Sentences with phrase «of course chapter»

We all had that experience, many more quickly than I. Those little suggestions at the end of each course chapter paid off.

Each of the course chapters focuses on a single topic that pertains to Washington, D.C. driving and traffic laws.

Each of the course chapters focuses on a single topic that pertains to Georgia driving and traffic laws.

Each of the course chapters focuses on a single topic that pertains to Pennsylvania driving and traffic laws.

Each of the course chapters focuses on a single topic that pertains to Wisconsin driving and traffic laws.

All of the course chapters must be completed, and all chapter quizzes must be passed before a certificate of completion can be issued.

Not exact matches

«Our priority is, of course, our daughter's happiness and well being during this challenging time, and so we ask for your support and respect for our privacy as we continue to raise her together and navigate this new chapter for our family.»

Now the course of history has finally written its next chapter.

The same day, of course, the firm issued a filing under Chapter 11 of the U.S. Bankruptcy Code that put an end to the expansion of its activities.

She is the author of two books, Steering a New Course and Two Billion Cars (with Daniel Sperling), and has contributed book chapters in edited volumes.

Each chapter is a post in my blog and these articles provide the foundation for trading using price action and are a good overview of the material in the Brooks Trading Course.

The Commercial Capital Training Group Alumni is a proud group of entrepreneurs that have successfully completed our premium commercial loan officer training course and have started a new chapter in their finance careers.

It, of course, features a long chapter on me that might also have been called Rawls and Transhumanism....

Of course the very chapter you cite (Leviticus 18 as well as 20) would have required Abraham himself to be cut off from his people since he married his sister.

Mark, of course, skips the birth of Jesus altogether, and Mark's Jesus seems indifferent to his mother when she shows up with his brothers in chapter three.

In this chapter the author proposes courses of study unified by designing every course to address the overarching interest of a theological school and pluralistically adequate by designing every course to focus on questions about congregations.

In the course of this learned work — 18 chapters preceded by an Introduction by the editors — an impressive amount of accurate scholarship is devoted to exploring Irenaeus in three parts: his life, his writings and his legacy.

In the final chapter, the author quotes a line from one of Tolkien's letters: «The Lord of the Rings is of course a fundamentally religious and Catholic work.»

At this point our discussion of the institutionalization and polity of a theological school in chapter 8 comes to bear on the discussion of a theological school's course of study in this chapter.

We now turn to the first two of the central issues we identified in chapter 5: How to unify a theological school's course of study; and, how to keep the course of study adequate to the pluralism of ways in which the Christian thing exists in actual practice.

That party in chapter one was in the third year of his reign, and of course, the terrible defeat was sometime during those four years.

Then two chapters later in Leviticus 20:13, the penalty is specified, and of course the penalty is death.

According to the opening chapters of Genesis, humanity and all the world are created good — but humans repeatedly choose, as they are free to do, a course which yields disruption, alienation and chaos.

God's sovereignty is of course involved in the idea of the kingdom of God, and it is implied here in the designation of heaven as his throne, an echo of the last chapter of Isaiah (66:1).

Of course you did not make it up... it is from the disputed John chapters, as I recall.

1 In this and the following chapters I have essayed an outline, and an interpretation, of the course of events, so far as this may be inferred from data in the four gospels.

I have said all this because I wish to emphasize in this chapter that the proper setting for preaching should be the Eucharist — although of course there will be other important occasions when the proclamation of the gospel will stand by itself or take place in other contexts.

It is true, of course, that when the hypothesis is applied, some passages at once fit in with the Petrine theory, especially in chapter 1; but others definitely do not, and surely no one with only this Gospel before him would ever suspect that it was a mélange of Peter s reminiscences he was reading.

Even though I attended a public high school, where I took two biology courses, my teachers essentially skipped the first few chapters of our science textbook and declared them «too controversial» to teach.

In the course of the trial, Brown said that, in writing his books, he writes the last chapter first.

And, of course, the opening lines of Gospel of John draw upon the cosmic scope of the first chapter of Genesis: «In the beginning was the Word.»

Two Christian versions of the course of human history were sketched in broad strokes in the first chapter.

Of course, it has gradually come to be agreed in the church that such beliefs are not essential to Christian faith in creation; and theologians today commonly maintain that the first two chapters of Genesis are properly interpreted as mythologicaOf course, it has gradually come to be agreed in the church that such beliefs are not essential to Christian faith in creation; and theologians today commonly maintain that the first two chapters of Genesis are properly interpreted as mythologicaof Genesis are properly interpreted as mythological.

Of course, Jim recognizes this tension, and spends a couple chapters at the end of the book saying that while this tension exists, we can still move toward unity by focusing not on doctrines and dogmas, but on Jesus Christ and the grace of GoOf course, Jim recognizes this tension, and spends a couple chapters at the end of the book saying that while this tension exists, we can still move toward unity by focusing not on doctrines and dogmas, but on Jesus Christ and the grace of Goof the book saying that while this tension exists, we can still move toward unity by focusing not on doctrines and dogmas, but on Jesus Christ and the grace of Goof God.

Recently, I picked up one of my old text books — from the only religion course I took on the subject — and reread the chapters about Luther and Calvin, so it's fresh in my mind.

I felt that occasionally, Belcher's Calvinism got in the way of his third way, (particularly in Chapter 6 on «gospel» and Chapter 10 on «culture»), but I am of course a bit oversensitive to that because of my general aversion to systematic theology, particularly Reformed Theology.

Both as the title for this chapter and frequently in the course of our discussion I have used the word «preacher.»

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.?

I assume that you will flesh it out over the course of the chapter and that the «shock value» of the title will not offend readers as you work out your thesis.

I have selected the term «lukewarm,» of course, because of Christ's message to the church of Laodicea in the third chapter of the book of Revelation.

That is all I tried to do; and I hope that with all their inadequacies and imperfections, these chapters have brought to your attention some, but not of course all, of those consequences of the faith which we share.

In previous chapters I have suggested what concerned citizens can do to deal with television without censorship: create local television councils and community action to get stations to accept their responsibility for the public welfare; introduce media education courses in the schools and churches to create media literacy; organize community groups to develop programs relating to community issues on the «narrowcast» media of cable - TV, videocassettes, low - power TV, public - broadcasting facilities, and commercial side - band channels; employ stockholder action and other economic measures.

Finally, the course of thought we have been tracing in this chapter is adverse to those who claim apocalypticism as the real creator of the New Testament's ethic.

That will provide the context for turning finally in the last two chapters to what makes the school's curriculum a course of study rather than a clutch of courses, what it can do to and for its students, to and for congregations, and to and for traditions of academic research.

1 -11,26-32); or what is surely one of the Old Testament's most sensitive creations, the oracle against the shepherds in chapter 34; or in chapter 47, the moving description of the stream flowing from the Temple, increasing in breadth and volume and majesty as it flows, bringing life, healing, and fruitfulness all along its redemptive course.

This ad hominem argument, of course, would be based on Mill's efforts in this chapter to show that pleasure or happiness alone is desirable.

(This, of course, is partly due to the fact that the chapters of the book consist in his Wednesday allocutions, which are, by tradition, a set of papal sermons on the Bible.)

Our professor taught, in the five - month period, two Old Testament courses in our church: one on the first 11 chapters of Genesis, and one on «Covenant in the Old Testament.»

One of his best chapters is on college - level «religious studies,» in which he argues that religious studies courses misconstrue religion by focusing on sociology and neglecting theology.

This is also indicated by the aim of IM as enunciated in chapter one: «The object of the following chapters is not so much to teach mathematics, but to enable the students from the very beginning of their course to know what the science is about, and why it is necessarily the foundation of exact thought as applied to natural phenomena» (IM 2).