Sentences with phrase «than whole life in»

A universal life insurance policy provides more flexibility than whole life in that both its death benefit and its premium may be changed (within certain guidelines) to meet the policy holder's changing needs over time.

Universal Life Insurance — Universal life insurance allows policy holders both death benefit and cash value — however, these policies are much more flexible than whole life in that policy holders can choose when to pay their premiums, as well as how much to pay.

And pay less than whole life in the process?

Universal life is considered to be more flexible than whole life in that the policyholder is able — within certain guidelines — to change the due date of the premium payment, based on his or her needs.

Universal life insurance features a death benefit and cash value account like whole life, however it offers greater flexibility than whole life in two distinct ways.

Not exact matches

In short, Canadians» standard of living has flat - lined for more than 25 years — a whole generation.

Median home values are 613 percent higher and median household incomes are 328 percent higher than Ohio as a whole, but the cost of living in The Village of Indian Hill is just 108 percent higher than the rest of the state, according to AreaVibes.

Since each bank tends to keep its rates similar for the whole state, it's likely that Bank of America also provides the best mortgage rates for New Yorkers who live in areas other than the cities we studied.

That is: the mind caught in an alien body; the not - quite - genius nerd who's «the king of foreplay» or will do anything to «get laid» and, really, anything to have a relational life with a pretty girl; the highly erotic metrosexual who turns the whole cosmos into a romantic tale that has room for appreciating «The Good Wife»; the guy who is better than he says (but still genuinely short on manliness), but who is creepy in his ingenuity when it comes to using his robotic gadgets for personal satisfaction.

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.

From what I've observed, here and in life, Christians are so divided in their views that all particular Christian views are minority views among the Christian whole (ie, there is no consistent view that makes up more than half of the Christians).

Even worse, those very atheists who spend all of their time on forums like this and fighting against the truth (rather than being out enjoying the world in what little time they have) will ultimately die and go to hell only to then find out the truth — that they've been wrong about everything they've believed their whole life.

But, if you feel there is never a wrong reason for becoming a christian, even if an individual does it for no other reason than playing it safe, never believed in god, will go their whole never never truly bielving, does the minimum (paying lip service), and to really point a cherry on top, doesn't live anything close to a «christian lifestyle outside of the few hours on Sundays (just a rotten to the core person, thief, liar, cheater... rappist, murderer...) Is there STILL no wrong reason for becoming religeous?

For example, deforestation, which usually accompanies development as now practiced, has been more vigorously opposed by those who see intrinsic value in the whole of the living world than by those who are concerned chiefly for peasants and workers.

Hebrew thought developed this idea rather than immortality, first, because the Hebrews had a vivid sense of the goodness of material bodily existence; and second, because they understood the necessary unity of the person not as a soul - in - body but as a whole living, feeling, thinking personality.

When they face their fellows they are not thinking primarily about what they can get out of them and, as for life as a whole, their ambition is to be gentlemen, as George Bernard Shaw has defined one — a man who tries, in one form or another, to put more into life than he takes out.

A third, a physician in New York City, praised the Catholic tradition for its emphasis on human dignity and social justice, but added: «I am troubled by the fact that I find greater acceptance of myself as a whole person in my professional community as a physician, than I do in the official hierarchy of the church of my family, my childhood, and my life.»

The other group sees human beings as part of the interconnected web of life, and it sees value in the whole rather than in its isolated parts.

The whole idea of the re-creation of the last days of Jesus» life and the supper comes forth so much more clearly in the new mass than in the Tridentine mass, in which the priest is praying privately and you are just involved in your own little private space.

Perhaps he intended the story of the rich ruler and the camel to be understood in the light of his teaching as a whole: It is what is in one's heart, rather than the external trappings of one's life, that makes one clean or unclean.

For he knows, that even if he could with the help of evasions and excuses, get on well in this life, and even if he could by this shady path have gained the whole world, yet there is still a place in the next world where there is no more evasion than there is shade in the scorching desert.

«Minutes for mission» or a comparable form of regular reporting by laypeople of mission and maturing projects carried out by laypeople, including reports from soma groups, can set the Sunday morning worship in the context of the whole church's life so that worshipers see Sunday morning as an introduction to the life of faith rather than its main event.

Whatever is not from faith is sin (Romans 14:23)-- so that probably means there is a whole lot more sin in my life than I even recognize!

But we are not able to do this by isolating a part of life, the part where the existence is related to itself and to its own being, but by becoming aware of the whole life without reduction, the life in which the individual, in fact, is essentially related to something other than himself.

This is a desperate error, or rather a desperate mistake, which overlooks (yes, and what is worse, it overlooks the fact that what it overlooks is pretty nearly the best thing that can be said of a man, since far worse often occurs)-- it overlooks the fact that the majority of men do never really manage in their whole life to be more than they were in childhood and youth, namely, immediacy with the addition of a little dose of self - reflection.

There is nothing «wrong with you,» or in any case, nothing more right or wrong than any of us, which is to say we are all hopelessly screwed up but Jesus still loves us beyond all reason and lives to make us all new, restored, whole.

Whitehead envisions that in the divine life, far more than in the human, there is a redemption of the evil of the world, a redemption which does not remove its evil, but which includes it within a whole to which even human evil can make some positive contribution, however limited.

In my little book As I Lay Dying — the title is more indebted to Donne than to Faulkner, who may also be indebted to Donne — I write of Donne's embrace of life as a whole, an embrace that precludes the religious / secular dichotomy of what Mr. Kirsch persists in believing is «our secular age.&raquIn my little book As I Lay Dying — the title is more indebted to Donne than to Faulkner, who may also be indebted to Donne — I write of Donne's embrace of life as a whole, an embrace that precludes the religious / secular dichotomy of what Mr. Kirsch persists in believing is «our secular age.&raquin believing is «our secular age.»

Some People say «there is no better things in life than being the richest man on earth», I say «gather the wealth of every single living creatures in the whole universe, yet it would fade away from the blissful wealth of sailing in the Ark lead by the Khalifa.»

These words and the concepts associated with them were very useful for intellectual purposes, but they made no contribution to life, and Levin suddenly felt he was in the position of a man who had exchanged a warm fur coat for a muslin blouse, and who the first time he finds himself in the frost is persuaded beyond question, not by arguments but by the whole of his being, that he's no better than naked and is inevitably bound to perish miserably.16

«We speak on this subject very cautiously and diffidently,» he writes, «rather by way of discussion than coming to definite conclusions... We suppose that the goodness of God will restore the whole creation to unity in the end... If anyone thinks that matter will be utterly destroyed, it passes my comprehension how all these substances can live and exist without material bodies, since to live without material substance is the privilege of God alone... Another perhaps may say that in the consummation all matter will be so purified that it may be thought of as a kind of ethereal substance... But only God knows.»

I am more truly feminine and loving and sexually whole than I have ever been in my life, and quite frankly than any other woman in my family has been for generations.

Developments in the «new biology,» which deals with wholes of increasing complexity in the organization of interrelated parts rather than with discrete and isolated segments, especially in molecular biology and the growing field of ecology, with its discoveries about the basic interdependence of living organisms with other living organisms and with its larger environmental context, have further undermined these traditions assumptions.

They are basic to the whole movement, and far more important in their bearing upon the organisational life of the Mormons than either the Bible or The Book of Mormon, for it was in these successive revelations of the prophet that the growing movement took shape, and their most characteristic beliefs and practices were determined.

This process, which is the inner history of every man whose life in the whole weight of its problematic character and its ambiguous self - consciousness has been lived within the sound of the voice of the Christian tradition, has a pace that is slower than the urgent haste of individual perplexities.

Jesus wouldn't cut the budget but he would change this whole evil system that we live in where money has more value than human life.

It was through this event as a whole, rather than through anything outside of it or any element or combination of elements within it, that the revelation which is the source of what is most distinctive and precious in our own spiritual life took place.

In the life of the individual believer and in that of the whole church, as Blondel observed, «it would be true to say that one goes from faith to dogma rather than from dogma to faith.&raquIn the life of the individual believer and in that of the whole church, as Blondel observed, «it would be true to say that one goes from faith to dogma rather than from dogma to faith.&raquin that of the whole church, as Blondel observed, «it would be true to say that one goes from faith to dogma rather than from dogma to faith.»

The same Directory also speaks of the spiritual climate in which alone there can be a successful ecumenical reception: «The life of faith and the prayer of faith, no less than reflection on the doctrine of faith, enter «into this process of reception, by which the whole Church, under the inspiration of the Holy Spirit... makes her own the fruits of a dialogue, in a process of listening, of testing, of judging and of living.»

This school of thought aimed to maximize «pleasure over a whole life, rather than in the present moment.»

People now seem, on the whole, less sure of the meaning of their lives and less skillful in their relationships to one another than people of many earlier times.

To Conrad Cordatus and Nicholas Hausmann he wrote triumphant letters on 6 July: «I am tremendously pleased to have lived to this moment when Christ has been publicly proclaimed by his staunch confessors in such a great assembly by means of this really most beautiful confession», and «Our confession (which our Philip prepared) has been, publicly read by Dr Christian [Beyer, Saxon Chancellor], right in the palace of the Emperor... There is no one in this whole Diet whom our friends praise more highly for his peacefulness than the Emperor himself... all are filled with affection and applause...» He had heard from Jonas that he had studied the Emperor's face during the reading of the Confession and there was a certain humanitas in it.

We are frequently more ashamed of our blunders afterwards than we were at the moment of making them; and in general our whole higher prudential and moral life is based on the fact that material sensations actually present may have a weaker influence on our action than ideas of remoter facts.

I think that what I felt each minute was worth more than all the outward comfort and pleasure which I had enjoyed in my whole life put together.

I suppose I could have hung there no longer than five seconds, but in that time I lived a whole age of delight.

No words were spoken to me; my soul seemed to see my Saviour in the spirit, and from that hour to this, nearly nine years now, there has never been in my life one doubt that the Lord Jesus Christ and God the Father both worked upon me that afternoon in July, both differently, and both in the most perfect love conceivable, and I rejoiced there and then in a conversion so astounding that the whole village heard of it in less than twenty - four hours.

On the whole, the rate of taxation is roughly proportional to income, except for the richest 5 % of the population.5 These percentages take on more meaning when it is recognized that 90 % of American families lived on incomes of less than $ 13,000 after taxes in 1970.6

Or, on the contrary, may the whole phenomenon of regeneration; even in these startling instantaneous examples, possibly be a strictly natural process, divine in its fruits, of course, but in one case more and in another less so, and neither more nor less divine in its mere causation and mechanism than any other process, high or low, of man's interior life?

In the early seventeenth century the conviction had grown that these wholes, of which living organisms were the paradigm instances, were not integral wholes but were rather composites, strictly aggregates — which is to say that they were wholes which were no more than the sum of their constituents.

There is another way to conceive of our life in God, but it requires a different worldview — not a clockwork universe in which individuals function as discrete springs and gears, but one that looks more like a luminous web, in which the whole is far more than the parts.