Sentences with phrase «earlier passage of»

Tying the debt limit increase to a Harvey bill is intended to ease early passage of a debt limit increase and avoid a potential stand - off over what could potentially escalate into a technical default — the outcome that is violently spooking the Bill market — and could rattle financial markets, one of the officials said.

Prof. Yakubu observed that since the next polls were only 470 days away (from 3rd November, 2017), early passage of the legal framework for the conduct of elections in the country would assist the Commission in planning adequately.

Not exact matches

The bill's passage also potentially complicates Treasury issuance relative to the debt ceiling, as lower tax receipts under the new tax plan could cause Treasury to run out of extraordinary measures earlier than originally thought.

Their behavioral issues became evident at an early age already, and the passage of time has done nothing to alleviate them.

Despite the political turbulence and early legislative failures by the Trump administration, December's passage of the tax plan was seen as a key victory that will propel the economy solidly into 2018.

Equity crowdfunding has taken off as an investment option in the last years following the passage of the JOBS Act, allowing average investors to get a stake in early - stage startups.

(12) When Glass's bill, having made it through the House Banking Committee, was attacked by Bryanite Democrats at the party caucus, Glass stunned and silenced them by brandishing Bryan's letter calling for his supporters «to stand by the president and assist him in securing the passage of this bill at the earliest possible moment» (13).

As someone born in the early 50s, that read Lord of the Rings in my teens, I found that the Dark Tower series took LOTR place as a series I could read over and over and each time I find some Christian themes but also beautifully written passages that I simply want to stop and re-read again.

In my earlier years of ministry I received some serious bruises when, with the best of intentions, confusion was the result for some, when trying to clinically use a surgeon's knife to separate individual words within a passage, which often resulted in a sad postmortem.

At some point during the early Upanishadic period the objective and subjective quests for unity tended to draw together Often both types of inquiry are presented in the same passage or narrative (Chan.

Early on in my lectionary study and preaching I learned to take the assigned limits of the biblical passages as suggestive rather than prescriptive.

On the face of it the passage is a mystical experience; but the way Alyosha got to it was by way of Father Zossima's putrefying body: he had to go through that experience of radical dissociation, accept it and take it with him, an experience fully described in the earlier part of Book VII, in order to come to the insight that «the silence of earth seemed to melt into the silence of the heavens.»

Picking up the idea of Mark's concluding parable, Matthew proceeds with another passage used earlier in Luke.

The passage recalls the earlier discussion of what defiles a man (Mk 7:1 - 23; Mt 15:1 - 20); it also reflects Jesus» reverence for the temple as God's dwelling (I Kings 8:27) and for heaven as his throne (Mt 5:34).

For if a religious movement necessarily embodies a backward movement of involution and return, then the very fact that we have died to the religious form of early Christianity can make possible our passage through a reversal of religious Christianity, a reversal that can open to us a new and fuller participation in the forward movement of the Incarnation.

In this passage, as in others, the Greek Septuagint Translation of the Old Testament, begun in Alexandria around 285 B.C., apparently goes back to an earlier Hebrew manuscript than our English Versions represent.

Just as St. Paul's letters gave early Christian commentators examples of how to interpret the Old Testament in light of Christ, so the Church Fathers stretch our exegetical imagination by showing how other passages can be read in that way.

I know when I first discovered this the scholar making this statement also provided verifiable references to the actual manuscripts which contained the go in peace conclusion and they were the earliest of the manuscripts containing this passage.

The most probable conclusion to draw from passages of this sort is that either Thomas or earlier Gnostic tradition made use of the canonical gospels at points where we find parallels, and that there is no reason to suppose that any passage in Thomas (in spite of interesting textual variants) provides an earlier or a more reliable version of any saying of Jesus.

However, it can also be characterized in relation to the chronology of events as the course of actual existence (Or consciousness, in mentalistic conceptions of temporal passage) traversing the temporal order of events in the direction from earlier to later.

Yet at least one passage illustrating this earlier conception can be seen as an insertion, if we attend to the different meanings of «transcendent decision» it uses:

There are some, though it is a minority position among New Testament scholars, who think that the apocalyptic passages attributed to Jesus were interpolations of early Christian thought.

Or perhaps some of Paul's supposed «lost letters» could be there, or an even earlier manuscript of some NT writing which omits some cherished doctrine or includes a new passage with some startling info (What if it says «Jesus and his wife......»?)

But as we understand Whitehead, the passage from the indeterminacy of the initial phases of concrescence, through the intermediate phases to the final phase, satisfaction, is a process which concretizes or actualizes the occasion itself, and the occasion is not actual until the process is complete.9 If so, the indeterminacy of the earlier phases of concrescence is a radical or absolute indeterminacy inconsistent with the passage of time, for there is nothing as yet actual for which time could pass; thus, concrescence is a process in a metaphorical or figurative sense, and this is why Whitehead associates concrescence with creativity, calling creativity the Category of the Ultimate, meaning that though it is used to explain all else, it is not explicable.

Charles Guignebert argued that «So long as there is that possibility [that Tacitus is merely echoing what Christians themselves were saying], the passage remains quite worthless» Tacitus» account was written about 116 AD, quite a while after the time of Jesus» and is quite likely only parrotting what the early christians of that time believed.

This is noticeable in the early passage drawn from «The Primary Feelings» (III.2.2: see R3) now imbedded in the account of conceptual reproduction (PR 248).

To be brief, Tyler, we don't get the promises outlined in those passages in Romans that you mention unless you fit the description of a saint that is outlined in many ways in the earlier parts of that same chapter.

In the discussion of this category Whitehead appears to have inserted a passage of earlier vintage (III.2.2: 248.21 - 30 and.34b - 41a), which we have considered above (R3).

This passage was not originally part of the Gospel according to John, being absent from early manuscripts; but there is no reason to doubt that it was a genuine piece of tradition.

When the early church came to grips with the problem presented by the extraordinary career and the tragic fate of its Founder, it turned for elucidation to these passages of Isaiah, which speak of a life of service and a martyr's death.

By inserting new passages into the text as expansions of the old ones, while leaving much of the earlier writing intact, he invited us to read the earlier expressions in light of the later ones.

This has been encouraged by our knowledge of the different sources of the Bible, by the development of form criticism and its insights and speculations into the early stages of the formation of the Gospels, by questions about the «original» intent of passages before they were set in their present literary context, by questions of «what really happened», and by the attempt to unravel diverse strands of tradition in both Old and New Testaments.

As explained by my brother apologists in earlier comments here, it is a mistake to apply the passage in Mark to believers who are not direct witnesses to the risen Christ and not present at the time of Pentecost.

Take 2 Corinthians 11:21 - 31, the passage of scripture mentioned earlier (pp. 10 - 11), and work at a «concept» for reading it aloud.

He discusses language, style and arrangement of the Qur» an, as well as differences between the early (Meccan) and later (Medinan) revelations and the importance of the «occasions of revelation» for understanding particular passages.

There is no mention of the passage by earlier Christian writers who were familiar with the writings of Josephus and cited his passages yet never reference one that, if it had existed in their time, they would have referenced as support for Christianity.

An early draft resembled an anthology, because I wanted to assemble a large number of the relevant passages on both sides and let them speak for themselves.

It is significant that the earliest Gospel, Mark, uses the term «after three days» consistently in the prediction passages, but where these are quoted in Matthew or Luke the phrase has been changed to «on the third day».23 The change can be explained by saying that between the writing of the first and the later Gospels the story of the empty tomb had become more widely known, and the phrase «after three days», as a dating of the resurrection event, fell out of use.

Whether Jesus in such passages was speaking of himself or of a heavenly being known only as the Son of man, the early church was so convinced that Jesus was the Messiah that they made this identification.5 Jesus apparently believed in an imminent end of the present age.

The early Christians evidently believed that there were Scripture passages, which, when rightly interpreted, made it clear why a servant of God, of the caliber they had recognized in Jesus of Nazareth, should have ended his life in a criminal's death.

Two earlier Pauline passages may have suggested a discourse on the weapons of Christian warfare: 2 Corinthians 6:6 - 7 and 10:3 - 5.

The most significant schism was undoubtedly Martin Luther's, but earlier ones had involved the Coptics and Eastern Orthodox; subsequent ones are too numerous to mention, but spectacularly include the Southern versions of the Baptists and Methodists, whose adherents of nearly 2 centuries ago were more persuaded by the Biblical passages endorsing slavery than by the COMPETING Biblical passages commanding love of one's fellow man.

... [This] would of course require sensitivity of a high order to the whole nature of the story and to the ways in which it would be (of course) inappropriate simply to repeat verbatim passages from earlier sections.

But what is arresting in this passage, in comparison with the others cited earlier, is the distinction Hartshorne explicitly makes between our merely feeling «the inclusive something,» only some of the abstract aspects of which are we likely to think about when we speak of it as «truth» or «reality,» and our consciously realizing, and thus thinking instead, that this inclusive something has to be «an inclusive experience,» which as such is «the model of all experiences.»

For we have already pointed out that the biblical passage is late, and, though we can not date it within a couple of centuries, it is probably not earlier than Plato and may easily be as late as Zeno.

These are probably only a few of the passages which could have helped the early followers of Jesus if they searched the scriptures to find the meaning of his death.

See Werner Jaeger's discussion of this passage in The Theology of he Early Greek Philosophers (New York: Oxford University Press, 1947), p. 25.

A decade later, Gutiérrez offered up a series of riffs on key biblical passages that extensively spell out the background perspective on God that informs his earlier explorations into liberation theology.

These are only a few of the passages in which the early community attempted to express a shared experience which lay beyond the power of language to describe.

But soon it was realized — partly as a result of the remembrance of Jesus» own utter humility and denial of self, particularly as associated with his awful suffering and his uncomplaining acceptance of it as the will of God; partly under the influence of a fresh reading of the Suffering Servant passages in Isaiah; (commented on earlier) and, not least, as a consequence of the community's own experience of the forgiveness of sins — soon, I say, it was realized that the whole significance of Jesus» earthly life culminated in his death.