Sentences with phrase «passage in»

This is the reason the church used the Old Testament passage in this way.

We shall be discussing the Ephesians passage in detail in chapter 11.

The passage in 4:43 - 54 gives the first healing miracle in the gospel, the first of two in this section.

What this passage in Luke is about is clarity.

So if I find a passage in Paradise Lost that seems to run counter to everything else in Paradise, I immediately suspect my reading and try to find a reading that is coherent with the rest of it.»

Analysis of a well - known passage in the Gospel according to Luke will illustrate this.

But they would do well to recall that poignant passage in Nietzsche, in which Zarathustra hears that God is dead.

Its author looked forward to the end of such a society; like the Jewish apocalyptists, like the author of the passage in Genesis, (Gen. 6:5 - 7) he could see no future for mankind but only the impending cataclysm.

The passage in verses 28 - 30 on the unforgivable sin has often caused sensitive people much distress.

At the time, I had been spending a lot of time thinking about a passage in Colossians.

The term translated to «as with» means «bed» every other time it's used in Leviticus and when Paul referred to this passage while writing the clobber passage in Corinthians he wrote «male bed».

The interesting aspect, about «male bed», is Paul was referring to the clobber passage in Leviticus and the term translated to «as with» means «bed» every other time it's used in Leviticus.

The passage in Nehemiah describes a great liturgy, a public act whereby the whole nation is reconstituted and rededicated by the covenant and the presence of God.

The passage in Malachi — used a lot to coerce people into tithing — was not a directive to us; in fact, the entire book (not just Chapter 3) was a message from God (via the prophet) to the Levite priests who were not using the tithes properly.

Not surprisingly we read a kindred passage in Professor Abe's review of Tillich's book referred to above, which sets forth a Christian - Buddhist contrast here in fine style:

This is a popular passage in sermons and teachings on tithing, and is often taught with two main points.

Significantly, the same passage in Hebrews that describes so vividly the reality the heavenly church gathered in eschatological assembly with the angels and believers of all time also provides the strongest proof text in the Bible for regular church attendance, «Forsake not the assembling of yourselves together» (Hebrews 10:25).

I read again the passage in «Justification» about Romans 3:21 ff (which the reviewer mentioned) and I think Wright's book clears it up beautifully (cf. pp. 201 - 210).

The passage in Titus Chapter 1 gives me some insight: «For there are many rebellious people, full of meaningless talk and deception, especially those of the circumcision group.

The passage in Romans you are referring to uses a word for sin (the most commonly used word for sin) that literally means «to miss the mark».

So this warning passage in Hebrews 10, like the others in this letter, should be read as an invitation and encouragement for the Hebrew Christians to stick with Jesus Christ through thick and thin, come what may.

This passage parallels the passage in Romans chapter 8:17 And if children, then heirs; heirs of God, and joint - heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

There is a passage in part III (PR 361 - 65) which spells out what Whitehead has in mind.

First, I would like to express my gratitude for his clarifying interpretation of the passage in PR 161 to which I have paid too little attention.

One is reminded here of a passage in W.H. Auden's stunning «Shield of Achilles»:

One can not possibly understand the full reason why Hartshorne includes this passage in the article unless one has read the correspondence.

The letter to the Ephesians contains not only a tribute to the supreme and unique place of Christ, but also a beautiful prayer and benediction in Ephesians 3:14 - 21 and a noble passage in the sixth chapter on «the whole armor of God.»

Consciousness can not be a quality of an abstract deductive structure, yet Whitehead speaks of consciousness; hence White - head must be affirming consciousness of human perception in the passage in question — so the inference goes.

3Eslick points out that at the crucial passage in Process and Reality in which Whitehead says Descartes» concept of substance is a true derivative from Aristotle's, Whitehead refers the reader not to Aristotle's Categories but to W. D. Ross's book about Aristotle (SCCW 504).

Capek also cites from this passage in James (1:351); however, he dismisses it for the wrong reasons.

Following this passage in Matthew, and almost immediately preceding it in Luke, is a paragraph (Mt 12:43 - 45; Lk 11:24 - 26) about what may happen when a demon that has been expelled from a man finds no other place to rest and comes back to his victim.

The reference may be to a passage in Numbers concerning a special burnt offering (28:9 - 10), but why the performance of a duty according to the law should be considered a profanation of the Sabbath is not clear.

This is the point of the famous passage in Micah 5:2: «But you, 0 Bethlehem... from you shall come forth one who is to rule in Israel, whose origin is from of old, from ancient days.»

Of course, there is the passage in Acts where the apostles want to devote themselves wholly to preaching and teaching, and though the term «pastor» is not used, some use this to justify the practice of getting paid to preach.

Whitehead insisted that «this final phase of passage in God's nature is ever enlarging itself» (PR 530 — italics mine), that it is «an unresting advance beyond itself» (PR 531 — italics mine), that «the actuality of God must also be understood as a multiplicity of actual components in process of creation (PR 531 — italics mine) and that «in every respect God and the World move conversely to each other in respect to their process» (PR 529 — italics mine).

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.

The passage in Luke 23:39 - 43 sums up the simplicity of contrasts between destiny of those in the light and those who are not.

There are library filled with books, written by great men on the subject, but alas religion has only one passage in one book, in one chapter to use as scientific evidence.

If this is true, then the passage in 1 Corinthians 12 about spiritual gifts and the unity of the Body makes me feel a lot better.

There is definitely a warning for all people who read this passage in Matthew about the unforgivable sin, and we must not simply say that because we do not live in the days of Jesus that people today can not commit the unforgivable sin.

The passage in question is worth quoting, because it presents a good framework from which to approach imaginative generalization, which constitutes Whitehead's own version of «abstractive induction.»

With the passage in 1968 of federal legislation mandating decidedly lowered rent ceilings, court rulings limiting discretion in tenant selection, and pressure from the civil rights movement to put an end to racial bias in tenant selection and assignments, this percentage increased.

There is one passage in Phenomenology of Perception which speaks of primordial intentionality and its scope.

In conclusion, let us consider again a key passage in Process and Reality;» (xxvii) In a process of concrescence, there is a succession of phases in which new prehensions arise by integration of prehensions in antecedent phases» (26).

But anyway, Bart Ehrman discusses the passage in his book Forged, page 242 in the paperback edition, summarizing the case against its being authentic.

Nay, we must ever recall to mind, (which I have before adduced from the passage in Joshua,) that he was plunged into the filth of idolatry; and now God freely stretches forth his hand to bring back the wanderer.

Webb points to the oft - quoted passage in Leviticus 18 which condemns homosexuality as «an abomination,» and the highly negative references to homosexuality in the Pauline epistles.

In the discussion which followed the sermon, I was questioned about this passage in it.

The «road to Emmaus» passage in Luke 24 is in many ways the most important for Hays.

There is a passage in Luke in which Jesus meets a widow whose only son has died.