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his own profession (he was a lawyer), and helped Ambrose as much as he could, arranging Ambrose’s affairs and being in fact the one who was responsible of their common fortune. But besides showing us his emotions, Ambrose points out that Satyrus is now living another life. It is this very belief in
certain movement in Corinth (1 Cor 15:12–19; see later 2 Tim 2:18). The resurrection remains a Hoffnungsgut (“a promise”), although in Christ a firmly guaranteed one. In 1 Tim 4:8 the promise of future life motivates godly life on earth. In the language of John’s Gospel, everyone who trusts in Jesus, that
physical ailment (the ancient sources mention a limp and a stammer), he was marginalized in the imperial family and kept from public office until later in life. Instead Claudius turned to intellectual pursuits and antiquarian studies, publishing, among others, an eight-volume work on Carthage and an
points of departure for my life-long self-study. Earlier in the introduction, I raised a series of questions about Kuchipudi dance. These questions overlap and intertwine with one another. My research questions focus on the Kuchipudi (Uma, 1992) dance tradition itself and experiences of the East and
, drawing life from him and living as he lived, in the hope of sharing his victory over sin and death. Th eir concern with the historicity of Jesus of Nazareth lay in its unique signifi cance for their own lives. Th is itself was rooted in the belief that Jesus’ own life eff ected a radical change in
). The use of Jonah in the funerary art is clearly motivated by its close association with the resurrection as the story deals with the theme of death, resurrection (Resurrection of Jesus Christ; Resurrection [General]), and eternal life (Immortality) – “le thème paléochrétien par excellence” (“the most
Judaism took the call to humility to be central to faithful obedience to divine commands. Thus, Sir 3:17–31 extols humility as a central virtue for the good life, allowing one to be satisfied with what God has given, and circumventing the vices of stubbornness, pride, and illiberality toward the poor
these two instances of the verb will be presented against the background of a cognitively motivated account of the verb's overall semantic structure. To this end, I shall analyse the conceptual models which are organised lexically by the verb, in other words, I shall study the ways in which people
these two instances of the verb will be presented against the background of a cognitively motivated account of the verb's overall semantic structure. To this end, I shall analyse the conceptual models which are organised lexically by the verb, in other words, I shall study the ways in which people
that received doctrine occupied their attention. Even those representatives of non-credal Churches who pleaded that living faith and not doctrine would effect unity had nevertheless to attend to doctrine. And Faith and Order participants attended to each other's doctrines for a quarter of a century