Nonetheless, I think many of them are personal.

I – ‘Aid is given regardless of the race, creed or nationality of the recipients and without adverse distinction of any kind. Aid priorities are calculated on the basis of need alone…’

They define a republic to be a government of laws, and not of men.

Somefriendships, marriages, and kin relationships are anything but healthy orvaluable.

Secret Societies, Cryptocracy and Deep Politics

he Bible conclusively shows that the Father is the only true God. He alone has immortality, since only He has existed from eternity. God has numerous sons, all of them a product of His will. These sons include the loyal angelic host as well as those humans called and given the Holy Spirit. The Father is the source of all life, and Messiah was the first being created. God then established the rest of the creation through him and for him.

Many people, I suspect, will think these claims are mistaken.

The decisions made by NGOs during the Kosovo crisis show that mixed motives are not exclusively the domain of Governments – ‘humanitarian organisations can operate either morally in accordance with their essential ethic as their driving force or amorally with their own organisational survival driving their behaviour and adaptation’ (Sle:2000: 16). It is this ambivalence that made it hard for NGOs to remain impartial during the Kosovo crisis.

They are personal inasmuch aseach person loves the other as a specific, unique individual.

In I Timothy 5:21, Paul calls the holy angels the "elect angels":

For example, it is legitimate to give abetter grade to a student who does superior work; it is illegitimate to give hera better grade because she is pretty, wears pink, or is named "Molly."On the other hand, personal relationships are partial to the core: thesubject of attention is always "a unit class" -- "...

John Vidal, The Guardian, August 1998

A third feature of Covenant theology is the "unity" of all God's people spiritually throughout the covenantal development. This is also identified and applied as the "unity of the Bible." Does not the unity thesis become a "uniformity grid" which imposes a singularity of divine function, which effectively puts God into a straight-jacket? When all subsequent covenantal actions of God must incorporate all precedent actions, so that there is an equivalency among all the "people of God" in every age, is God really free to do something "new" and unique and novel? Is God unable to change His ?

Is this a satisfactory resolution?

The Greek word translated "God" in this verse is . According to (), this noun is singular, masculine, and in the nominative case (p. 201). in Mark 12:29 directly corresponds to in Deuteronomy 6:4. Because the Greek equivalent is singular, the Hebrew must also be singular, or these Scriptures contradict one another. When you let the Bible clarify itself, it's apparent from the Greek text of Mark 12:29 that there is only one God.

I suspect many of these marginal relationships fail becausethey are founded on a rigid love.

Mackie, itis "in some sense beyond dispute" (1977: 83).

A second prominent feature of Covenant theology is the focus upon the "people of God." God, the Father, chose a "people" for Himself; the Son agreed to pay the penalty for their sin; the Holy Spirit agreed to apply the benefits of the Son's work to the "people of God." Does this not divide the Godhead into work assignments? Does God need a "people" so necessarily as to become contingent on man for such? Does the sociological collectivism of an identified "people" overshadow the individual response to God in faith? Does the application of "benefits" adequately explain the life and work of Jesus Christ?

Malachi 2:10 also shows that God's status as Father was known:

But how do we know that the Trinitarian theologians are wrong? How do we know that the Hebrew word is singular? One of the most basic methods available for understanding the Scriptures is simply letting the Bible interpret itself. A comparison of the Greek text found in Mark 12:29 with the Hebrew text of Deuteronomy 6:4 provides the evidence that is singular and not plural.

(Rachels 1988) I shall brieflycanvass each of these responses.

Thus, a teacher should give equal grades to students who performequally; unequal grades are justified only if there is some general and relevantreason which justifies that difference.