A Quote by Tony Abbott
I am extremely unwilling that we should take upon ourselves to exercise a jurisdiction which the law does not vest in us.
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For God does not want to save us by our own but by an extraneous righteousness, one that does not originate in ourselves but comes to us from beyond ourselves, which does not arise on earth but comes from heaven.
Our partner's sexuality does not belong to us. It isn't just for and about us, and we should not assume that it rightfully falls within our jurisdiction.
There exists a law, not written down anywhere but inborn in our hearts; a law which comes to us not by training or custom or reading but by derivation and absorption and adoption from nature itself; a law which has come to us not from theory but from practice, not by instruction but by natural intuition. I refer to the law which lays it down that, if our lives are endangered by plots or violence or armed robbers or enemies, any and every method of protecting ourselves is morally right.
Energy-fire experiences take us into ourselves only that we might reach outside of ourselves. Metanoia is a de-centering experience of connected-ness and community. It is not an exercise in reciting what Jesus has done for me lately. Energy-fire ecstasy, more a buzz than a binge, takes us out of ourselves, literally. That is the meaning of the word 'ecstatic.'
So I think if we want to turn the table around, more than thinking about how can we starve the Islamic State in terms of money, we should think about how can we maximise the amount of resources that we have in order to secure ourselves. For us, instead of bombing so much, which is extremely expensive, perhaps, you know, we should use some of that money in order to protect ourselves.
In the first section of the Doctrine and Covenants we read that 'the Lord shall come to recompense unto every man according to his work, and measure to every man according to the measure which he has measured to his fellow man.' (D&C 1:10.) This principle, showing the manner by which God will judge us, puts a new light upon the commandment to love our neighbors as ourselves, and should persuade us to take that law seriously.
God made a mistake when he gave to humans, infected as they are with evil, jurisdiction over Earth. He should have given jurisdiction to animals.
The question of how much English should be used in international research universities is one with which I am extremely familiar. I would even say I am deeply puzzled by this trend. I am not certain what the correct answer should be.
Do you ask why I am unwilling to marry a rich wife? It is because I am unwilling to be taken to husband by my wife. The mistress of the house should be subordinate to her husband, for in no other way, Priscus, will the wife and husband be on an equality.
Our government should work for us, not against us. It should help us, not hurt us. It should ensure opportunity not just for those with the most money and influence, but for every American who's willing to work. That's the promise of America - the idea that we are responsible for ourselves, but that we also rise or fall as one nation; the fundamental belief that I am my brother's keeper; I am my sister's keeper.
Does God have a reason for wanting us to be charitable, to take care of those who can't take care of themselves? Either God does or God doesn't, it's just logic. If God has a reason then there is a reason independent of God and whatever God's reason is we should figure it out for ourselves. There is a reason and God doesn't really ground morality at all. God wants us to give charity because it's the right thing to do.
... we grapple with this 'law of sin' (Rom. 8:2) and expel it from our body, establishing in its place the surveillance of the intellect. Through this surveillance we prescribe what is fitting for every faculty of the soul and every member of the body. For the senses we prescribe what they should take into account and to what extent they should do so, and this exercise of the spiritual law is called self-control.
And finally remember that nothing harms him who is really a citizen, which does not harm the state; nor yet does anything harm the state which does not harm law [order]; and of these things which are called misfortunes not one harms law. What then does not harm law does not harm either state or citizen.
I see basically two models of law firms in the world. One of the global law firm they go by the name of one-stop shops, which will open an office, everybody see and opportunity and will also practice the local law of that jurisdiction. That's a successful model as well but that's not the only model. And the other model is those of independent law firms, national champions which have some unique strengths as well and I think both have their strengths and weaknesses.
There is a form of eminence which does not depend on fate; it is an air which sets us apart and seems to prtend great things; it is the value which we unconsciously attach to ourselves; it is the quality which wins us deference of others; more than birth, position, or ability, it gives us ascendance.
One was a horrible case called Oliphant v. Suquamish Indian Tribe which denied tribes the right to criminally prosecute non-Indians who commit crimes on their reservations. That decision has had horrible consequences for law enforcement on Indian reservations. But in that opinion Justice William Rehnquist cites language from the 1830s to explain why whites didn't trust tribes to exercise criminal jurisdiction. They were savages.
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