Sentences with phrase «as death note»

Princess Mononoke — The First Story, a storybook using the original concept for the film from 1980, started off the panel, followed by talk of Kiss of the Rose Princess, the 5 - volume series of the Resident Evil: The Marhawa Desire manga, and a helpful reminder about All You Need Is Kill — helpful because thanks to Viz, Takeshi Obata - the artist behind All You Need Is Kill as well as titles such as Death Note and Hikaru no Go - was at New York Comic - Con as well.

It'll be interesting to see if this catches on in the US, given that it's got the same themes of power and death as Death Note.

BAKUMAN 。 is written by the author of DEATH NOTE, Tsugumi Ohba, and the artwork is by Takeshi Obata, the artist known for series such as DEATH NOTE, HIKARU NO GO and RALΩGRAD.

Takeshi Obata is the seminal artist / creator of smash hit manga (graphic novel) series such as DEATH NOTE, BAKUMAN ｡, HIKARU NO GO, RALΩGRAD and ALL YOU NEED IS KILL.

Not exact matches

The recent Lassa fever death in Guinea — the first in more than two decades, as the Washington Post notes — is worrisome for a number of reasons, but one of those is where the Guinean victim died: next door in Liberia.

As The Wall Street Journal noted earlier this year, the operas usually end with someone's death.

Sallie Mae said its promissory note does say that the loan may be declared in default and due and payable in the event of the cosigner's death, but they do not report the loan to the credit bureaus as defaulted unless and until it reaches 211 days of delinquency.

We generally do not enter into severance arrangements with our named executive officers, and none of the equity awards granted to the named executive officers under Apple's equity incentive plans provide for acceleration in connection with a change in control or a termination of employment, other than as noted below or in connection with death or disability.

Note that this profoundly conservative att ¡ tude, if followed scrupulously, would soon mean the death of learning and innovation, as nobody would ever dare to try anything new.

As theologian and bioethicist William F. May has often noted, we are preoccupied with death and the destructive powers of our world.

Most importantly, note this: I am a Christian, I'm gay, I'm a recovering alcoholic, I believe in Evolution, I believe the universe is 13 billion years old and that the Earth is 4.5 or so billion years old, I believe man evolved from lower primates and that Adam was the first man who God gave a soul and sentience, I do not believe in hell but I do believe in Satan, I do not believe the Bible is a book of rules meant to imprison man or condemn him but that it is rather a «Human Existence for Dummies» guide, I believe Christ was the son of God but I do not believe Christianity is the only «valid» religion, I do not believe atheists will go to hell, while the English Bible says God should be feared, the Hebrew word used for fear, «yara», such as that used in the Book of Job, actually means respect / reverence, not fear as one would fear death or a spider.

As an aside, the irony might be lost on you that, despite the fact that so many atheists here are so quick to note that believers do not have a monopoly on morals, you are essentially proving the point of believers that, from a historical perspective, atheists far more than believers have lacked morals vis - a-vis war and death.

But how can you deny the significance of a 4 inch veil being torn at the time of Jesus» death?!?! Surely, you will respond trying to refute this or nitpick at the details (as if that takes away from the miracle that it was), but in doing so please note that there is significantly more evidence to support this event than there is to refute it.

Volunteers held 2,061 counselling sessions - a 9 per cent increase - with actively suicidal young people from across the UK, who had taken initial steps to take their own lives, such as writing a note, giving away meaningful items or planning their death.

As the surgeon and writer Atul Gawande noted in The New York Times recently, our medical system, powerful as it may be, is ill - equipped to step into the breach and answer crucial questions such as, «What is a good death?&raquAs the surgeon and writer Atul Gawande noted in The New York Times recently, our medical system, powerful as it may be, is ill - equipped to step into the breach and answer crucial questions such as, «What is a good death?&raquas it may be, is ill - equipped to step into the breach and answer crucial questions such as, «What is a good death?&raquas, «What is a good death?»

We can sense something of the early Christian understanding of the eschatological meaning of the new covenant by noting the words of Paul, who, while speaking of the old covenant as a law of death and condemnation, rejoices that the glory of the new covenant so surpasses the glory of the old that the old covenant now has no glory at all:

In Thomas there is no attempt at providing a historical framework for the ministry of Jesus (as already noted, the sayings are regarded as spoken after his death); there are no miracles; there is no passion narrative; there is no correlation with the Old Testament.

I consider this an ambiguous gift: on the one hand, postmodern tendencies open up spaces for the new perspectives and voices mentioned above; on the other hand, as the social critic Jane Flax notes, a hard - core kind of postmodernity which would postulate the death of history, of the human being and of metaphysics undermines the kind of critical reason that is necessary to counter the «master narrative» constituted by capitalist globalization.

So deeply imbedded is this concept that, as was noted earlier, many people have trouble in thinking of salvation in any other terms than those of escaping hell and reaching heaven after death.

You don't want to claim that you are atheist, and at the same time admit that you claim it because of the grace of God, that allows you to claim it, as is noted by the dates of your birth and death.

It is worth noting that as recently as 1988 the AMA's Council on Ethical and Judicial Affairs had concluded that it was not permissible to remove organs for transplantation from anencephalic infants while they were still alive, even though it is harder to maintain organs in suitable condition if one waits until the infant has sustained whole brain death.

As Ratzinger has noted: The triumph of historical - critical exegesis seemed to sound the death knell for the Christian interpretation of the Old Testament initiated by the New Testament itself.

John Macquarrie has noted that «much of the traditional Christian eschatology, whether conceived as the cosmic drama of the indefinite future or as the future bliss of the individual after death, has rightly deserved the censures of Marxists and Freudians who have seen in it the flight from the realities of present existence».10

Thus sin appears in a Reinhold Niebuhr boomlet as the note of Christian realism needed in social ethics; ignorance receives attention through «the epistemological privilege of the poor» or an action hermeneutics; death is addressed in the issue of nuclear winter.

Interesting to note how much Christianity gets demonized for all this death when dyed - in - the - wool non-Christians such as Pol Pot, Stalin, Hitler, Kim Jong Il etc, have facilitated the death of millions.

And though in the Fourth Gospel the notes of agonizing struggle, or even of ordinary human weakness and suffering, are muted, if not hushed, and the death is, as Vincent Taylor says, «no longer a (Greek word) but a shining stairway by which the Son of God ascends to his Father,» (The Atonement in New Testament Teaching, p. 215.

We have already noted in the Fourth Gospel traces of the earlier apocalyptic notion of a victorious conflict with the powers of this world and now we are observing indications of the conception of Christ's death as sacrifice for sin.

For as Callahan rightly notes, our captivity to technology results from its implicit ideology — our confusion over the meaning of death.

As a side note, I didn't explain the three story types very well, but based on my understanding, I don't put the death on the cross under redemptive violence, unless it is God using violence against Jesus, which isn't quite what happened on the cross...

As we have noted, the exact meaning of these words has been a matter of dispute, but worshippers believe that in making a memorial of what Jesus said and did, they share in his death and resurrection.

Last year alone, 39 people committed suicide by jumping off the iconic structure, though, as NBC Bay Area notes, about 200 deaths were prevented after workers at the bridge intervened.

This emphasis appears most dramatically in the book's famous closing speech (12:1 - 7) Its opening line is commonly translated as «Remember your creator in the days of your youth»; yet as almost every commentary notes (including the footnote in the Oxford Annotated Bible), the correct translation is almost certainly, «Remember your grave [or death] in the days of your youth.»

Commentators such as anthropologist Geoffrey Gorer have noted that our preoccupation with video violence is a manifestation of the «pornography of death.»

There was no possibility of repentance after death; as we must note, there was either the definite sending to eternal damnation of the evil man or the preparation of the good man for a final heavenly state (in circles that did not accept some doctrine of an «intermediate state», there was instead a sort of «waiting» until the final consummation)-- but the moment of death, with its judgement of this and that individual, was absolutely final in its determination of the direction that was thereafter to be taken.

At the time of Jesus» death there was an earthquake (as not in the other gospels) and «many bodies of the saints who had fallen asleep were raised, and coming forth out of the tombs after his resurrection they entered into the holy city [note the Jewish expression] and appeared to many (27:52 - 3).

I idealized my marriage as, in the words of playwright Robert Anderson, «a picnic without mosquitoes» («Notes of a Survivor» in The Patient, Death and the Family, edited by Stanley B. Troup and William A. Greene [Scribner's, 1974], p. 82).

We do «live towards death», as he has noted; and our death marks the end of what we have been up until that moment.

As a side note, it is important to recognize that when Jesus speaks about being «saved» in this passage (cf. Matthew 24:13, 22), He is not referring to justification or receiving eternal life, but to being delivered from death in this time of tribulation.

Death Note as you have already seen, Erased is a superb one.

Publication of the editorial came on the same day as two other events of note, first, the release of a new book, Back in the Game, in which sports neurologist Jeffrey Kutcher and award - winning journalist Joanne Gerstner repeatedly and pointedly criticize the media for «irresponsible» reporting on CTE, and second, the filing of a class action lawsuit in federal court in Los Angeles against Pop Warner, USA Football, and the National Operating Committee on Standards For Athletic Equipment (NOCSAE) which assumes as scientific fact that repetitive head impacts sustained in youth football «exposed» plaintiffs» sons to CTE, and led one to engage in «erratic and reckless behavior» resulting in his untimely death, and the other to take his own life.

According to PATTCh, a birth trauma organization co-founded by noted childbirth author Penny Simkin, a traumatic birth is defined as one in which a woman experiences or perceives that she and / or her baby were in danger of injury or death to during childbirth.

For instance, as James J. McKenna noted in a 2005 piece from Paediatric Respiratory Reviews, bed - sharing may only be one factor involved in the case of SIDS deaths, and that parents should not be turned away from the possibility of co-sleeping entirely.

As noted by a 2014 piece in Pediatrics, the main risk factor for sleep deaths in infants three months or younger is bed - sharing.

The three recent papers published in American Journal of ObGyn: Wax metaanalysis (2010), Chervenak (2013), Grunebaum **** (see note at bottom)(Apgar 0, 2013) and the U.K. Birth Place study (2013) report perinatal death rates from homebirth as 3 times or 10 times higher than perinatal death rates in the first week than hospital birth.

Additionally, a young infant shouldn't be given any object in the first place that could pose a Sudden Infant Death Syndrom (SIDS) risk - like blankets - as noted on the Baby Sleep Site.

As noted above, current studies address bed sharing «as practiced in the United States and other Western countries» (AAP Task Force on Sudden Infant Death Syndrome 2005As noted above, current studies address bed sharing «as practiced in the United States and other Western countries» (AAP Task Force on Sudden Infant Death Syndrome 2005as practiced in the United States and other Western countries» (AAP Task Force on Sudden Infant Death Syndrome 2005).

As a pediatric professional, you are certainly very entitled to your opinions but I think it would be fair and ethical to note that the NICH, AAP, First Candle / SIDS Alliance, CJ Foundation for SIDS and hundreds of experts and child fatality review teams that deal with infant death every across the US would disagree with your statements.

(Note: The child's death was ruled as unrelated to the use of the sling, but proceed with caution.)

In it, the agency noted that although these compounds are similar enough to natural forms of DHA and EPA to be «generally recognized as safe,» the FDA had concerns because «some studies have reported unexpected deaths among infants» fed these formulas.

As Judith Rooks, CNM MPH noted in her review of Oregon homebirths, intrapartum death among low risk babies is essentially non-existent in the hospital, so the neonatal + intrapartum death rate for the hospital is still 0.38