Ordination Inspirational Quotes

Perché c’è un ordine segreto. I libri non puoi metterli a caso. L’altro giorno ho riposto Cervantes accanto a Tolstoj. E ho pensato: se vicino ad Anna Karenina c’è Don Chisciotte, di sicuro quest’ultimo farà di tutto per salvarla.

We keep waiting to be crowned, Waiting for the world to judge us worthy of offering our brightest, most empowered and beautiful stuff. But that won’t happen. Your next certification or ordination or degree will do nothing for your expression in the world until you accept how unspeakably worthy and valuable you already are to be here and share yourself with us.

Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd.

I'm not particularly in favor of doctrine or creed, ordination, the elevation of holy texts, the institution of church, or, for that matter, Christianity. Like most religions, it has irreconcilable shortcomings and an unforgivable history. What I do favor is the attempt to make sense of things by living within a story. The Christian story, for good or ill, is my inheritance.

Mastery is more than the co-ordination of muscle and bone. It is about bringing the whole of us to what we do

I miracoli sono autentici e possono verificarsi a dispetto dell'ordine naturale delle cose.

Ordination in the Church of England required a university degree, but most ministers read classics and didn’t study divinity at all, and so had no training in how to preach, provide inspiration or solace, or otherwise offer meaningful Christian support

The lawbreaking itch is not always an anarchic one. In the first place, the human personality has (or ought to have) a natural resistance to coercion. We don't like to be pushed and shoved, even if it's in a direction we might choose to go. In the second place, the human personality has (or ought to have) a natural sense of the preposterous. Thus, just behind my apartment building in Washington there is an official sign saying, Drug-Free Zone. I think this comic inscription may be done because it's close to a schoolyard. And a few years back, one of our suburbs announced by a municipal ordinance that it was a "nuclear-free zone." I don't wish to break the first law, though if I did wish to do so it would take me, or any other local resident, no more than one phone call and a ten-minute wait. I did, at least for a while, pine to break the "nuclear-free" regulation, on grounds of absurdity alone, but eventually decided that it would be too much trouble.

What though some suffer and die, what though they lay down their lives for the testimony of Jesus and the hope of eternal life--so be it--all these things have prevailed from Adam's day to ours. They are all part of the eternal plan; and those who give their "all" in the gospel cause shall receive the Lord's "all" in the mansions which are prepared. . . . We have yet to gain that full knowledge and understanding of the doctrines of salvation and the mysteries of the kingdom that were possessed by many of the ancient Saints. O that we knew what Enoch and his people knew! Or that we had the sealed portion of the Book of Mormon, as did certain of the Jaredites and Nephites! How can we ever gain these added truths until we believe in full what the Lord has already given us in the Book of Mormon, in the Doctrine and Covenants, and in the inspired changes made by Joseph Smith in the Bible? Will the Lord give us the full and revealed account of the creation as long as we believe in the theories of evolution? Will he give us more guidance in governmental affairs as long as we choose socialistic ways which lead to the overthrow of freedom? We have yet to attain that degree of obedience and personal righteousness which will give us faith like the ancients: faith to multiply miracles, move mountains, and put at defiance the armies of nations; faith to quench the violence of fire, divide seas and stop the mouths of lions; faith to break every band and to stand in the presence of God. Faith comes in degrees. Until we gain faith to heal the sick, how can we ever expect to move mountains and divide seas? We have yet to receive such an outpouring of the Spirit of the Lord in our lives that we shall all see eye to eye in all things, that every man will esteem his brother as himself, that there will be no poor among us, and that all men seeing our good works will be led to glorify our Father who is in heaven. Until we live the law of tithing how can we expect to live the law of consecration? As long as we disagree as to the simple and easy doctrines of salvation, how can we ever have unity on the complex and endless truths yet to be revealed? We have yet to perfect our souls, by obedience to the laws and ordinances of the gospel, and to walk in the light as God is in the light, so that if this were a day of translation we would be prepared to join Enoch and his city in heavenly realms. How many among us are now prepared to entertain angels, to see the face of the Lord, to go where God and Christ are and be like them? . . . Our time, talents, and wealth must be made available for the building up of his kingdom. Should we be called upon to sacrifice all things, even our lives, it would be of slight moment when weighed against the eternal riches reserved for those who are true and faithful in all things. [Ensign, Apr. 1980, 25]

In other words, the canon is inspired; the community is illumined to understand, embrace, interpret, and obey it. Jesus taught that there is a qualitative distinction between the prophets and the tradition of the elders who were Israel’s teachers after the Old Testament canon was closed (Mt 15:2, 6). Similarly, Paul distinguishes between the foundation-laying era of the apostles and the building-erecting era of the ordinary ministers who follow after them (1Co 3:11 – 12). Although Paul could appeal to no human authority higher than his own office, he encouraged Timothy to recall the gift he received at his ordination, “when the council of elders [presbyteriou] laid their hands on you” (1Ti 4:14). None of us, today, is a Moses. None is a Paul or a Peter. We are all “Timothys,” no longer adding to the apostolic deposit, but guarding and proclaiming it (1Ti 6:20). The apostolic era has now come to an end; the office was a unique one, for a unique stage of redemptive history, a period of time used by God for the drafting of the new covenant constitution.

Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd. And, to our mind, this was the very reason his friend cherished him.

Each and every member of The Church of Jesus Christ of Latter-day Saints bears a personal responsibility to learn and live the truths of the Savior's restored gospel and to receive by proper authority the ordinances of salvation. We should not expect the Church as an organization to teach or tell us all of the things we need to know and do to become devote disciples and endure valiantly to the end (see Doctrine and Covenants 121:29). Rather, our individual responsibility is to learn what we should learn, to live as we know we should live, and to become what the Master would have us become. . . . Our individual responsibility to learn truth, to love truth, and to live according to truth is increasingly important in a world that is "in commotion" (Doctrine and Covenants 45:26) and grows ever more confused and wicked. We cannot expect simply to attend Church meetings and to participate in programs and thereby receive all of the spiritual fortification and protection that will enable us to "withstand in the evil day, and having done all, to stand" (Ephesians 6:13). Certainly inspired leaders and activities help and support individual and family efforts to grow spiritually. But the ultimate responsibility for developing spiritual strength and stamina rests upon each and every member of the Church.

Each and every member of The Church of Jesus Christ of Latter-day Saints bears a personal responsibility to learn and live the truths of the Savior's restored gospel and to receive by proper authority the ordinances of salvation. We should not expect the Church as an organization to teach or tell us all of the things we need to know and do to become devoted disciples and endure valiantly to the end (see Doctrine and Covenants 121:29). Rather, our individual responsibility is to learn what we should learn, to live as we know we should live, and to become what the Master would have us become. . . . Our individual responsibility to learn truth, to love truth, and to live according to truth is increasingly important in a world that is "in commotion" (Doctrine and Covenants 45:26) and grows ever more confused and wicked. We cannot expect simply to attend Church meetings and to participate in programs and thereby receive all of the spiritual fortification and protection that will enable us to "withstand in the evil day, and having done all, to stand" (Ephesians 6:13). Certainly inspired leaders and activities help and support individual and family efforts to grow spiritually. But the ultimate responsibility for developing spiritual strength and stamina rests upon each and every member of the Church.

I read Dickens and Shakespear without shame or stint; but their pregnant observations and demonstrations of life are not co-ordinated into any philosophy or religion: on the contrary, Dickens's sentimental assumptions are violently contradicted by his observations; and Shakespear's pessimism is only his wounded humanity. Both have the specific genius of the fictionist and the common sympathies of human feeling and thought in pre-eminent degree. They are often saner and shrewder than the philosophers just as Sancho-Panza was often saner and shrewder than Don Quixote. They clear away vast masses of oppressive gravity by their sense of the ridiculous, which is at bottom a combination of sound moral judgment with lighthearted good humor. But they are concerned with the diversities of the world instead of with its unities: they are so irreligious that they exploit popular religion for professional purposes without delicacy or scruple (for example, Sydney Carton and the ghost in Hamlet!): they are anarchical, and cannot balance their exposures of Angelo and Dogberry, Sir Leicester Dedlock and Mr Tite Barnacle, with any portrait of a prophet or a worthy leader: they have no constructive ideas: they regard those who have them as dangerous fanatics: in all their fictions there is no leading thought or inspiration for which any man could conceivably risk the spoiling of his hat in a shower, much less his life. Both are alike forced to borrow motives for the more strenuous actions of their personages from the common stockpot of melodramatic plots; so that Hamlet has to be stimulated by the prejudices of a policeman and Macbeth by the cupidities of a bushranger. Dickens, without the excuse of having to manufacture motives for Hamlets and Macbeths, superfluously punt his crew down the stream of his monthly parts by mechanical devices which I leave you to describe, my own memory being quite baffled by the simplest question as to Monks in Oliver Twist, or the long lost parentage of Smike, or the relations between the Dorrit and Clennam families so inopportunely discovered by Monsieur Rigaud Blandois. The truth is, the world was to Shakespear a great "stage of fools" on which he was utterly bewildered. He could see no sort of sense in living at all; and Dickens saved himself from the despair of the dream in The Chimes by taking the world for granted and busying himself with its details. Neither of them could do anything with a serious positive character: they could place a human figure before you with perfect verisimilitude; but when the moment came for making it live and move, they found, unless it made them laugh, that they had a puppet on their hands, and had to invent some artificial external stimulus to make it work.

He was a good, even a shining light as a Castalian to the extent that he had a many-sided mind, tirelessly active in scholarship as well as in the art of the Glass Bead Game, and enormously hard-working; but in character, in his attitude toward the hierarchy and the morality of the Order he was a very mediocre, not to say bad Castalian. The greatest of his vices was a persistent neglect of meditation, which he refused to take seriously. The purpose of meditation, after all, is adaptation of the individual to the hierarchy, and application in it might very well have cured him of his neurasthenia. For it infallibly helped him whenever, after a period of bad conduct, excessive excitement, or melancholia, his superiors disciplined him by prescribing strict meditation exercises under supervision. Even Knecht, kindly disposed and forgiving though he was, frequently had to resort to this measure. There was no question about it: Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestiblity he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd. And, to our mind, this was the very reason his friend cherished him.

But the inspired writers, early in Old Testament history, recognized there is one exception or limitation to our divinely mandated obligation of civil obedience: whenever an ordinance or official command would require that we disobey God’s will or His Word. The

Istruitevi, perché avremo bisogno di tutta la nostra intelligenza. Agitatevi, perché avremo bisogno di tutto il nostro entusiasmo. Organizzatevi, perché avremo bisogno di tutta la nostra forza. [da L'Ordine Nuovo, anno I, n. 1, 1° maggio 1919]

The shortness of High Renaissance is typical of the fate of all the periods of classical style in modern times; since the end of feudalism the epochs of stability have been nothing but short episodes. The rigorous formalism of the High Renaissance has certainly remained a constant temptation for later generations, but, apart from short, mostly sophisticated, and educationally inspired movements, it has never prevailed again. On the other hand, it has proved to be the most important undercurrent in modern art; for even though the strictly formalistic style, based on the typical and the normative, was unable to hold its own against the fundamental naturalism of the modern age, nevertheless, after the Renaissance, a return to the incoherent, cumulative, co-ordinating formal methods of the Middle Ages was no longer possible. Since the Renaissance we think of a work of painting or sculpture as a concentrated picture of reality seen from a single and uniform point of view - a formal structure that arises from the tension between the wide world and the undivided subject opposed to the world. This polarity between art and the world was mitigated from time to time, but never again abolished. It represents the real inheritance of Renaissance.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Individualismul este firea omului care îşi justifică în mod spontan certitudinile verificabile prin certitudini inverificabile (considerate, acestea din urmă, de ordin superior); este omul care găseşte în mod spontan în sine puterea de a explica văzutele prin nevăzute şi de a prefera „siguranţei” pipăibilului „nesiguranţa” gânditului; omul care poate împinge încrederea în ierarhia certitudinilor sale până acolo încât să afirme că cele ce se văd sunt trecătoare, iar cele ce nu se văd sunt veşnice.

There are many types of teachers out there from many traditions. Some are very ordinary and some seem to radiate spirituality from every pore. Some are nice, some are indifferent, and some may seem like sergeants in boot camp. Some stress reliance on one’s own efforts, others stress reliance on the grace of the guru. Some are very available and accessible, and some may live far away, grant few interviews, or have so many students vying for their time that you may rarely get a chance to talk with them. Some seem to embody the highest ideals of the perfected spiritual life in their every waking moment, while others may have many noticeable quirks, faults and failings. Some live by rigid moral codes, while others may push the boundaries of social conventions and mores. Some may be very old, and some may be very young. Some may require strict commitments and obedience, while others may hardly seem to care what we do at all. Some may advocate very specific practices, stating that their way is the only way or the best way, while others may draw from many traditions or be open to your doing so. Some may point out our successes, while others may dwell on our failures. Some may stress renunciation or even ordination into a monastic order, while others seem relentlessly engaged with “the world.” Some charge a bundle for their teachings, while others give theirs freely. Some like scholarship and the lingo of meditation, while others may never use or even openly despise these formal terms and conceptual frameworks. Some teachers may be more like friends or equals that just want to help us learn something they happened to be good at, while others may be all into the hierarchy, status and role of being a teacher. Some teachers will speak openly about attainments, and some may not. Some teachers are remarkably predictable in their manner and teaching style, while others swing wide in strange and unpredictable ways. Some may seem very tranquil and mild mannered, while others may seem outrageous or rambunctious. Some may seem extremely humble and unimposing, while others may seem particularly arrogant and presumptuous. Some are charismatic, while others may be distinctly lacking in social skills. Some may readily give us extensive advice, and some just listen and nod. Some seem the living embodiment of love, and others may piss us off on a regular basis. Some teachers may instantly click with us, while others just leave us cold. Some teachers may be willing to teach us, and some may not. So far as I can tell, none of these are related in any way to their meditation ability or the depths of their understanding. That is, don’t judge a meditation teacher by their cover. What is important is that their style and personality inspire us to practice well, to live the life we want to live, to find what it is we wish to find, to understand what we wish to understand. Some of us may wander for a long time before we find a good fit. Some of us will turn to books for guidance, reading and practicing without the advantages or hassles of teachers. Some of us may seem to click with a practice or teacher, try to follow it for years and yet get nowhere. Others seem to fly regardless. One of the most interesting things about reality is that we get to test it out. One way or another, we will get to see what works for us and what doesn’t, what happens when we do certain practices or follow the advice of certain teachers, as well as what happens when we don’t.