| They don " t know what they are doing. Have pity on them, oh, Jesus! Thanks. Anonymous 25 октября 2016, 01:00 Dear editors, I will post this comment every day until you guys let it get on Thank you, http://americaneedsfatima.org/forms/E16560A.html I ask you to please SHARE this petition with your friends. It is really important Please join me in defending Holy Mary against a CONTEMPTIBLE attack May Our Lady reward you! Director America Needs Fatima www.anf.org P.S. For more information regarding this exhibit, go here: http://www.pravoslavie.ru/english/97520.htm Jean Millman 24 октября 2016, 18:00 God sees all and will judge all those who deface our Blessed Mother, the mother of our Lord and Savior Jesus Christ who died for all our sins. Peace be with all of you who believe in our God and Lord and Savior. Jack 20 октября 2016, 01:00 Quo vadis Estonia ?????????? Terrie 19 октября 2016, 01:00 The devil is trying hard but remember that Mary has the power to step on him . He try at the beginning and now again but no matter what he won " t succeed. Holy Mary mother of God pray for us sinners now and at the hour of our death. Amen krista truong 18 октября 2016, 23:00 This is sick! Please remove this hideous sign asking people to kick the Mother of God! Cheri leclerc 18 октября 2016, 21:00 I agree with one other persons comment... Let the Curator or person responsible for this stand there and get kicked in the nuts! Our Lady is strong! She can see who has made this hideous " art " ,see who is kicking it,see who allows this monstrosity to Her to take place! God can see too! This is a blatant act of irreverence to the The Mother Of God, and God does not like these things...you guilty ones should ask for forgiveness and see to it this irreverent show is removed. God has a tool he uses called WRATH! Colleen Meegan 18 октября 2016, 21:00 AT Brooklyn Dave: Forgive me, but these awful " Talmudists " to which you refer are Jews, like Jesus, Mary & Joseph. I have the utmost respect for our Jewish sisters & brothers, without whom we would not be Christians at all. |
| The antinomy formulated above in the context of Hawking’s model can be now rephrased as an affirmative proposition on the constitution of creation: God, creating the world out of nothing, sets up the difference between IU (quantum universe with a compact topology of a four-dimensional sphere and imaginary time) in the realm of intelligible creation, and the visible universe VU in the realm of sensible creation. Interpreted from this perspective, Hawking’s model can be seen as an attempt to describe this diaphora between IU and VU, as it is seen from within the VU (that is, in terms of physics and mathematics). This thought can be illustrated with the help of the diagram in figure 5.4: Figure 5.4 As argued earlier, the diaphora, being a constitutive element of the creatio ex nihilo, provides the indication that there is the logos of creation, that is, the transcendent source of the whole contingent creation. This is the common logos of both IU and VU; the meaning of what we say about the presence of this logos can be expressed in the formula that both IU and VU have nonbeing as the ground of their being. 384 This leads us in turn to the conclusion that quantum cosmology, and Hawking’s model in particular, provide the tools to reveal the relational ontology of both the intelligible (mathematical) and the empirical (visible) universe. This means, in turn, that the models of creation out of nothing in physical cosmology can be used in a theologically mediated way as indications of the divine rationality, which yet stands behind the contingent creation. 305 See, e.g., Athanasius of Alexandria Contra gentes 8, 34, 38, 40 [ET: p. 7, p. 22, p. 24, p. 25]. 306 Irenaeus of Lyons Against the Heresies 3.5.3, 3.24.2, 4.5.1, 5.29 [ET: ANF p. 418, pp. 458 – 459, p. 460, p. 558]. 320 Athanasius of Alexandria De incarnatione verbi Dei 14 [ET: p. 42]. It is similar to the thought of Irenaeus on recapitulation of the whole creation in the incarnation. 321 It is exactly this necessity that is revealed in the science of the contingent world order. The difficulty of science, however, is to recognize that the necessity of the laws and processes it investigates is not absolute in itself, that is, to recognize that the necessary laws are yet contingent. |
| The gnostic Gospels see the ultimate human predicament as the need for enlightenment. The handed-down Gospels see it as the need for forgiveness, a new orientation, and a place in the people of God. In Matthew, Jesus speaks of his blood as the blood ‘of the covenant, which is poured out for many for the forgiveness of sins’ (26.28). In Mark, Jesus announces that he came ‘not to be served but to serve, and to give his life a ransom for many’ (10.45). The Jesus of the handed-down Gospels died and rose again to save the entire person from oblivion. The heavenly Christ of the gnostic Gospels promised salvation to only the non-material human aspect, the contents of the disposable container. Meeting Jesus and his Self-Attesting Words of Power The church’s embrace of the individuality of the four Evangelists, and its apparent confidence that even the differences among them were a blessing rather than a problem to be overcome, rested on something else as well. Sympathetic readers and hearers of the handed-down Gospels felt that through these books they encountered the real Jesus and divine power. In his recommendation to Hadrian, Aristides anticipates that the emperor might be able to ‘judge the glory of his [Christ’s] presence from the holy gospel writing’ (Greek of Barlaam 15.1). 305 Justin, who had heard many a sophist declaim, stresses that Christ ‘was not a sophist’, but instead ‘His word was the power of God’ (1 Apol. 14). He believed it was manifest that ‘no word or act of His [Christ’s] can be found fault with’ (Dial. 35). Here is how he describes to Trypho his own experience of ‘the words of Christ’ mediated through the memoirs of the apostles: Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them. If, then, you have any concern for yourself, and if you are eagerly looking for salvation, and if you believe in God, you may – since you are not indifferent to the matter – become acquainted with the Christ of God, and, after being initiated, live a happy life. (Dial. 8.2 ANF) |
| “Since we have been vouchsafed a larger and more perfect teaching, God having no longer spoken by the prophets, but ‘having in these last days spoken to us by His Son,’ let us show forth a conversation far higher than theirs, and suitable to the honor bestowed on us. Strange would it be that He should have so far lowered Himself, as to choose to speak to us no longer by His servants, but by His own mouth, and yet we should show forth nothing more than those of old. They had Moses for their teacher, we, Moses’ Lord. Let us then exhibit a heavenly wisdom worthy of this honor, and let us have nothing to do with the earth.” Let us have nothing to do with the earth. We will see now how Christians expressed their new life in the elevation of marriage, and the embrace of holy virginity. 2 Corinthians 5:17. McVey (1989), p. 425. These powerful words from Isaiah (LXX) 8:10b, 9a, and again 10b, are chanted as a troparion during the Service of Great Compline. Cf. Essey (1989) The Liturgikon, Engelwood, NJ: Antakya Press, pp. 76-77. Leviticus 26:25. St. Matthew 6:33. St. Matthew 10:28. 2 St. Timothy 3:12. Philippians 1:29. St. Mark 8:34-35. Ephesians 1:3. Philippians 3:20. St. Luke 11:13. 2 Corinthians 4:18. St. John 17:3. St. James 1:25. St. Matthew 5:17-20. St. John Chrysostom, Homily 16 on the Gospel of St. Matthew , Vol. 10, pp. 103-115. This entire homily is devoted to explaining just how Christ did not abolish the Law, but fulfilled it. At the same time Chrysostom would agree with Tertullian who wrote, “The New Testament is compendiously short, and freed from the minute and perplexing burdens of the Law.” Against Marcion, ANF, Vol. 3, p. 349. St. John Chrysostom, Homily 19 on the Statues, NPNF, Vol. 9, p. 469. As an example of this St. John writes, “If under the law it is necessary for a thief to give four-fold, how much more under grace?” Homily 52 on the Gospel of St. Matthew , NPNF, Vol. 10, p. 326. And another example, “If, where the getting of wealth was allowed, and the enjoyment of it, and the care of it, there was such provision made for the [ sic ] succoring the poor, how much more in that Dispensation, where we are commanded to surrender all we have?” St. John Chrysostom, Homily 4 on Ephesians, NPNF, p. 69. |
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