Sentences with phrase «but first chapter»

The prologue will be free, but the first chapter will be priced at ¥ 250.

Had a release date, but the first chapter of the story is complete, so I don't think it's incomplete.

The setup is not unlike The Hunger Games (Red Sparrow director Francis Lawrence also worked on that saga, helming all but the first chapter), with Dominika's body technically the property of a callous government.

The set - up is not unlike The Hunger Games (Red Sparrow director Francis Lawrence also worked on that saga, helming all but the first chapter), with Dominika's body technically owned by a callous government.

It's hard to judge and episodic game by its premiere, but this first chapter in undoubtedly very well crafted, and it will please both Borderlands» and Telltales» fans.

Not exact matches

But before heading to that kegger and meeting the One, before the romance and the first apartment and the wedding and the kids, one hopes that those undergrads get through at least the first chapter in Mankiw's book.

«This one is a bit more academic and psychological, especially the first few chapters, but all in all, a great book with lots of interesting insights and strong research.»

Notwithstanding its potential environmental burdens, the JRP ultimately concluded that the NGP is in the public interest, citing various societal benefits including primarily jobs and job - training for Aboriginal communities but also «research, monitoring, and planning initiatives and techniques with relevance beyond the project» and economic benefits, first and foremost the importance of «opening Pacific Basin markets» (NGP Report, Volume II, Chapter 2, s. 2.4.3 and 2.4.4.).

UPDATED 1:13 PM: EXCLUSIVE: Aspects of Relativity's first bankruptcy are still before the courts, but as expected the company today filed for Chapter 11 with a promise that «funds will be available for distribution» to its approximately 200 unsecured creditors.

With all the emphasis on creation or evolution coming out of the first few chapters of Genesis, we often miss some of the most important ideas about our humanity and how God created us (not physically, but spiritually and psychologically).

Or, again, the third part is constructed with only eight categoreal obligations (PR 222.35 / 340.9, 248.8 / 379.7), with the eighth as the final one (PR 278.6 / 424.16), but Whitehead thinks up a ninth, which he inserts in the first chapter of part II (II.1.4).1

Given the author's remarkable learning, most readers are likely to learn a great deal, especially when he uses Augustine's sermons as source material; but the captious tone and prosecutorial zeal of the effort starts to grate as early as the first chapter.

The first three sentences of II.3.2 belong with the inserted 3.1 (h), but 3.2 probably initially began with the first three sentences of 3.1 These sentences indicate that the «next chapter» will consider such problems as «induction» and «general truths» (PR 83 / 127).

The clues to the birthday of Jesus Christ are all over in the Gospels, but some of the best are in these first few chapters of the book of Luke.

For in the very first sentence of the text it is manifest that the focal point of the chapter is not entity in general, but that primary entity that Aristotle called ouisa and Whitehead called «actual entity.»

As to whether or not we must affirm that the flood encompassed the entire orb of the earth, the text would seem to teach this and subsequent texts would tend to corroborate this, but there is some flexibility with regards to the first eleven chapters of the Book of Genesis, as expressed in the encyclical «Humani Generis» of Pope Pius XII:

Nothing more is said in the Gospels of baptism with the Holy Spirit; but in the first chapter of Acts, Jesus tells the apostles that they will soon be baptized with the Holy Spirit (1:5).

When we look at such great New Testament passages as the Sermon on the Mount or the thirteenth chapter of First Corinthians, we get the general impact, but we find that we still must make the application.

With much fanfare, the first section (III.2.1 F) introduces the «simple physical feeling», which is mentioned later in the same chapter, but not in the very next section.

(Black's first chapter features a brief but powerful interview with one Virginia victim.)

This is to davidnfran hay David you might have brought this up in a previous post I haven't read, but i did read quit a bit about your previous comments and replies at the beginning of this blog, so I was just wondering in light of what hebrews 6 and 10 say how would you enterprite passages like romans 8 verses 28 thrue 39 what point could paul have been trying to make in saying thoughs amazing things in romans chapter 8 verses 28 thrue 39 in light of hebrews 6 and 10, Pauls says that god foreknew and also predestined thoughs whom he called to be conformed to the image of his son so that he would be the first born among many brothers and then he goes on saying that neither death nor life nor angels nor rulers nor things present nor things to come nor powers nor hight nor death can ever separate us from the love of god in christ jesus so how would i inturprate that in light of that warning in hebrews 6 and 10,

But Matthew, before turning to the gentiles, produced an enlarged, improved, concentrated version of the first major section of Q, in which Jesus was proven to be the Coming One predicted by John, which one can still read in chapters 3 - 11 of the Gospel of Matthew.

But his is also a work of moral philosophy, articulated in the first four chapters of the book.

In the book's first chapter, «Why the Christian Church is not Pacifist,» he argued that «the failure of the Church to espouse pacifism is not apostasy, but is derived from an understanding of the Christian Gospel which refuses simply to equate the Gospel with the «law of love.»

As DiNoia notes in his first chapter: The Christian claim that there is no salvation except through Jesus Christ, or the Buddhist claim that there is no attainment of Nirvana except in the following of the Excellent Eightfold Path, reflects not an unwarranted exclusivism on the part of these communities but the seriousness with which each regards the true aim of life and the means necessary to attain and enjoy it.

Lastman counsels the reader (the main target audience is those who have had, or been affected by, an abortion) to hang on in there: the first few chapters are a tough read, but soon enough the consoling words will come through.

The first part of this Appendix will summarize the interpretations already set forth in the preceding chapters, but will do so in a more systematic and technical way than the individual chapters allowed.

The chapters are not arranged chronologically, but in decreasing order of length — except that the first sura, known as the Fatiha, has only seven verses.

The first nine chapters describe how wisdom works in general, but the proverbs in chapter ten concern the nuts and bolts of godly living.

God and LORD God are two very differently individuals of godliness and this is why Genesis chapters one and two seem to be a repet I tive construct of wordage yet it is but of differences in who created and which came first (God) and then came secondly, the imitator (LORD God).

Love of the neighbor is shown not only by the way a disciple lives, which we shall consider first, but also, as we shall see in the second section of the chapter, by the combined efforts of the followers of Jesus to meet human need and, third, by attempts to change the structures of society.

This is illustrated not only by the references to the future in the thirteenth chapter of First Corinthians, but by the fact that in the most «moralistic» book of the New Testament, the epistle of James, there are warnings as to the futility of riches and the fate of exploiters in the last days (5:1 - 6), and injunctions to steadfastness as the brethren wait in patience for the coming of the Lord (5:7 - 9).

The problem is in your first sentence; we are not to go by the word of anyone but YHWH the Almighty Creator of all «Life» in Genesis chapters 1 - 7 of all His creation, for He is the only Savior, and Redeemer in Isaiah 49:26, and Isaiah 60:16, not jc, if the word is not from the King YHWH jc hasn't a leg to stand on.

Here we find not only our earliest creation story (that of the first chapter of Genesis, as we shall note presently, came much later) and the expulsion of Adam and Eve from Eden for their disobedience, but also the doings of the patriarchs — Abraham, Isaac and Jacob, Joseph in Egypt, Moses leading his people through the desert, Joshua leading them in their rugged attempts to gain a foothold in Canaan.

I don't remember how the book came to be in my hands, where I bought it, or if it was a gift, but I can recall with great clarity the moment I read the first chapter.

However, right next to thestatements quoted, we read a passage in the seventh chapter of First Corinthians that leads us to see differently Paul's teaching as a whole: «I wish that all were as I myself am, [he repeats his favorite argument for abstaining from marriage]- but each has his own special gift from God, one of one kind, and one of another» (1 Cor 7:7).

My complaint is this: Most of the chapters (including the first one) seemed to focus not so much on pushing the reader toward Jesus Christ, but toward John Calvin.

Not all of the book which bears his name was written by him, but most of the first thirty - nine chapters were.

First, in the remainder of the present chapter, I examine how the actions of congregational plot parallel the struggles for survival of people everywhere, but especially the poor and oppressed.

As we saw in the first chapter, Whitehead argues that the Nicene fathers developed just such a theory of direct immanence, but then failed to generalize it, restricting it to the one instance of God's immanence in Christ.

With that in mind, I have noticed that many, if not most new converts can have, in all appearances, a genuine spiritual experience before any high doctrine of «scriptural authority ever enters their head.Now, some may say that just how it works, first you crawl, then you walk... baby food, then the meat, but this is my point... the world is full of «spiritual meatheads»... there are so many believers who wdn't know an original thought, unless of course, they cd find the chapter and verse to unequivocally support it.Is it so difficult to comprehend how a collection of ancient documents may not be the final, complete and indisputable Word of God, but mere human artifacts, sometimes godly, sometimes not, sometimes helping, sometimes hindering.?

The brief mentions of God in what I have called the first version (basically all but the final chapter and insertions) are silent on the question of divine subjectivity.

It's not the best fiction I've ever read, but Young weaves together a compelling story, the first four chapters culminating with Mackenzie's decision to follow up on a mysterious note he finds in his mailbox, apparently left there by God.

The first two chapters, documentary Beyond the Gates of Splendor and feature film End of the Spear, were effective accounts of the story, but this third film adds little to the saga.

These first few chapters are heartbreaking, but important in setting the stage for Mackenzie's encounter with God.

Nobody believes that» — but all those are things that are claimed in the Bible (mostly in the first chapter).

The first chapter of Genesis reveals a confident monotheism, but that represents centuries of developing life and thought from the time the Hebrews were introduced at Sinai to their god, Yahweh.

Many differences in situation and opinion separated Jesus and Paul but with regard to the central ethical principle of whole - hearted reliance on the power and persuasiveness of sacrificial love, Paul, as the thirteenth chapter of First Corinthians shows, understood Jesus very well.

But most scholars of Mark today accept the likelihood that the original first - century author meant to end the narrative exactly — and abruptly — at chapter 16, verse 8.

This chapter gives a review of a series of proposals specifically about theological education in the first half of the twentieth century in the United States that accord with the «Berlin» type but make important and equally problematic modifications in it.