Ka Paul Quotes

A sacramental understanding of the world is simply a shorthand way of describing the psalmist’s claim that "The earth is the Lord’s and all that is in it, the world, and those who live in it" (Ps. 24:1), echoed in Paul’s claim that in the Creator God "we live and move and have our being" (Acts 17:28).

Eds atbildot kaut ko noņurd un piedāvā Bovenam apsēsties, negaidīti pieminēdams fragmentu no "Voldenas", kad ar žestu norāda uz vienīgo krēslu istabā. Toro teica, ka viņa mājā esot trīs krēsli, Eds ieminas. Viens vientulībai, otrs draudzībai un trešais sabiedrībai. Man ir tikai viens krēsls vientulībai. Ja vēl piemer klāt gultu, varbūt sanāk divi draudzībai.

Tiho sam išao ka svom kraju... siguran da će poslednji otkucaj mog srca biti utisnut na poslednjoj stranici mog rada i da će smrt uzeti samo već mrtvog čoveka.

Unë zotëroj vetëm trupin tim; një njeri krejt i vetmuar, që ka vetëm trupin e tij, nuk mund të fiksojë kujtimet; ato i kalojnë anash. Nuk duhet të ankohem: vetë doja të isha i lirë.

«See on tõepoolest kõige parem Misery lugu, mis sa kunagi kirjutanud oled, ja ma tahan nii väga teada, millega see lõpeb.» «Mina tahan seda ka teada, Annie» ütles Paul. Naine vaatas talle ehmunult otsa. «Aga... sina ju tead?» «Kui ma raamatu kirjutamist alustan, siis ma arvan alati, et tean, millega see lugu kord lõpeb, aga tegelikult pole see kunagi täpselt nii läinud.»

Osa temast — see osa, mis isegi toimetajate kõige paremaid ja ausamaid soovitusi põlglikult kuulas — protesteeris, et naine on hulll, et pole mingit võimalust ära arvata, mis talle meeldib ja mis mitte; et mida ta ka teha püüaks ikka oleks see ainult üks sitahäda. Aga teine osa, palju mõistlikum, ei olnud sellega nõus. Küll ta juba aru saaks, kui Paul õige asjaga hakkama on saanud. Õige asja kõrval näeks see jama, mille ta eelmisel õhtul Annie'le lugeda andis, see jama, mille kirjutamiseks tal kulus kolm päeva ja lugematul arvul valestarte, välja nagu hunnik koerasitta hõbedollari kõrval.

How? And why would you care?” I asked and ignored the angry glance Paul was directing at me. “He is a pathetic excuse for a vampire, don't you see? Feasting on animals!” He scoffed. “He thought he could change me, too. To be ‘strong’ like him, but I can tell you that there is no strength in hiding in the shadows drinking animal blood. The blood of humans…” he paused, making a deep and audible sniff with his nose. “…is just too enticing. Too delicious. Strengthening.” “You’re a monster!” I yelled, the realization that Janet had been the temptation he was talking about finally sinking in. “A monster? Now, now…what would Salem think if you called us such names? He and I are no different, you know? I imagine it will be little time at all before he drains you of blood, too.” “You are wrong about him. He’s different!” Why had he said ‘too’? Paul was about to say something to me but Kim shook her head. “This isn't the time or place, Paul,

The result has been an approach to youth ministry that has reflected two disastrous decisions. First, we have stratified the one body of Christ into generational segments, moving children and young people out of the ecclesial center of worship into effectively “parachurch” spaces, even if they’re still officially in the church building. By doing so, we have tacitly denied the unity and catholicity of the body, worshiping in ways that run counter to Paul’s remarkable proclamation that “there is one body and one Spirit, just as you were called to the one hope that belongs to your call; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all” (Eph. 4:4–6). More significantly, given our concerns about formation and the rehabituation of our loves, this segmentation of the body of Christ into generational castes eliminates one of the most powerful modes of habit-formation: imitation. If young people are always and only gathered with and by themselves, how will they learn from exemplars, those model saints in the local congregation who have lived a lifetime with Jesus?

Instead of the rationalist, intellectualist model that implies, “You are what you think,” Paul’s prayer hints at a very different conviction: “You are what you love.

Gratë t’u nënshtrohen burrave të vet, porsi Zotit; përsè burri asht kryet e grues, ashtu sikursè Krishti asht kryet e Kishës, asht shëlbuesi i trupit të sajë. E sikursè Kisha i nënshtrohet Krishtit, kështu edhe gratë t’u nënshtrohen në gjithçka burrave të vet. E ju, burra, dueni gratë tueja, ashtu si Krishti ka dashtë Kishën e për tê edhe ka dhanë jetën, për ta bâ shenjte, tue e pastrue me anën e gurrës së ujit të shoqnueme me fjalë, me njet që ta bânte Kishën e vet t’i dalë para tanë lumní, pa asnjë dangë apo hije rrudhe a çfarëdo të mete tjetër të ngjashme me këto, por shenjte e të panjollë. Kështu edhe burrat e kanë me detyrë t’i duen gratë e veta sikursè duen trupin e vet, përsè kush don gruen e vet, don vetvetin. Më të vërtetën, kurrkush deri më sot s’e ka mëni trupin e vet; përkundra, e ushqen e e kujdeson, ashtu si bân Krishti me Kishë, përsè, jemi gjymtyrë të trupit të tij. Për ketë arsye burri ka me lanë babën e vet e nanën e vet e ka me u bashkue me gruen e vet e të dy se bashkut kanë me u bâ një trup i vetëm. Ky mister asht përnjëmend i madh; e thom këtë në kuptimin e Krishtit e të Kishës së tij. Prandej edhe secili prej jush ta duejë gruen e vet si vetvetin, e grueja të jetë plot nderim ndaj burrit

To you this is a great mystery, but for me death holds no mystery: just three corpses, the ka of which are already travelling into the Far West. I am simply here to ease their way, like a midwife at birth,

It is Augustine who is really the patron saint of the Reformation – and only because the Reformers saw Augustine’s theology as a powerful expression of a robustly Pauline theology. So without wanting to sound overly pious or triumphant, I think it is very important to see that “Reformed theology” was not a sixteenth-century invention. It was a recovery and rearticulation of a basically Augustinian worldview, which was itself first and foremost an unpacking of Paul’s vision of what it meant that Christ is risen.

hindi naman talaga mahirap ang buhay kahit may dumaang bagyo... hindi mo naman kasi kailangan magpakalunod dito eh... pwede ka sumilong o magsuot ng rain coat.