Dei Journey Quotes

Travel releases spontaneity. You become a godlike creature full or choice, free to visit the stately pleasure domes, make love in the morning, sketch a bell tower, read a history of Byzantium, stare for one hour at the face of Leonardo da Vinci's 'Madonna dei fusi.' You open, as in childhood, and--for a time--receive this world. There's visceral aspect, too--the huntress who is free. Free to go, free to return home bringing memories to lay on the hearth.

When you travel you become invisible if you want. I do want. I like to be the observer. What makes these people who they are Could I feel at home here No one expects you to have the stack of papers back by Tuesday or to check messages or to fertilize the geraniums or to sit full of dread in the waiting room at the protologist’s office. When travelling you have the delectable possibility of not understanding a word of what is said to you. Language becomes simply a musical background for watching bicycles zoom along a canal calling for nothing from you. Even better if you speak the language you catch nuances and make more contact with people. Travel releases spontaneity. You become a godlike creature full of choice free to visit the stately pleasure domes make love in the morning sketch a bell tower read a history of Byzantium stare for one hour at the face of Leonardo da Vinci’s Madonna dei fusi. You open as in childhood and – for a time – receive this world. There’s the visceral aspect too – the huntress who is free. Free to go Free to return home bringing memories to lay on the hearth.

Christ has no body now but yours, No hands, no feet on earth but yours, Yours are the eyes with which He looks Compassion on this world, Yours are the feet with which He walks to do good, Yours are the hands, with which He blesses all the world.

it is God Himself who made this possible, by assuming human flesh in Jesus Christ. In doing so, He humanized His divinity, but He also divinized humanity, and thus He sanctified—made holy—everything that fills up a human life: friendship, meals, family, travel, study, and work.

When I blessed those three … I saw three hundred, three hundred thousand, thirty million, three billion … white, black, yellow, of all the colors, all the combinations that human love can produce.

Enrich Diversity-Avtar As an organization that is committed to build equitable and inclusive culture to sustain diversity, we suggest you start here. Whether you have policies and practices or you are looking to start your journey to inclusion, the best way to is to start with assessing yourself. It helps to chart the way forward when you understand where you are and what it will take to go further. Our Assessment frameworks are backed by years of deep research and insights from working with diverse organizations and teams across industries and geographies. Participate in the country’s largest DEI analytics exercises for an opportunity to be recognized as a Best Company and also to benchmark your practices against the Industry Best Practices.

Yet even more than He made man and woman for the sake of work, He made work for the sake of man and woman— because only through work could they become truly godlike. It's

And on the seventh day God finished His work … and He rested … from all His work which He had done” (Genesis 2:2). Thus, work itself is something divine, something God Himself does. So

Penetration was unnecessary, he explained, because the Church was already there—in Catholics who were busy at their work. He told an interviewer: “I hope the time will come when the phrase ‘the Catholics are penetrating all sectors of society’ will go out of circulation because everyone will have realized that it is a clerical expression…. [They] have no need to ‘penetrate’ the temporal sector for the simple reason that they are ordinary citizens, the same as their fellow citizens, and so they are there already.

Thus, the founder of Opus Dei, though he was a priest, did not seek to gather power to the clergy. In fact, he wanted the Catholic laity to discover their own dignity and assume the responsibilities that came with baptism.

The two-tiered spirituality created an artificial separation between the clergy and the laity—and thus between the Church and the world.

In 1965, in the Council's “Decree on the Ministry and Life of Priests” (Pres-byterorum ordinis, 10), the Church proposed a new institutional form, called the “personal prelature.” Such an institution could accommodate both clergy and lay members cooperating to accomplish specific pastoral tasks.

St. Augustine once defined peace as “tranquility in order “The plan of life is what finally imposed a spiritual order on my ordinary days. And that order was the necessary precondition of peace.

Our identification with Christ is a permanent thing; our communion with Christ is as constant as the state of grace in our souls. You and I are the Church; that is our

Opus Dei's authority extends only to the personal spiritual formation of its members.

St. Josemaria diagnosed this tendency to overwork as a sickness of the spirit. That was before the word “workaholism” was coined. St. Josemaria called the condition “professionalitis”— suggesting a corruption of something good.

Wrong. Christ was not our substitute but our representative, and since His saving passion was representative, it doesn't exempt us from suffering but rather endows our suffering with divine power and redemptive value.

Spreading the love of Jesus Christ is a duty of all Christians. We can't keep our faith unless we give it away.

The second-century Letter to Diognetus put it beautifully: “As the soul is in the body, so Christians are in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world…. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible.

One corporate executive faced this spiritual crisis and went on a pilgrimage to Calcutta, India, to seek the advice of Mother Teresa. She spoke sharply with him. She told him to go back home to Wisconsin and be a good CEO so that his company might prosper and keep many people gainfully employed. “Bloom where you're planted,” she told him, so that in Milwaukee the Missionaries of Charity would never find “the poorest of the poor.

Josemaria, in his life and ministry, showed that it is possible for Catholics to have both a priestly soul and a lay mentality. It is possible for both priests and laypeople. He revered the work of religious orders; and their saints, such as St. Ignatius Loyola and St. Therese of Lisieux, had no small influence on his spirituality. For many years his spiritual director was a Jesuit, and the founder trained the first members of Opus Dei with St. Therese's Story of a Soul. We can hear echoes of St. Ignatius's phrase “contemplatives in action” in St. Josemaria's “contemplatives in the middle of the world.” We can hear echoes of St. Therese's “Little Way” in the founder's own emphasis on “little things.” Still, by divine disposition, his ways were distinctively not their ways.

Nevertheless, secularity, like any good thing, can be overdone. In our zeal to laicize our piety, we shouldn't leave people guessing whether we're Christians. That would be every bit as unnatural as wearing a monk's habit over one's work clothes. Our secularity should never lapse into secularism.

the heart of Opus Dei is the Christian experience of divine filiation. God is our Father. We are His children in Christ Jesus, the eternal Son; thus, gathered together around His table, the Church is the family of God on earth, as the Trinity is the Family of God in heaven.

We would have a poor idea of marriage and of human affection if we were to think that love and joy come to an end when faced with such difficulties. It is precisely then that our true sentiments come to the surface. Then the tenderness of a person's gift of himself takes root and shows itself in a true and profound affection that is stronger than death.

God instituted sacrifice not for His own sake but for our sake. The sacrificial law is a means to God's glorious end: it disciplines His people, focusing their attention on worship, gratitude, sorrow for sin, the need for purity, and the necessity of renouncing everything in order to cling to God.

Driven by petty ambition, we serve only ourselves. St. Josemaria put it well: “Those who are ‘ambitious,’ with small, personal, miserable ambitions, cannot understand that the friends of God should seek to achieve something through a spirit of service and without such'ambition.' “ We should never confuse Christian humility and modesty with a will to underachieve.

Thus, far from thinking that works produced by man's own talent and energy are in opposition to God's power, and that the rational creature exists as a kind of rival to the Creator, Christians are convinced that the triumphs of the human race are a sign of God's grace and the flowering of His own mysterious design.

Through Malachi, God chastises them for “thinking that the Lord's table may be despised” (Malachi 1:7). That's strong language, but it rings true. A man who insists that he loves his wife while he lavishes the finest gifts upon his mistress does not truly love his wife.

The little things we do are the building blocks of the big things God has planned, in our lives, in history, and in the spinning out of the cosmos. Indeed, little things matter so much to us because they matter so much to God. That is the plain meaning of Jesus's parable of the talents (Matthew 25:14—31)—a parable of ambition. Twice in that parable Jesus portrays the master (representing God) as saying, “Well done, good and faithful servant; you have been faithful over a little, I will set you over much; enter into the joy of your master.

Thus, there is a hidden grandeur in the most ordinary things. St. Josemaria saw this, and he had little patience for those would-be saints with romantic inclinations who saw ordinary life as merely an obstacle to true greatness.

Isn't it true,” St. Josemaria once said, “that you have seen the need to become a soul of prayer, to reach an intimacy with God that leads to divinization? Such is the Christian faith as always understood by souls of prayer.” And as if to prove the “always” part, he goes on to quote St. Clement of Alexandria, who wrote around the year 203 A.D.: “A man becomes God, because he loves whatever God loves.

It would be more accurate to say that human fatherhood is metaphorical, a temporal sign of an eternal reality. God's fatherhood is true fatherhood in the truest sense.

Sebbene uno scenario monopolista potrebbe non essere augurabile, è innegabile che il traveler’s journey, a oggi, sia quantomeno frammentario e dispersivo. Poter iniziare la ricerca, usufruire dei contenuti, finalizzare la prenotazione aerea e alberghiera e ricevere assistenza sulla destinazione senza mai uscire dall’ecosistema Google sarebbe un miglioramento esponenziale in termini di user experience.

God is the eternal Father of Jesus Christ. And God is Father of those who live in Jesus Christ, through baptism.

Modern covenant research, however, showed me something entirely different. An ancient covenant was more than a contract. It was the means by which two unrelated parties struck a family bond. They became siblings, spouses, or parent and child. Marriage was a covenant; adoption was a covenant. With His covenant, then, God was not just laying down a law. He was raising up a family. The inevitable consequence of covenant is divine filiation.

He’d asked one of his employees, an Ecuadoran named José Maria, to go to town and buy him an iPod and load it up with a playlist he’d entitled “Ranch Music.” It consisted largely of film scores. Cuts from Ennio Morricone like “The Good, the Bad, and the Ugly,” the theme from A Fistful of Dollars, “L’Estasi Dell’oro (The Ecstasy of Gold),” and “La Resa dei Conti (For a Few Dollars More),” Elmer Bernstein’s theme from The Magnificent Seven, “The Journey,” and “Calvera’s Return,” and Jerome Moross’ theme from The Big Country. Big, wonderful, rousing, swelling, sweeping, triumphalist music from another era. It was music that simply wasn’t made anymore. The pieces were about tough (but fair) men under big skies on horseback, their women waiting for them at home, and bad guys—usually Mexicans—to be vanquished. In

Il viaggio della memoria. Imparino i vivi dal destino dei morti.’ She translates slowly: ‘The journey into memory. May the living learn from the fate of those who died.

Cuts from Ennio Morricone like “The Good, The Bad, and The Ugly,” “Theme from A Fistful of Dollars,” “L’estasi dell’oro (The Ecstasy of Gold),” “La resa dei conti (For a Few Dollars More)”; Elmer Bernstein’s “The Magnificent Seven Theme,” “The Journey,” and “Calvera’s Return”; and Jerome Moross’s “Theme from The Big Country.” Big, wonderful, rousing, swelling, sweeping, triumphalist music from another era. It was music that simply wasn’t made anymore. The pieces were about tough (but fair) men under big skies on horseback, their women waiting for them at home, and bad guys—usually Mexicans—to be vanquished.

Con lui non c'era mai niente di stabile, di definitivo, di acquisito una volta per tutte. Anche l'argomentazione più solida, tenuta in serbo per metterlo in difficoltà, si ritorceva contro chi l'aveva avanzata, volgendosi a favore di Dick. Come altri incantano i serpenti, lui incantava le idee, faceva in modo che sostenessero quello che voleva, poi, quando lo avevano sostenuto, esigeva che sostenessero il contrario, e loro gli obbedivano di nuovo. Una conversazione con lui non assomigliava a uno scambio di opinioni, ma a un giro sulle montagne russe in cui l'altro assumeva il ruolo del passeggero e lui quello del vagone, dei binari e delle leggi della fisica.