Sentences with phrase «of universal life as»

Think of universal life as «permanent term» where the monthly premiums are level, but availability goes beyond 30 years.

Not exact matches

«If you have ample funds and are looking to get rid of a little every month, it would not be irrational to buy a whole - life, universal - life or variable - life policy, where the cash value grows income tax - free as long as the policy is held until death,» Hunt said.

The key to the successful use of universal life coverage is paying attention to your policy and adjusting as needed.

Schaefer also said he does not recommend universal life insurance as an investment because of the tax treatment of future withdrawals.

Unfortunately for universal life policyholders, earnings in excess of basis are taxed as ordinary income rates.

Universal life insurance is a flexible type of permanent life insurance policy in which the death benefit and premiums can be adjusted as your circumstances change.

As an indexed universal life insurance policy, Lifetime Builder Elite calculates and credits interest based, in part, on the upward movement of major stock market indices.

President Obama instead «powerfully» states that the right way of life is that of living by «universal values» and not by what the Christ, Son of the One God, says (which he refers to as a generic religion).

That is why I never speak of «God» in philosophy, but only of «universal will - to - live» which meets me in a twofold way: as creative will outside me, and ethical will within me» (Kraus, p. 42).

No mention is made of a Supreme Being in his own religious philosophy, only of a mysterious life - force or universal will - to - live which appears as a creative - destructive force in the world around us and as a will - to - self - realization - and - love within us.

She writes of the Sabbath, for example, as a sign of God as universal creator and simultaneously the God of Jewish history, of Abraham and Moses, «concerned with the details of Israel's marital life, with the education of their children, with their just measures and fair law courts.»

The Way is to... * live the sacred life — here and now — of the one universal Good News message as the Kingdom of God.

He is «persuaded that everyone who lives in what we know as history participates at bottom in the life of Christ» and «that the task of theology is to unveil and make manifest the universal presence and reality of Christ.»

Article 25 (1) of the Universal Declaration of Human Rights, 1948, specifically recognizes «housing» as one of the rights relating to living.

Dr S Radhakrishnan, however, adds that «The rishis are not so much the authors of the truths recorded in the Vedas as the seers who were able to discern the eternal truths by raising their life spirit to the plane of the universal spirit.»

So the knowledge imparted was at different levels, - technical rationality, critical rationality to evaluate ends, universal human values, and the humanism of the person of Jesus - but with search for the unity of their inter-relationship realized in the renewal of personal and community life as the ultimate goal.

* be guided and instructed by the Good News message, which is: ---- God is unconditional boundless grace and unlimited unrestrained love and always has been; ---- God wants to have a loving intimate relationship with each of us without exception and without qualification; ---- seek justice as healing and rehabilitation and restoration; ---- seek universal reconciliation and inclusion and participation; ---- in healthy partnership, compassionately serve all who are hurt or lost or oppressed; ---- be generous and hospitable to all; ---- live non-violently without vengeance and with a cheerful fearlessness of death and worldly powers; and ---- be — here and now — the Kingdom of God.

Muslim, Christian, Jew, Buddhist, Atheist, etc.... however all are American first One is not comfortable with the other, however each lives with the other based on inter faith and universal values All share the same primary core belief... the belief in freedom of rights and religion This core belief is a reliigion in itself, which all worship before their «traditional religion» It is, as Daniel said... the «god of fortresses»

All of a sudden, «The soul knew in its very depths that it was living a lie, and this knowledge, together with the will to perform could only be communicated to the body as a resistance against its law of total obedience to the universal law of the Good and the True.»

(Colossisans 3:12 - 13) And when Peter, in his First Epistle, harked back to the old code in Leviticus, he lifted its meaning out of ceremonial exclusiveness into universal morality: «Like as he who called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy.»

We may speak of the fundamental universal structures of life as orders of creation because God continues to create these possibilities of existence in spite of the fact that we live in a world of sin and death.

For it is only when it is plainly seen that the great purpose is the building of the universal Kingdom of God, and that the object of human living is the development of the human spirit, that the irrelevance of such things as material success becomes apparent.

But once they are re-interpreted as statements of universal validity they express the highest living form of all history.

[17][18][19][20][21] Although scholars differ on the reconstruction of the specific episodes of the life of Jesus, the two events whose historicity is subject to «almost universal as sent» are that he was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate.

Just as the experience of dying is both universal and private, so each of these examples combines the universal paradox of faith in God's living power with the speaker's particular situation.

While respecting the universal principles of the Church, the Christian by his own conscience and his own inquiry, which is a duty incumbent on him as an individual, has to seek for the concrete prescription by which he will shape his own life and endeavour to contribute to determining the actual form taken by public life.

As Erich Auerbach, a literary critic Frei much admired, once wrote of the Bible: «Far from seeking... merely to make us forget our own reality for a few hours, it seeks to overcome our reality: we are to fit our own life into its world, feel ourselves to be elements in its structure of universal history.

Since «persons» are regarded by Hartshorne as «low - level universals» expressed by the total temporary state of whatever it is that constitutes a «momentary self» at any particular point in time, it follows that the word «person,» quite unlike the word «symphony,» does not simply refer to the completed totality of this or that particular series of the total life - span of that particular series of «momentary selves.»

The Way, the universal message of Good News, as expressed by all the long - enduring religions, has always claimed that there is more and that the purpose of life is here and now.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

Whereas we put religion in the sphere of private life and promote economic pursuits — such as transnational corporate trade and dealings on the stock market — to the level of universal norms, Muslims accord that status to matters religious.

The real opposition for Buber is not between philosophy and religion, as it at first appears to be, but between that philosophy which sees the absolute in universals and hence removes reality into the systematic and the abstract and that which means the bond of the absolute with the particular and hence points man back to the reality of the lived concrete — to the immediacy of real meeting with the beings over against one.

In Kierkegaard's earlier works are found the germ of some of Buber's most important early and later ideas: the direct relation between the individual and God in which the individual addresses God as «Thou,» the insecure and exposed state of every individual as an individual, the concept of the «knight of faith» who can not take shelter in the universal but must constantly risk all in the concrete uniqueness of each new situation, the necessity of becoming a true person before going out to relation, and the importance of realizing one's belief in one's life.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

As we read this history, the furor over stem cells was fueled by numerous factors: the near - universal human desire for magic; patients» desperation in the face of illness and their hope for cures; the belief that biology can now do anything; the reluctance of scientists to accept any limits (particularly moral limits) on their research; the impact of big money from biotech stocks, patents, and federal funding; the willingness of America's elite class to use every means possible to discredit religion in general; and the need to protect the unlimited abortion license by accepting no protections of unborn human life.

... So if you will, in the Christian idea of history, as opposed to the Jewish idea of history, which is its foundation, the church lives in this charged period between two poles of the First and Second Coming, so this idea of the Second Coming is intrinsic to the idea of Jesus Christ as a universal savior.

We applied this to the case of God's indwelling in — God «living in» — Jesus, seeing this as the supreme instance, the «chief exemplification,» of his universal indwelling in his creatures.

It follows that the highest command can no longer be the attainment of individual salvation — as Pali Buddhism formulates the goal of its way of life — but rather the imitation of the Buddha, who in turn is understood to be not merely a model for the attainment of one's own salvation, in the Hinayanist autosoteriological sense, but a universal world savior.

-- Last but not least, as members of the human species, our universal responsibility is to encourage comprehension and appreciation for the excellence of the human spirit in all its manifestations; and for inspiring awe and wonder for a cosmos that brought forth life and consciousness and holds out the possibility of its continued evolution toward higher levels of insight, understanding, love, and compassion.

Over against it he sets up a philosophical system of cosmic determinisrn, a sort of universal wheel of time on which life and nature and history are forever wearily repeating themselves as often as the cycle of time brings round once more the things that have receded into the past.

God himself came in Jesus Christ as holy universal Love to fulfill the life of past human history in the life of one historical person; his coming paved the way for the fulfillment of the life of every man.

But, even more important, it should be recognized that a religious view of life, based as it is on universal and central experiences such as we have described, has only a remote connection with these speculations regarding the primordial history of the physical cosmos.

The majority of people living in the developing world are still deeply attached to their cultural traditions and universal human values which western civilization has deconstructed, such as the family, male and female complementarity, and the role of woman as mother and educator.

Within that doctrine, intelligently and coherently understood, is the actual answer to the problem of evil within the order of creation and within the actual order of our lives as a ministry one to another as God has constituted that universal relationship.

As a thinking, self - conscious being, indeed, he may be said, by his very nature, to live in the atmosphere of the Universal Life.

As a thinking being, it is possible for me to suppress and quell in my consciousness every movement of self - assertion, every notion and opinion that is merely mine, every desire that belongs to me as this particular Self, and to become the pure medium of a thought that is universal — in one word, to live no more my own life, but let my consciousness be possessed and suffused by the Infinite and Eternal life of spiriAs a thinking being, it is possible for me to suppress and quell in my consciousness every movement of self - assertion, every notion and opinion that is merely mine, every desire that belongs to me as this particular Self, and to become the pure medium of a thought that is universal — in one word, to live no more my own life, but let my consciousness be possessed and suffused by the Infinite and Eternal life of spirias this particular Self, and to become the pure medium of a thought that is universal — in one word, to live no more my own life, but let my consciousness be possessed and suffused by the Infinite and Eternal life of spirit.

The stories are usually about famous people or the enduring stuff of universal experience, but they can not satisfy the congregation's deepest longing, which is to explore its own life before God in as concrete a fashion as possible.

The ideal aim from God, however, is «ideal» not only because it is the most relevant for a specific life situation, but also because each of these ideal aims fits harmoniously with all the others into a larger whole, which Cobb describes as «Cod's aim at universal intensity of satisfaction» (CNT 180).

Faith and its opposite Unbelief presuppose a universal spiritual dimension of human selfhood in which the self sees itself as poised between the world and God i.e. at once as an integral part of the world of matter and the community of life governed by the mechanical and organic laws of development respectively on the one hand, and having a limited power to transcend these laws through its spiritual relation to the transcendent realm of God's purpose on the other.

It is the problem that arises in its acutest form when life itself becomes a problem, when the goodness of existence is questionable, as it has been for most men at most times; when the ancient and universal suspicion arises that he is happiest who was never born and he next fortunate who died young.