Not exact matches
It allows them to talk about these things
without fear of judgment from
other men and to explore their senses of fashion as well as their relationships to food, wellness, and dating.
Without provision of information about candidates
other than their appearance,
men are twice more likely to be hired for a mathematical task than women.
Pioneering American philanthropist Andrew Carnegie once set the standard for giving back: «No
man can become rich
without himself enriching
others,» he said.
Not many, if any,
man can live up to these gods standards
without taking from
others to do so.
I believe in government; that
men can not live together
without rules but that they should be kept at the bare minimum of safety; that there is no form of government ordained from God as being better than any
other; that the anarchic elements in society are so strong that it is a whole - time task to keep the peace.
A God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his
other children to earn it; who gave his angels painless lives, yet cursed his
other children with biting miseries and maladies of mind and body; who mouths justice, and invented hell - mouths mercy, and invented hell - mouths Golden Rules and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to
other people, and has none himself; who frowns upon crimes, yet commits them all; who created
man without invitation, then tries to shuffle the responsibility for
man's acts upon
man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites his poor abused slave to worship him!
Without knowledge of the
man - made concept of god, one can't be anything
other than an atheist.
Causing the death of an unborn child is in the Bible, for in the Bible at Exodus 21, it says that «in case
men should struggle with each
other and they really hurt a pregnant woman and her children do come out but no fatal accident occurs, he is to have damages imposed upon him
without fail according to what the owner of the woman may lay upon him; and he must give it through the justices.
As an independent person,
man is required by Islam to believe in God, worship Him, and to live in a manner which assures him a clear conscience; it is incumbent upon him to work for a living, to control himself and his children, and to realize his interests and maintain his existence
without encroaching upon the life and welfare of
other people.
Without comparing the conditions of
men and our own condition with that of
others, we can not attend to questions of justice.
«First we affirm that we desire to follow Scripture alone as a rule of faith and religion,
without mixing it with any
other things which might be devised by the opinion of
men apart from the Word of God, and
without wishing to accept for our spiritual government any
other doctrine than what is conveyed to us by the same Word
without addition to diminution, according to the command of our Lord.»
I think also of the Ethiopian eunuch (from Acts 8), a
man who was ethnically and sexually «
other,» who was welcomed and baptized
without question or hesitation into the early church, but who would no doubt fail all of Mark Driscoll's rigid categories for a what makes «real
man» were he a part of the American evangelical church today.
Some of the sayings seem to distinguish clearly between Jesus and the celestial figure so named; one or two might almost be translated «
man» in general, or «
men»; some of them identify Jesus with a celestial apocalyptic figure of the end of days to such an extent that the term is little more than an equivalent for the first person singular; and
others view the celestial figure almost
without reference to Jesus.
Without recognition of the Creator, without some apprehension of a good over-all purpose for all human beings in whatever stage of development they may be, to consider all other men as our brothers is no more than a pious
Without recognition of the Creator,
without some apprehension of a good over-all purpose for all human beings in whatever stage of development they may be, to consider all other men as our brothers is no more than a pious
without some apprehension of a good over-all purpose for all human beings in whatever stage of development they may be, to consider all
other men as our brothers is no more than a pious phrase.
To undertake this labor, in
other words, is to risk becoming what liberal absolutism would make of each of us anyway: a
man without a country.
Perhaps, not
without wonder and awe, we can at last see how bold and imaginative was the
man Jesus when he called a few fishermen and
others to found a world - wide Kingdom!
Romans 1 and
other biblical texts state that God has revealed certain truths about Himself in nature so that
men are
without excuse.
Is it possible to have the favor of
man and God poured out like crazy on a ministry - and that minister / leader still walk in total surrender and humility and be able to stay in touch with
other human beings
without thinking he / she / it have been lifted to some elite spiritual status?
The enthusiastic outpouring of gratitude, perhaps itself not devoid of tears nor
without a moving effect upon
others, is a misunderstanding; for the thoughts that such a
man has he certainly does not owe to another, and the nonsense he talks is all his own.
Do you wish to find your consolation in something
other than that in which each
man without exception may and shall find consolation?
Love then, between a
man and a woman, is a mimetic phenomenon in that it reflects God's reconciliation to
man and nature; «For love does not exist where two beings are in need of each
other but where each could exist independently, such as in the case with God who is already in and of Himself - suapte natura - the being God (der Seyende): here then each could be for itself
without considering it an act of privation to be for itself, even though it will not want to...»
It is a condition that recognizes the necessity of suffering, of a suffering in both partners,
man and God,
man and woman, that understands that it can not «morally... exist for itself
without the
other.»
well, I sometimes bring some of those ways of thinking and operating to this blog... I do nt» mean to, it is almost like muscle memory... someone throws out a straw
man arguement or circular logic, or some
other logical fallacy, and well... sometimes I jump at it the way I would over at
other blogs
without maybe taking a moment to re-adjust my attitude.
The illusion that the now is either so insignificant and commonplace as to be unworthy of study, or that it is so well known anyhow —
without analysis, critical reflection, or even systematic observation — as to be beneath serious notice, has become all too characteristic of a theological tradition that knows perfectly well that we can not understand either God's grace or
man's sinfulness
without in some fundamental sense understanding the
other first.
Now that reproduction is possible
without sexual union, some say that
men and women no longer biologically need each
other.
Elhanan Rosenbaum's «farewell» to his son at the end of the book makes the point: «A
man like you, Malkiel, can love his people
without hating
others.
Leaders I call «orphans»;
men and women
without an identity of their own who are compelled to control and manipulate the identity of
others in order to create one — nothing they do is about serving
others, and everything about gaining something for themselves.
Garments or
other items necessary for survival, if taken from the poor as security for debts, were to be returned each night so that a
man might not have to face the night
without a cloak (Exod.
But a truly social doctrine of the Trinity contains the vision of a community of women and
men in church and society
without privilege or subjection to each
other - or to God.
Laws made by
men are respected no more than are the
men who make them, and laws that express the will of
men will be broken
without compunction by
other men whose will, in the contest of interests, is opposed to that of the lawmakers.
The dynamic glory of the being of
man is first bodily present in the relation between two
men each of whom in meaning the
other also means the highest to which this person is called and serves the fulfillment of this created destiny
without wishing to impose anything of his own realization on the
other.
Much more recently Eldridge Cleaver has pointed out that the splitting tendency in American culture, which we have traced back to the early Puritans, tended to make the white
man a mind
without a body and the black
man a body
without a mind.20 Only when the white
man comes to respect his own body, to accept it as part of himself, will he be able to accept the black
man's mind and treat him as something
other than the living symbol of what he has rejected in himself.
In our generation there is danger and hope — danger that these noncognitive accouterments will lose their aesthetic harmony and hypnotic power when integrated with the basic prehensions of science, and be reverted into impotent and empty symbols, jarring, ugly, and
without force in final satisfactions: hope that the power of Jesus as lure will reassert itself in an aesthetic context devoid of supernaturalism, a context such that (the language now picks up echoes of van Buren) the vision of Jesus, the free
man, free from authority, free from fear, «free to give himself to
others, whoever they were «1 — such that this vision in its earthly, human purity will lure our aims to a harmonious concrescence, integrating scientific insight and moral vision and producing a modern, intensely fulfilling human satisfaction.
A debate in which the thoughts are not expressed in the way in which they existed in the mind but in the speaking are so pointed that they may strike home in the sharpest way, and moreover
without the
men that are spoken to being regarded in any way present as persons; a conversation characterized by the need neither to communicate something, nor to learn something, nor to innuence someone, nor to come into connexion with someone, but solely by the desire to have one's own self - reliance confirmed by making the impression that is made, or if it has become unsteady to have it strengthened; a friendly chat in which each regards himself as absolute and legitimate and the
other as relativized and questionable; a lovers» talk in which both partners alike enjoy their own glorious soul and their precious experience — what an underworld of faceless spectres of dialogue!
For Kierkegaard there is no «solution» to this paradox,
other than the greater paradox of the God -
man, who,
without ever making the leap into sin, became sin for us, i.e., accepted his human solidarity with us, so that in him we might be reconciled with God through the Atonement.
Woman has no
other function in human life but to mother a child, a greatest service,
man can not do
without, reason for a children to carry their fathers name.
On the
other hand, of course, an empty claim for confirmation,
without devotion for being and becoming, again and again mars the truth of life between
man and
man.
On the
other hand, to be a priest is in the eyes of the generality of
men (and so also of Christians) a thing bereft of every uplifting conception, lacking the least trace of the mysterious, in puns naturalibus [i.e.,
without mincing words] it is a career.
The immediate
man (in so far as immediacy is to be found
without any reflection) is merely soulishly determined, his self or he himself is a something included along with «the
other» in the compass of the temporal and the worldly, and it has only an illusory appearance of possessing in it something eternal.
And, oh, when the hour - glass has run out, the hourglass of time, when the noise of worldliness is silenced, and the restless or the ineffectual busyness comes to an end, when everything is still about thee as it is in eternity — whether thou wast
man or woman, rich or poor, dependent or independent, fortunate or unfortunate, whether thou didst bear the splendor of the crown in a lofty station, or didst bear only the labor and heat of the day in an inconspicuous lot; whether thy name shall be remembered as long as the world stands (and so was remembered as long as the world stood), or
without a name thou didst cohere as nameless with the countless multitude; whether the glory which surrounded thee surpassed all human description, or the judgment passed upon thee was the most severe and dishonoring human judgement can pass — eternity asks of thee and of every individual among these million millions only one question, whether thou hast lived in despair or not, whether thou wast in despair in such a way that thou didst not know thou wast in despair, or in such a way that thou didst hiddenly carry this sickness in thine inward parts as thy gnawing secret, carry it under thy heart as the fruit of a sinful love, or in such a way that thou, a horror to
others, didst rave in despair.
But both there and elsewhere the use of the indirect form might often be understood if Jesus wished to suggest,
without saying it in so many words, that he was fulfilling a role which would be recognized by those sensitive to his message, while
others would be left asking (as John says they did ask), «What son - of -
man is this?»
When Dietrich Bonhoeffer urged in his Letters from Prison that
men and women have «come of age», he was by no means saying that they were entirely mature,
without any
other interest than in their own accomplishments.
They feel they must attack
other's beliefs,
without respect for their fellow
man.
It encourages also a sense of superiority at variance with Christian humility, for a
man can hardly think himself sinless and
others sinful
without this attitude.
But a just appreciation of God's general revelation of Himself should preserve the truth that Christianity has meaning for
man precisely because it represents a fulfillment of the knowledge of God which is made possible through all the things which He has made, Nygren claims, of course, simply to be setting forth scientifically the fundamental Christian motif
without arguing its truth or value against any
other motif.
Men maintain personal loyalty
without insisting on intruding into that which the
other does not care to reveal.
1 have thought of still
others in writing this: Sunday school teachers, that brave breed, who give so much and are so often given too little; and that wonderful, ubiquitous «
man in the street» who wants his questions answered
without theological indoctrination and in such fashion as to be spared from professional initiation.
True, it goes
without saying that if a
man can not in conscience accept the doctrine of the Church as the norm of his faith, this must be respected by
others, whether they think his view right or not; and the Church, too, must respect such a conviction and may not suppress it by social pressures or prevent its expression.
Some, while admitting it to have a real existence, imagine that it sleeps in a state of insensibility from Death to the Judgment - day, when it will awake from its sleep; while
others will sooner admit anything than its real existence, maintaining that it is merely a vital power which is derived from arterial spirit on the action of the lungs, and being unable to exist
without body, perishes along with the body, and vanishes away and becomes evanescent till the period when the whole
man shall be raised again.
Just as universities do not require women to share rooms and showers with
men in college dormitories, heterosexual personnel should not be forced to interact with homosexuals
without recourse to
other living arrangements available to most civilians.