Sentences with phrase «from other chapters»

As a result, the authors for the Summary for Policymakers usually consist of authors from the other chapters.

General information for this article also came from other chapters in the UC Davis Book of Dogs, from articles on canine distemper and canine parvovirus by Dr. Race Foster and Dr. Marty Smith, and from «No immunity from controversy,» a two - part series on vaccinations by Christine Wilford DVM in the AKC Gazette this year.

If you have fewer than five symptoms, but have some of the overlapping symptoms from other chapters — for instance of estrogen dominance or high or low cortisol, then read on, because adrenal and sex hormone issues can mask thyroid symptoms and vice versa.

Not exact matches

The latest contribution to the literature, Race and Bankruptcy, by Ed Morrison (Columbia), Belisa Pang (Columbia), and Antoine Uettwiller (Imperial College Business School), tests an alternative hypothesis that pivots on a selection effect: «Financially distressed African Americans may be more likely to benefit from Chapter 13 than other consumers.»

Chapter 5 is your basic training for other online marketing fundamentals aside from SEO.

In conjunction with the proposed transaction, VER received commitments from GSO Capital Partners and other existing lenders for up to $ 364.7 million in DIP financing to support its continued operations during the Chapter 11 process.

This will spurt other states from New Jersey to Illinois to ask for Super Chapter 9, and the result would be a disaster for millions of American retirees who are invested in state and local general obligation bonds.

«From this history of the Bible in early American history,» Noll writes in his concluding chapter, «the moral judgment that makes the most sense to me rests on a difference between Scripture for oneself and Scripture for others.»

In the chapter on «Abstraction,» Whitehead analyzes the way in which eternal objects are together with each other quite apart from their involvement in events.

Anyway, last week, we talked about Chapter 2 — «The Old Testament and Ancient Near Eastern Literature» — in which Enns tackles the difficult question of how to understand the Bible as special and revelatory when Genesis in particular looks so much like other literature from the ancient Near Eastern world.

There is a chapter on the hindrances to prayer which are other than intellectual, two on procedures in private prayer, and one on corporate worship from the congregational end.

The Christian Legal Society (CLS) chapter at the University of California school, Ginsburg wrote, «seeks not parity with other organizations, but a preferential exemption from Hastings» policy.»

It will not be our concern in this chapter to judge whether Thomas in fact intended all the ideas that Mascall and other Thomists derive from him.

While the other main texts on the objective lure stem from an earlier chapter on «The Order of Nature» (II.3 C), closer scrutiny suggests that they belong to a single insertion, made during the transitional period (C +) before Whitehead reconceived concrescence in terms of the prehension of past occasions.8

There are many other indicators in this context, as well as the chapter, that the writer of Hebrews is not talking about loss of the deliverance from hell to heaven, but loss of the blessings of sanctification and rewards, and the loss of «saving of the life» in vs 39.

Much work needs to be done in clarifying the relationship between creativity on the one hand and inheritance from the immediate past on the other — I have begun this clarification in section I of Chapter 2 of my A Whiteheadian Aesthetic.9 It has been a characteristic of the Hartshornian group to play down the notion of creativity at the same time that they augment the importance of God — God has encroached on the role Whitehead assigned to creativity.

It would be easy in adopting McDermott's format — a highly organized structure that is repeated in every chapter — to view the theologians as titans whose work was independent of the others and whose thought is isolated from the broader stream of church history.

Perhaps it will be the danger of seeing humanity and nature engulfed by a brutal exploitation that will bring the world religions to a fuller realization of what they have in common and what they can learn from each other (see Chapter 3).

To pick an example from the cosmology chapter, if the strong nuclear force, one of the four fundamental forces recognised by modern physics, and which controls amongst other things the burning of the Sun, were slightly larger or slightly smaller, we could not exist.

We've already discussed Chapter 2 — «The Old Testament and Ancient Near Eastern Literature» — in which Enns tackles the difficult question of how to understand the Bible as special and revelatory when Genesis in particular looks so much like other literature from the ancient Near Eastern world, and Chapter 3 --- «The Old Testament and Theological Diversity» — which addresses some of the tension, ambiguity, and diversity found within the pages of Scripture.

This chapter aims at helping increase the aliveness and enjoyment of inner space — the place where each of us is most with ourself and from which we reach out to others.

I am kind of going the other way... I am writing a book, and then I post reworked sections from the chapters as blog posts.

The author's final chapters lay great stress on the work of the Holy Spirit in Christian healing; and many of the verses from the Bible that early AAs studied can be found cited by Hickson in these chapters — verses from the Gospels, from Acts, from James, from Corinthians, from Ephesians — and others dealing with the «gifts of healing.»

Chapters 1 - 9 represent, on the other hand, a relatively late collection, probably from the Greek period.

Highlights for me included Chapter 2 («Turtles All the Way Down»), in which Jason manages to use a strange blend of Stephen Hawking and Dr. Suess to engage readers in a really helpful dissection of presuppositional apologetics, Chapter 4 («The Weight of Absence»), which beautifully illustrates the fear and emptiness that comes from not feeling God's presence as often or as keenly as other people seem to, and Chapter 5 («Reverse Bricklaying»), which describes Jason's struggles with prayer and the comfort he finds in traditional liturgy.

The authors of the chapters in this book come from all sorts of church backgrounds and traditions, but rather than focus on the things that separate them from each other or from people who practice other forms of church, this book focuses on the things that unify us and bring us together in Christ.

In the other chapters of this book the verses from the Qur» an which are the basis for Muslim belief everywhere have been quoted.

Though some believe the first sacrifice in the Bible is found in Genesis 3:21, others say the first sacrifice in Scripture is one chapter later in Genesis 4 when Cain brings an offering of fruit and Abel brings the firstborn from his flock.

On the contrary, I should claim, what I have been saying is metaphysical in the second sense of the word which I proposed in an earlier chapter; it is the making of wide generalizations on the basis of experience, with a reference back to verify or «check» the generalizations, a reference which includes not only the specific experience from which it started but also other experiences, both human and more general, by which its validity may be tested — and the result is not some grand scheme which claims to encompass everything in its sweep, but a vision of reality which to the one who sees in this way appears a satisfactory, but by no means complete, picture of how things actually and concretely go in the world.

In other words, you'd like me to regurgitate countless hours of what's already been posted here time and again to include bible scripture that contradicts itself from the stupidity of the creation myth (there are two versions in the first two chapters of Genesis) to the words of jesus which contradict prophecy from other writings in the bible?

Moreover, leaving aside its unfortunate opening and closing frame chapters, where the struggle to believe is treated in banal, secular - triumphalist terms from the protagonist's adult vantage, this novel persuasively represents Islam as an active, complex source of theologically framed consolation and challenge for Midwestern Muslims, who emerge as variously flawed believers at odds with each other about the nature and imperatives of their faith.

Throughout I have depended on the scholarship of others, most of whom are historians, literary critics, or political scientists, but the primary data are the original texts written or spoken by Americans from the 17th century to the present, that are liberally scattered through every chapter.

On the other hand the Gospel of Matthew in the very same chapter portrays Jesus as one who clearly recognized that there was something new in what he said, for we have the repeated words from his mouth, «You have learned that they were told... But what I tell you is this...»

This article is excerpted from the volume she edited, Practicing Our Faith: A Way of Life for a Searching People, which includes chapters on 11 other «practices of faith,» published in January, 1997 by Jossey - Bass.

The same reasoning, that the physical prehensions are guided by the subjective aim derived from the primordial nature, is also present in the other mention of «subjective aim» in this final chapter:

No other nation would be allowed to exempt themselves from the torture they inflicted on others so that they could close that chapter in their history without there first being some kind of reckoning in the international court.

Jesus the Son of Marry (Peace and blessings be up on him) is known today to the Christian world as it is being described by John, Paul, Luke and others... whatever the way these human imagined him became the faith... record shows that the first book of NT was written at least 60 - 80 years after Jesus the son of Marry was taken away from this earth... and these writers used their vision as a weapon to get it to the brain of mankind... also there are debates among the Christian scholars that no one knows who is the writer of some of the gospels... someone else wrote it and used the names what we see today... i.e. no one knows when and who and how the Hebrew chapters were written... despite of lots of controversy on this, Christian scholars uses them to teach others...

Actually in Chapter 17 of the book of John, Jesus is praying to His Father and repeatedly acknowledges that the two of them are One, and are in each other — example from the scripture:» «I do not ask for these only, but also for those who will believe in me through their word, 21 that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me.

The following chapter describes some individual reactions to apparent Catholic - evangelical rapprochement, which range from antagonism through criticism and partnership to conversion in one direction or the other.

At one point in this chapter, she mentions that a child is less likely to run away from home if he or she has two parents who are married to each other.

This is why I have always been so intrigued by the «many mansions» Jesus speaks of in John 14:2, as well as by John 14:6: «1 am the way, the truth, and the life: no man cometh unto the Father, but by me,» These verses stand only a few lines away from each other in the same chapter of the same Gospel.

On the other hand, natural science — and the recognition of this fundamental truth would be the first step toward wisdom in the philosophy of nature — would have to proceed from a «radically untidy, ill - adjusted character of the fields of actual experience» (OT 110; cf. SMW, chapter 1).

Presently may there be a symposium in which scholars from different faiths will write chapters not each on his own faith but perhaps each on other aspects of the total development, in a way agreeable to all?

As in the other chapters in which empirical evidence is considered, relevant findings from general communication research will be considered along with research focused spe - cifically on aspects of religious television.

The Greek word for «manifest» is unique in the New Testament to this chapter of John (14:21), and its meaning is quite different from the other words for «manifest» in the rest of the Bible.

On the other hand, this section does exhibit this much order: chapters 1 - 6 reflect Josiah's reign; 7 - 20 contain oracles for the most part from the reign of Jehoiakim (609 - 598); and 21 - 25 are largely later.

The law of England wisely and religiously concurs that no man hath a power to destroy life but by commission from God, the author of it, and as their suicide is guilty of a double offence, one spiritual, in evading the prerogative of the Almighty and rushing into his immediate presence uncalled for, the other temporal against the King, who hath an interest in the preservation of all his subjects [Commentaries, Book 4, Chapter 14].

Another factor which both fragments the book and is frankly rather irritating is the almost verbatim repetition of passages from one chapter in others and the constant circling around a few central tropes without necessarily adding to their significance (or without having established them securely in the first place).

There is no reason to doubt that many genuine sayings of Jesus are embedded in this chapter, and that they include a prophecy of the destruction of the Temple, prophecies of persecution, of false Christs, and of the suddenness of the return of the Son of man; but the genuine sayings of Jesus have been so transformed and robbed of their original contexts in the process of forming a long and confused series of prophecies of the End, many of whose elements are derived from other sources, that the final result is very different in spirit from the original teaching of Jesus.

On the other hand, we read here several poems hardly distinguishable from the work of Second Isaiah; and we must conclude, therefore, that Isaiah 56 - 66 comes out of continuing Isaianic circles of prophetism surviving the sixth - century debacle, and had as its nucleus a small collection of Second Isaiah's oracles not incorporated in 40 - 55 and perhaps of somewhat later origin (see especially the three chapters, 60 - 62, and the Servant Song in 61:1 - 4).