Communal Unity Quotes

The family as subversive of true socialistic and communal unity is to be annihilated.” Yes, President, I agree completely with Article 5. A family is a terrible incumbrance, especially when one is not married.

Language has everything to do with oppression and liberation. When the word "victory" means conquer vs. harmony and the word "equality" means homogenization vs. unity in/through diversity, then the liberation of a people from a "minority" class to "communal stakeholders" becomes much more difficult. Oppression has deep linguistic roots. We see it in conversations which interchange the idea of struggle with suffering in order to normalize abuse. We are the creators of our language, and our definitions shape the perceptions we have of the world. The first step to ending oppression is finding a better method of communication which is not solely dependent on a language rooted in the ideology of oppressive structures.

It will place a high value on communal life, more open leadership structures, and the contribution of all the people of God. It will be radical in its attempts to embrace biblical mandates for the life of locally based faith communities without feeling as though it has to reconstruct the first-century church in every detail. We believe the missional church will be adventurous, playful, and surprising. Leonard Sweet has borrowed the term “chaordic” to describe the missional church’s inclination toward chaos and improvisation within the constraints of broadly held biblical values. It will gather for sensual-experiential-participatory worship and be deeply concerned for matters of justice-seeking and mercy-bringing. It will strive for a type of unity-in-diversity as it celebrates individual differences and values uniqueness, while also placing a high premium on community.

If the ecological community is ever achieved in practice, social life will yield a sensitive development of human and natural diversity, falling together into a well balanced, harmonious whole. Ranging from community through region to entire continents, we will see a colorful differentiation of human groups and ecosystems, each developing its unique potentialities and exposing members of the community to a wide spectrum of economic, cultural and behavioral stimuli. Falling within our purview will be an exciting, often dramatic, variety of communal forms—here marked by architectural and industrial adaptations to semi-arid ecosystems, there to grasslands, elsewhere by adaptation to forested areas. We will witness a creative interplay between individual and group , community and environment, humanity and nature. The cast of mind that today organizes differences among humans and other lifeforms along hierarchical lines, defining the external in terms of its "superiority" or "inferiority," will give way to an outlook that deals with diversity in an ecological manner. Differences among people will be respected, indeed fostered, as elements that enrich the unity of experience and phenomena. The traditional relationship which pits subject against object will be altered qualitatively; the "external," the "different," the "other" will be conceived of as individual parts of a whole all the richer because of its complexity. This sense of unity will reflect the harmonization of interests between individuals and between society and nature. Freed from an oppressive routine, from paralyzing repressions and insecurities, from the burdens of toil and false needs, from the trammels of authority and irrational compulsion, individuals will finally, for the first time in history, be in a position to realize their potentialities as members of the human community and the natural world.

the holy people are committed to their Lord and their unity is demonstrated in their communal life as they give attention to teaching, to fellowship, the breaking of bread, prayer, and praise.

Ode to Bees Multitude of bees! in and out of the crimson, the blue, the yellow, of the softest softness in the world; you tumble headlong into a corolla to conduct your business, and emerge wearing a golden suit and quantities of yellow boots. The waist, perfect, the abdomen striped with dark bars, the tiny, ever-busy head, the wings, newly made of water; you enter every sweet-scented window, open silken doors, penetrate the bridal chamber of the most fragrant love, discover a drop of diamond dew, and from every house you visit you remove honey, mysterious, rich and heavy honey, thick aroma, liquid, guttering light, until you return to your communal palace and on its gothic parapets deposit the product of flower and flight, the seraphic and secret nuptial sun! Multitude of bees! Sacred elevation of unity, seething schoolhouse. Buzzing, noisy workers process the nectar, swiftly exchanging drops of ambrosia; it is summer siesta in the green solitudes of Osorno. High above, the sun casts its spears into the snow, volcanoes glisten, land stretches endless as the sea, space is blue, but something trembles, it is the fiery, heart of summer, the honeyed heart multiplied, the buzzing bee, the crackling honeycomb of flight and gold! Bees, purest laborers, ogival workers fine, flashing proletariat, perfect, daring militia that in combat attack with suicidal sting; buzz, buzz above the earth's endowments, family of gold, multitude of the wind, shake the fire from the flowers, thirst from the stamens, the sharp, aromatic thread that stitches together the days, and propagate honey, passing over humid continents, the most distant islands of the western sky. Yes: let the wax erect green statues, let honey spill in infinite tongues, let the ocean be a beehive, the earth tower and tunic of flowers, and the world a waterfall, a comet's tail, a never-ending wealth of honeycombs! Pablo Neruda, Odes to Common Things. (Bulfinch; Illustrated edition, May 1, 1994)

Moreover, the revolutionary is intolerant of differing beliefs or ideas, of intellectual challenges or opposition. He demands conformity, which he declares as unity and communality.

I’ve learned that depending on others isn’t a sign of individual weakness, but of communal strength.

I also strongly believe that Partition would have been less bloody if the political leaders had tried to build upon the communal unity created by the events of February 1946, instead of ignoring it. I

The next day was Christmas Eve. In some countries, Christmas Eve is a bigger celebration than Christmas Day. In Canada, Sweden, and Denmark, families open their presents on Christmas Eve. In Italy, they have the Feast of Seven Fishes, during which they eat a lot of fish. Seven, I'd imagine. The French delight in making Buche de Noel, which is a sponge cake frosted and decorated to look exactly like a log. It's a mystery why a dessert masquerading as the limb of a tree would be delightful and appetizing, but they seem to like it. In Russia, on Christmas Eve, they make Kutya, a gloopy mixture of grains, nuts, seeds and honey that is eaten from a communal bowl as a display of unity and a blatant disregard for hygiene. In China, Christmas Eve is the biggest shopping day of the year and they hand each other apples wrapped in cellophane.

Every book adds a grain of humility and humanity to the communal ground that we tread. Writing is the one method that the modern shaman employs to interpret reality and create messages that will provide a beacon of light to other members of our tribe. So long as ignorance, misery, and confusion remain on earth, and people look to expand their state of awareness, books that contribute to the aesthetics of despair, a world composed of mist and shadows cannot be useless. Writing is a personal effort to coexist with the banality, tedium, and anguish of living a fated life. Writing is a shamanistic act of faith because seeking to link thoughts together in order to understand how one fits into nature’s wonderland is a quest for unity and wholeness, the ultimate medicinal poultices that all self-disciplined shaman and alchemistic writers aspire to achieve.

[I]t is significant that in this case, where the sudden amalgamation of a number of isolated cantons into a new political unity might have so naturally suggested the idea of a representative constitution in the modern sense, no trace of any such idea occurs; in fact the very opposite course was followed, and the communal organization was simply reproduced in a far more absurd manner than before. Nowhere perhaps is it so clearly apparent as in this instance, that in the view of antiquity a free constitution was inseparable from the appearance of the sovereign people in person in the primary assemblies, or from a city; and that the great fundamental idea of the modern republican-constitutional state, viz. the expression of the sovereignty of the people by a representative assembly — an idea without which a free state would be a chaos — is wholly modern. Even the Italian polity, although in its somewhat representative senates and in the diminished importance of the comitia it approximated to a free state, never was able in the case either of Rome or of Italia to cross the boundary-line.