Maurice Strong Quotes

To be strong, to keep calm and to trust - they were still the one hope.

I’m doing the best I can. Getting old, that’s what it is. I’ll be fifty-three at the feast of Saint Michael. I’m no longer as strong as you are, young sirs,’ said the ferryman.

I have often thought, during these conferences, about the comment that Maurice Maignan, one of the first companions of Ozanam, made after a retreat: "One thought strikes me. All the means of sanctification which the preacher proposes and develops require a strong soul...I will not profit from exercises designed for strong souls. O my God, show me the exercises designed for feeble souls. Would the saints have forgotten or disdained them? Yet even if the saints did not think of these poor souls, who are nevertheless most numerous, You, Lord, my mercy, have not abandoned them. You Yourself, Good Master, have burdened Yourself with them. I know that better than anyone. I am one of those souls, and I bless You for having revealed to the weak and the little ones what You do not always accord to the valiant and the strong.

As the crowning act in the great drama of deception, Satan himself will personate Christ...Now the great deceiver will mak it appear that Christ has come...resembling the description of the Son of God givenby John in the Revelation. Revelation 1:13-15 He claims to have changed the Sabbath to Sunday, and commands all to hallow the day which he has blessed...This is the strong, almost overmastering delusion. The Great Controversy--p.624 In Satan's personation of Christ and his public stand against Christ and the law of God, we see the fulfillment of Daniel 8:25,"He will destroy many and take his stand against the Prince of princes.

The colt closed its eyes. I was still kneeling next to it and something felt wrong. “I think it stopped breathing.” Maurus knelt beside me. The colt’s chest was definitely not moving. I bent and pressed my ear to its chest. The wet hide was slick and warm. “His heart is beating,” I said, “but weak and fast.” Maurice rubbed the colt’s chest briskly, but it did not start breathing. He strongly massaged the spine along its neck and smacked its flank, but it did not respond. He grimaced with sadness. “So close, little son. So close! Why won’t you breathe?” Owiti seemed on the verge of tears. “Let me try,” I said. I had once seen my cousin breathe into a lamb’s nostrils after a rough birth to prompt its respiration. The lamb had not resuscitated. But I needed to try whatever I could to help the newborn colt. I lifted the colt’s heavy head into my lap and opened my mouth wide, wrapping my lips around its soft nostrils. Holding its mouth closed with a hand pressed above and below its jaws, I breathed into it. Its lungs inflated, and I paused. The air spilled out. I filled its lungs and let them deflate again. I kept up a rhythm breathing into the nostrils, its lungs swelling and spilling like bellows, but it would not breathe on its own. Tears sprang to my eyes. The colt was so beautiful—new life still damp with the dew from the dawn of creation. A loud cry erupted from my heart and I slugged its chest with the heel of my palm, commanding it with all my love and hope, “Ata khayav likhiot—You must live!” The colt snorted and bucked in a spasm, kicked its long legs and jerked up its head, eyes wide open. He began inhaling and exhaling. I looked at Maurus, delighted. He regarded me with open wonder, then pulled me up off my knees into a crushing hug. He lifted me over his head like a straw doll and twirled around once, then set me down and repeated his ecstatic dance with Owiti. When he had set Owiti back on the dirt floor, Maurus beamed at me. “Did I just witness a miracle? Tell me the truth. Can you command the spirit of life?” “Of course not,” I said, laughing. “I’m Martis, not Mithras! No man tells the spirit what to do.” Yet in that moment in the lamp-lit stable, I knew what the Tanakh calls Ruach ha’Kodesh, the Whole Breath. The one breath the newborn colt and I shared, the very same breath the Giver of Life shared with man, blowing into Adam’s nostrils. The mutual breath of all existence.

Asia had a very strong dislike for Maurice. She never saw what Cedes liked about him so much. In her eyes he was a lowlife bum, who didn’t deserve someone like her sister.

[T]he one whom the men called Arsène Lupin, but whom the officers called simply the Hero, the one who we used to say was as brave as d'Artagnan, as strong as Porthos... And as mysterious as Monte Cristo[.]

The seven official founders were as follows: •  Michael Cusack from Carron, County Clare, a teacher •  Maurice Davin from Carrick-on-Suir, County Tipperary, a farmer •  John Wyse Power, a journalist, editor of the Leinster Leader and an ‘associate of the extreme section of Irish Nationalism’ •  James K. Bracken, a building contractor and a monumental mason from Templemore, County Tipperary, who was a prominent member of the Irish Republican Brotherhood •  Joseph P. O’Ryan, who was born in Carrick-on-Suir and practised as a solicitor in Callan and Thurles •  John McKay, a Belfast man then working as a journalist with the Cork Examiner •  District Inspector St George McCarthy, who was born in Bansha, County Tipperary and who was a member of the Royal Irish Constabulary stationed at Templemore THE UNOFFICIAL LIST As well as the official founders a number of other people are reputed to have been present at the meeting. They include Frank Moloney from Nenagh, William Foley from Carrick-on-Suir and Thurles residents T.K. Dwyer, Charles Culhane, William Delahunty, John Butler and Michael Cantwell. There is a strong Kilkenny tradition that Henry Joseph Meagher, father of the famous Lory, Jack Hoyne, who played on Kilkenny’s first All-Ireland winning side in 1904, and a third Tullaroan man, Ned Teehan, also attended the foundation meeting

Ten strong things were created in the world (of which the one that comes after is stronger than that which preceded). A mountain is strong, but iron can hew it in pieces; the fire weakens the iron; the water quenches the fire; the clouds carry off the water; the wind disperses the clouds; the living body resists the wind; fear enervates the body; wine abolishes fear; sleep overcomes wine, and death is stronger than all together; yet it is written (Prov. x. 2), "And alms delivereth from death" (the original word has two meanings, righteousness and alms). Bava Bathra, fol. 10, col. 1.

When Maurice Duplessis came to power in 1944, it was the start of a critical period in Quebec’s political history. People would later call that period the ‘Great Darkness.’ The Duplessis administration was first and foremost about anticommunism, the use of strong-arm tactics against trade unions, and an invincible political machine. His party often enjoyed the very active support of the Roman Catholic Church in electoral campaigns. And you know how powerful the Church is, miss…” Lucie pushed Alice’s photo toward the librarian. “And what does this have to do with these orphans? How is this little eight-year-old girl involved in all this?

286AD and is carried by a black Roman commander called Maurice during the reign of the emperor Maximian. Maurice’s entire legion, known as the Theban because they were conscripts from Egypt, of six thousand six hundred men were all Christians. This was extremely rare in ancient Roman history. The army was strongly pagan and remained so until the Emperor Constantine.

Cloak of Green, Elaine Dewar asked Maurice Strong why he didn’t enter politics to achieve his goal of causing the collapse of the industrialized nations. He said

SUBUD received a land grant at the Crestone/Baca Community in Colorado from the Manitou Foundation. The Monitou Foundation was founded by shadowy former UN official and Agenda 21 architect Maurice Strong. Strong resides in China.

Two such misfits in the nineteenth century had a particularly strong influence on the later existentialists: Søren Kierkegaard and Friedrich Nietzsche. Neither was an academic philosopher: Kierkegaard had no university career, and Nietzsche was a professor of Greek and Roman philology who had to retire because of ill health. Both were individualists, and both were contrarians by nature, dedicated to making people uncomfortable. Both must have been unbearable to spend more than a few hours with. Both sit outside the main story of modern existentialism, as precursors, but had a great impact on what developed later.

A year later, Maurice Rappaport at the University of California in San Francisco announced results that told the same story, only more strongly so. He had randomized eighty young newly diagnosed male schizophrenics admitted to Agnews State Hospital into drug and non-drug groups, and although symptoms abated more quickly in those treated with antipsychotics, both groups, on average, stayed only six weeks in the hospital. Rappaport followed the patients for three years, and it was those who weren’t treated with antipsychotics in the hospital and who stayed off the drugs after discharge that had—by far—the best outcomes. Only two of the twenty-four patients in this never-exposed-to-antipsychotics group relapsed during the three-year follow-up. Meanwhile, the patients that arguably fared the worst were those on drugs throughout the study. The very standard of care that, according to psychiatry’s “evidence base,” was supposed to produce the best outcomes had instead produced the worst. “Our findings suggest that antipsychotic medication is not the treatment of choice, at least for certain patients, if one is interested in long-term clinical improvement,” Rappaport wrote. “Many unmedicated-while-in-hospital patients showed greater long-term improvement, less pathology at follow-up, fewer rehospitalizations, and better overall functioning in the community than patients who were given chlorpromazine while in the hospital.