Dei Related Quotes

Delle persone speciali noti soprattutto l'assenza; dei sorrisi, dei tocchi, della maniera di darti felicità in un attimo.

These observations strongly support the understanding that “us” refers to God in his Triune nature, and therefore, that the imago Dei refers to our relationality. Like God, we are created to live life as an “us,” not just as an “I.” But

third understanding of the imago Dei also gained popularity in the twentieth century, though it too had historical predecessors. In the early part of the twentieth century, Karl Barth argued that the central defining feature of the imago Dei is human relationality. Hence, this view is called the relational view of the imago Dei. Humans are created in the image of the Triune God and thus are meant to find their essence and destiny in community with one another and with God The following three essays offer arguments in favor of each of these views.

È del tutto naturale che chiunque detenga il potere desideri sopprimere la ricerca "incontrollata". Il perseguimento senza restrizioni del sapere ha una lunga storia e ha sempre prodotto una concorrenza non voluta. I potenti vogliono una "linea sicura di indagini", in grado di dare origine soltanto a quei prodotti e a quelle idee che possono venir controllati e, cosa più importante, a cose che consentano alla maggior parte dei profitti di venir rastrellati appunto da chi vi ha investito mezzi e uomini "dall'alto". Sfortunatamente, un universo aleatorio e pieno di variabili relative non può assicurare una simile "linea sicura d'indagine

(…) the Manichaean stands in the same relation to his stomach as the demiurge and his sons stand to the world, which is to say that he is a maker of light. The microcosm repeats the macrocosm. (…) Chewing, swallowing, and digestion work to separate the dark matter of food, evacuated in stools, from its luminous and divine part, the "limb of God" [membrum dei], which brings about the return to pure light. (…) thanks to the luminosity trapped within his body (otherwise known as the sanctitas), the elect is able to filter the light by separating out what is unclean and keeping intact the filtered part, which is then liberated and restored to the world from on high. (…) According to the fine formula of the Chinese Manichaeans, "The universe is the pharmacy where the luminous bodies heal

In effect, as attorney general, Barr, a leading figure in the newly emergent Catholic right—with its ties to Opus Dei, a mysterious fringe sect with roots in fascist Spain—was bringing in a new strain of religious authoritarianism and theocratic nationalism to join forces with Trumpism on their way to collision after collision with the US Constitution. All this in a world of decadence and depravity tied to figures like Jeffrey Epstein and Ghislaine Maxwell, whose pedophile operation trafficked in underage girls as young as eleven, and also had links to Russian intelligence.

Traditional public relations, internal communications, and executive communications exist to reinforce the status quo…. [T]hat means force-fitting messaging, restricting what people know to control what we want them to feel, and limiting what they do. Becoming conscious communicators by applying a DEI lens to our work means expanding the topics, options, and actions our audience can experience — making room.

Traditional public relations, internal communications, and executive communications exist to reinforce the status quo…. [T]hat means force-fitting messaging, restricting what people know to control what we want them to feel, and limiting what they do. Becoming conscious communicators by applying a DEI lens to our work means expanding the topics, options, and actions our audience can experience — making room.

Il tradimento ci pone di fronte alla più grande tragedia dei rapporti umani: l'inconoscibilità dell'altro.

The Genesis account of the advent of mankind (Adam-man) is far more eloquent and significant than a casual reading of the passage in English might suggest. In this majestic “Poem of the Dawn” or “Hymn of Creation” (cf. H. Orton Wiley, Christian Theology, Vol. I, Nazarene Publishing House, Kansas City, Mo., pp. 450 ff.), the metaphorical use of the terms “dust,” “image,” “likeness,” “create,” “made,” “breath of life,” and others, contributes much to biblical understanding of man, sin, redemption, holiness, and all the implications of “grace” in relation to man. The writer of the Genesis story chose his words carefully. In 1:26 he tells us that God said, “Let us make man in our image after our likeness,” and (1:27) then, “God created man in his own image … male and female created he them.” Strangely, the second account (Genesis 2) introduces a most mundane and earthy note to the almost too idealistic and incredible first description. “The Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life [‘lives, ’ Hebrew plural, here]; and man became a living being” (Gen. 2:7; RSV). Note the progress; formed, breathed into, and then the process of becoming. There will be no attempt made here to formulate any theory of man's appearance on earth. These terms are noted to suggest that the wording gives room for more than one interpretation. However, no attempt to interpret these passages from the standpoint of modern science should be permitted to obscure the main ideas proposed in Genesis 1—2. This is not a scientific account nor was it in any sense intended to be. The role of science is to unpack all the facts possible which are built into man and his history and world. But the meaning of man and his universe must be derived from another source. And it is this meaning that the biblical story seeks to impart. This starkly beautiful, unembroidered introduction to man as made in his Creator's image establishes the fundamental religious meaning of man as he stands in relationship to God and to nature. This noble concept must precede and throw light upon all that the Hebraic-Christian teaching will assume about man—a sinful creature as of now, yet created in the Imago Dei.

La locuzione "la verità" può essere anagrammata in una ventina di modi diversi. Tre di questi sono particolarmente significativi: relativa, rivelata, evitarla. [...] La verità relativa - nota che l'anagramma funziona anche al plurale: le verità relative - allude all'idea che stiamo cercando di definire: quella cioè che esistono punti di vista diversi, in generale rispettabili se praticati in buona fede, e che ciascuno di essi contiene qualcosa che può aiutarci. La verità, insomma, si dice al plurale e nasce dal confronto rispettoso dei punti di vista.