Sentences with phrase «early passage in»

So reads an early passage in Ian McEwan's resoundingly melancholy 2007 novel «On Chesil Beach,» set mostly in 1962, which has been respectfully adapted by McEwan, acting as screenwriter, and Dominic Cooke, a renowned English theater director making his movie debut.

Following Lewis Ford, there is an apparently simple solution: interpret the earlier passage in such a way that it does not (or at least not only?)

In an earlier passage in Process and Reality, prior to his having given Descartes» discovery a name, but clearly having to do with the subjectivist bias, Whitehead said:

However, there is an important earlier passage in the same book that is the best starting point for understanding how the concept of God entered Whitehead's philosophical scheme.

Similarly the early passages in section 1.1.1.2 are very similar to the Wegman report (bottom of page 4, top of page 5).

Not exact matches

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 postmorteIn 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 postmortein 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.

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 represenIn 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 represenin 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 represenin 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.

In the early Church, this passage was understood to refer to Christ's Ascension.

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.

While the earlier volume was cast in a theological context, its main purpose is indicated in the following passage:

We all know this passage was not in John's gospel in our earliest manuscripts which leaves the entire encounter suspect.

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.

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.

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).

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.

This is the mystery which Marx tries to elucidate in the passages from Capital that we quoted earlier.

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.

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.

@Chad «ok, fair enough, I will amend my earlier statement as such: «While there are several passages that are disputed as having been included in the original text, there is zero evidence that the biblical text has been adapted or changed in any way.

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.

And here again we may recall, that early as the source may be, the passage in question was not written down until much water had flowed under the bridge.

... [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.»

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

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.

referred to earlier in this passage?

The early church found in this passage a clear and certain prophecy of the vicarious suffering of the Christ.

One has only to read the sermons of the early New England divines to remark how often and how eloquently this huge land, unknown in detail but known to be there, supplied illustrations for those passages in the sermon which required pictorial language to nail down a sermonic point.

And perhaps even earlier than the relevance of this priestly conception was observed, the possibility of interpreting the «Suffering Servant» passage in Isaiah 53 as a Messianic prophecy had been discerned: «He was led as a lamb to the slaughter....

Most bibles have an asterix on this passage saying it doesn't appear in the earlier manuscripts.

There is, however, a lengthy passage in which the prophet Hosea asks God to give the wives of Israel's enemies early miscarriages.

In the earlier books I think he did hold that the passage of nature was a process in which there was an energy flow in which patterns were reiterated as it passed on from one stage to anotheIn the earlier books I think he did hold that the passage of nature was a process in which there was an energy flow in which patterns were reiterated as it passed on from one stage to anothein which there was an energy flow in which patterns were reiterated as it passed on from one stage to anothein which patterns were reiterated as it passed on from one stage to another.

Nevertheless, the connotations associated with substantial activity in the earlier work still find expression in a number of passages.

For in the earliest round of the debate, Griffin remarked on how forced, unnecessarily cautious, or simply unnatural are Ford's readings of relevant passages in Science and the Modern World and Religion in the Making — readings claiming that panpsychism is not truly found in either book, and that the appearance to the contrary is due to our reading into them ideas derived from the canonical portions of Process and Reality (REWM 194 - 201).