christianity.Tenrikyo: The Path to Joyousness, 59.
Several hundred prospective students, performers, and educators attended the first session, and famous singers and folklorists – without compensation – began performing during the Second Half. Among them were Pete Seeger, Odetta, Studs Terkel, Doc Watson, Mahalia Jackson, Bill Monroe, the Weavers, and Jean Ritchie. Second Half, which follows the class lessons, is essential to the Old Town School method: both teachers and students sing and play together at their own level, and especially talented men and women are invited to perform. The School continues to promote the spontaneity, playful joyousness, improvisation, personal relationships, and progressive ideals which are hallmarks of Hamilton's teaching.
In 1968, Nonda began to experiment with colourful acrylics on large canvasses after a six-month stay in New York City during which he discovered the qualities of acrylic paints for the first time. He conducted an entire series of these vivid canvasses which explore abstracted or stylized human form with new emphasis on colour. The forms mainly depict two lovers, seaside temples, and boats, which were inspired by his young American fiancée, Maria-Alexis Deviney, on a summer trip to Greece together. The trumpets which appear in certain canvasses are a symbol that reoccurs in all phases of his career as an expression of joyousness and elan vital.
In 1939, Tenrikyo Church Headquarters announced the change of its doctrine and ritual, under pressure to comply with the demands of State Shinto. Copies of the Ofudesaki and the Osashizu (Divine Directions) were recalled from local churches, and the Ofudesaki was not allowed to be preached until the end of World War II. With the adoption of the Constitution of Japan in 1947 and the establishment of freedom of religion in Japan, Tenrikyo Church Headquarters was legally allowed to restore its scriptures to their original form and disseminate them freely. On 26 July 1948, an Ofudesaki with interpretive explanations was published and offered to all local churches.Tenrikyo: The Path to Joyousness, p.
At the start of each performance actors dressed as tradesmen welcomed the audience. The performance was a promenade one, with the audience mingling with the actors and making up the crowd at such scenes as the last judgement. The Evening Standard reported witnessing "An extraordinary experience... no wonder the end of it all saw an explosion of communal joyousness with everybody, actors, musicians, and audience alike, cheering and clapping and singing and dancing." Many well known actors appeared in the productions, including Brenda Blethyn, Kenneth Cranham, Edna Doré, Lynn Farleigh, Brian Glover (as God), Karl Johnson (as Jesus), Richard Johnson, Mark McManus, Eve Matheson (as Eve), Jack Shepherd and Robert Stephens (as Herod).
The fifth petition for independence was submitted to the Home Ministry on March 20, 1908 and accepted later that year in November 27. Tenrikyo Church Headquarters set up its Administrative Headquarters, formally appointed Shinnosuke Nakayama as the first shinbashira, the spiritual and administrative leader of Tenrikyo, and established its constitution. On February 25, 1912, the Home Ministry invited representatives from seventy-three religious groups to the Three Religions Conference (三教会同 Sankyokaido) including a Tenrikyo representative (the three religions represented were Shinto, Buddhism, and Christianity, and Tenrikyo was categorized under Shinto). This conference initiated a program of national edification, and with the support of the government, Tenrikyo was able to hold lectures at 2,074 places through Japan, drawing nearly a quarter million listeners.Tenrikyo: The Path to Joyousness, 64-7 Due to the relative relaxation of state control on Tenrikyo rituals, the performance of section one of the Mikagura-uta was restored in 1916, after two decades of prohibition under the Home Ministry's directive.
Now that the semantics of language are regarded as a basic part of its understanding by machine, the ideas of C.L.R.U. seem curiously modern. Margaret's main contribution to the life of CLRU was in the continual intellectual stimulus she gave to its research, and through this to the larger natural language processing community: she had wide ranging concerns, and lateral ideas, which led her, for example, to propose the thesaurus as a means of carrying out many distinct language processing tasks, like indexing and translation. Margaret's emphasis on algorithms, and on testing them, was vital for the development of CLRU's work on language processing; but her ideas were notable, especially for those who worked with her, not just for their Intellectual qualities, but for their sheer joyousness. Serious research stopped at CLRU about 1978 and Margaret tried to restart the CLRU in 1980 with William Williams in the hope that the new breed of micro-computers could be used to develop her algorithms for natural language translation.
Thom Gunn wrote of the poems in his first collection: 'I admired them especially for their technical virtuosity, in that it was technique completely used, never for the sake of cleverness but as a component of feeling... taken together, they constitute a handbook of desire; separately, each is an exquisite insight, rapid and rich. The predominant tone is of a kind of delighted astonishment that mere sensuality can be so meaningful.' Woods' subject matter is by no means limited to gay themes and his work is characterised by classical and literary allusions, a dry scepticism and waspish humour. In the Times Literary Supplement (16 October 1992), Neil Powell wrote, 'The overwhelming impression of We Have the Melon remains that of frankly sexual joyousness matched by serious literary intelligence, a rare combination and a reassuring one.' Also in the Times Literary Supplement (9 December 2016), Paul Batchelor wrote: 'A poet of tremendous facility and feeling, Gregory Woods has a way of making the formal challenges he sets himself look easy.

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