Text

  1 Text|            of His goodness" (Rom. 2:4), is not made less by the
  2 Text|              of his life (2 Cor. 12:7-12), we will see that his
  3 Text|             in a position either to abide by or violate the divine
  4     | above
  5 Text|      multitude of revelations ("the abundance of Revelations") which God
  6 Text|         will, and their function in accordance with this within the entire
  7 Text|          and confesses that only on account of the highest honour given
  8 Text|         faith undergoing trials. It achieves this by directly consoling,
  9 Text|          the fullness and immediate action of divine Love, which does
 10 Text|            God contributes, is made active) or "teleioutai" (that is,
 11 Text|          thinking that this painful adventure throughout his life was
 12 Text|           St Paul speaks about the "affliction" of his life (2 Cor. 12:
 13     | again
 14 Text|  instructive and comforting to look ahead with such spiritual armour
 15 Text|       surprise, before the strange "alchemy' of the name chosen by St
 16     | all
 17 Text|      teleioutai". However a careful analysis of the verbs shows that
 18 Text|         suffering", about which the Ancients also spoke, is, it seems,
 19 Text|             as determinative of one another- this would lend itself to
 20     | anyone
 21 Text|             something like that was apparently intense, which is why Paul
 22 Text|             anyone else to know and appreciate the absolute antithesis
 23 Text|     theoretical level.~To correctly approach the curious "bi-polarity"
 24 Text|              an "angel".~This is an appropriate point to recall a fundamental
 25 Text|           ahead with such spiritual armour at the unknowable contingencies
 26 Text|            He simply prayed. He had asked about this often in his
 27 Text|       principle codices as the most authentic.~If we accept that "satan"
 28 Text|      contingencies and events which await us, as we have entered this
 29 Text|           indispensable, since the "beatings" (ie. the slaps in the face),
 30     | becoming
 31     | before
 32     | beginning
 33 Text|             he could boast, without being "foolish", but does not
 34 Text|      angelic' (ie. ev-angelical and beneficial) or 'satanic' beings. This
 35 Text|             various ways that it is bestowed.~From the answer of our
 36 Text|             Paul was certainly in a better position than anyone else
 37 Text|     correctly approach the curious "bi-polarity" of the mixed name that
 38 Text|             that he is justified in boasting about is his ailments: "
 39 Text|            tormented the vulnerable body of the Apostle to the Nations.
 40 Text|           permanent "trauma", as a "bridle" which would continually
 41 Text|            the Prophets- and in the broader secular wisdom of the Hellenistic
 42 Text|           hope and a comfort (it is called "expectation" among the
 43     | cannot
 44 Text|              teleioutai". However a careful analysis of the verbs shows
 45 Text|            curious term.~If we read carefully the paragraph where St Paul
 46 Text|         entrusted to him, he had to carry the permanent "trauma",
 47 Text|            to Damascus, St Paul was certainly in a better position than
 48 Text|         unable to characterise with certainty- St Paul gives a name which
 49 Text|        scholars have been unable to characterise with certainty- St Paul
 50 Text|          highly problematic. He has characterised his illness as an "angel
 51 Text|     tormented him as "satan", it is characteristic that he did not curse it,
 52 Text|       strange "alchemy' of the name chosen by St Paul.~We know that
 53 Text|          the beginning of the third Christian millennium.~ ~
 54 Text|                  In describing the "chronic illness" which tormented
 55 Text|          Manichean dualism. Yet the Church has rejected, and even condemned
 56 Text|          made the above fundamental clarifications, let us now turn to what
 57 Text|     fractures or compromises. It is clear that just as each of the
 58 Text|          the Lord gave him, one can clearly see that this sickness was
 59 Text|            which develops here in a climate of deep gratitude and compunction,
 60 Text|          have, as both a hope and a comfort (it is called "expectation"
 61 Text|        particularly instructive and comforting to look ahead with such
 62 Text|       another. For, what is angelic completely rejects what is satanic,
 63 Text|            a name which is not only composite, but also highly problematic.
 64 Text|             not permit fractures or compromises. It is clear that just as
 65 Text|       climate of deep gratitude and compunction, has nothing to do with
 66 Text|       unprecedented revelations.~In conclusion, let us say that it is for
 67 Text|       Church has rejected, and even condemned this, as a great heresy.
 68 Text|             becomes", under certain conditions, an "angel".~This is an
 69 Text|          humility, which crowns the confession of St Paul, becomes indeed "
 70 Text|           impress. At any rate, the confessional tone of his speech, especially
 71 Text|         relieve him of the torment. Consequently, the Apostle was justified
 72 Text|           genitive, then "angel" is considered an instrument or operation "
 73 Text|         only thing that the Apostle considers that he is justified in
 74 Text|           achieves this by directly consoling, and without seeking to
 75 Text|          Holy Trinity, even if they constitute "another mode of existence"
 76 Text|            armour at the unknowable contingencies and events which await us,
 77 Text|           as a "bridle" which would continually remind him of his human
 78 Text|         false humility here. On the contrary, in gratitude he confesses
 79 Text|           that is, the grace of God contributes, is made active) or "teleioutai" (
 80 Text|          affliction" of his life (2 Cor. 12:7-12), we will see that
 81 Text|          directed by Satan, then of course the whole soteriological
 82 Text|          and angels. These rational creatures of God have been endowed
 83 Text|    expectation" among the people of Crete!), without becoming "foolish"
 84 Text|          shattering humility, which crowns the confession of St Paul,
 85 Text|           of the first section. But curiously, the codices of the manuscripts
 86 Text|      characteristic that he did not curse it, and he did not protest
 87 Text|           the vision on the road to Damascus, St Paul was certainly in
 88 Text|         become proud". However, the danger of something like that was
 89 Text| interdefinitive. However, if we are dealing with the genitive, then "
 90 Text|       develops here in a climate of deep gratitude and compunction,
 91 Text|          placed within the absolute dependence upon the Devil. This would
 92 Text|              satan".~It is both the depth of his education and his
 93 Text|                                  In describing the "chronic illness" which
 94 Text|         remain on the same level as determinative of one another- this would
 95 Text|            that his teaching, which develops here in a climate of deep
 96 Text|        absolute dependence upon the Devil. This would put in question
 97 Text|           there is not an essential difference. And the reason for this
 98 Text|          have presented us with two differing opinions. They are uncertain
 99 Text|          which gives entirely other dimensions to the words of the first
100 Text|     expressing an angelic messenger directed by Satan, then of course
101 Text|         trials. It achieves this by directly consoling, and without seeking
102 Text|       martyr of the Gospel does not display false humility here. On
103 Text|             of satan".~It is beyond doubt that this illness had exceedingly
104 Text|          accept a kind of Manichean dualism. Yet the Church has rejected,
105     | each
106 Text|           entire plan of the divine Economy, which renders them in the
107 Text|   especially in this case, seeks to edify and strengthen the person
108     | else
109 Text|         mixed name that the St Paul employed, it would help to remember
110     | end
111 Text|          creatures of God have been endowed with the highest gift of
112 Text|           has judged them worthy to endure and to suffer. The value
113     | enough
114 Text|          which await us, as we have entered this new year and the beginning
115 Text|            in weakness" which gives entirely other dimensions to the
116 Text|            that faithful people are entitled to have, as both a hope
117 Text|         fact that he had repeatedly entreated God to relieve him of the
118 Text|         words (angel and satan) are equally interdefinitive. However,
119 Text|            that the name "angel" is equivalent to "satan" or to put it
120 Text|    confessional tone of his speech, especially in this case, seeks to edify
121 Text|          shows that there is not an essential difference. And the reason
122 Text|         either to be 'angelic' (ie. ev-angelical and beneficial) or 'satanic'
123 Text|        unknowable contingencies and events which await us, as we have
124 Text|         doubt that this illness had exceedingly tormented the vulnerable
125     | except
126 Text|             the interpreters of the excerpt have presented us with two
127 Text|         constitute "another mode of existence" of the one God, are not "
128 Text|            a comfort (it is called "expectation" among the people of Crete!),
129 Text|         guardian angel", as St Paul experienced it, as one of the many unprecedented
130 Text|           or 'satanic' beings. This explains how Lucifer, one of the
131 Text|             the absolute antithesis expressed by the names "angel" and "
132 Text|           it is that the Love which expresses the "richness of His goodness" (
133 Text|          the genitive case, thereby expressing an angelic messenger directed
134 Text|            of his education and his extraordinarily tested spirit, which therefore
135 Text|            why he does not hide the fact that he had repeatedly entreated
136 Text|            strengthen the person of faith undergoing trials. It achieves
137 Text|          satan". However, since the fall of Lucifer, the words "angel"
138 Text|             Gospel does not display false humility here. On the contrary,
139 Text|            the whole soteriological fate of the human person would
140 Text|          received enough".~However, following this is the significant "
141 Text|         violate the divine will. It follows therefore that they do not
142 Text|      intense, which is why Paul was forced to say twice in the same
143 Text|    perceived pedagogically -another form of "the guardian angel",
144 Text|         Love, which does not permit fractures or compromises. It is clear
145 Text|           highest gift of freedom ('free will'), such that they are
146 Text|            with the highest gift of freedom ('free will'), such that
147 Text|            teleioutai" (that is, is fulfilled) is used, it is plainly
148 Text|             it is plainly about the fullness and immediate action of
149 Text|        rather their will, and their function in accordance with this
150 Text|            the answer that the Lord gave him, one can clearly see
151 Text|      regarding 'rational beings' in general, namely human beings and
152 Text|            endowed with the highest gift of freedom ('free will'),
153 Text|       account of the highest honour given through the multitude of
154 Text|             are not "a part" of the Godhead, but the whole God, so it
155 Text|      expresses the "richness of His goodness" (Rom. 2:4), is not made
156 Text|            this great martyr of the Gospel does not display false humility
157 Text| pedagogically -another form of "the guardian angel", as St Paul experienced
158 Text|           Pharaoh).~If on the other hand we accept that 'satan' is
159 Text|         more than what they see, or hear him say. The only thing
160 Text|       broader secular wisdom of the Hellenistic period. Having had the vision
161 Text|             Paul employed, it would help to remember that the interpreters
162 Text|          condemned this, as a great heresy. Therefore, the term 'satan'
163 Text|           precisely why he does not hide the fact that he had repeatedly
164 Text|            only composite, but also highly problematic. He has characterised
165 Text|          each of the Persons of the Holy Trinity, even if they constitute "
166 Text|           on account of the highest honour given through the multitude
167 Text|         entitled to have, as both a hope and a comfort (it is called "
168 Text|          richness of God's love for humanity for his faithful Apostle.
169 Text|            would lend itself to the idea that St. Paul was trying
170 Text|      plainly about the fullness and immediate action of divine Love, which
171 Text|        spirit, which therefore make imperative a more thorough search for
172 Text|             oxymorons", in order to impress. At any rate, the confessional
173     | indeed
174 Text|           also spoke, is, it seems, indispensable, since the "beatings" (ie.
175 Text|             him with unheard of and ineffable revelations, for which he
176 Text|           the Apostle was justified initially in thinking that this painful
177 Text|              and without seeking to instruct in the long-term on a theoretical
178 Text|          for all of us particularly instructive and comforting to look ahead
179 Text|             angel" is considered an instrument or operation "of satan".
180 Text|            like that was apparently intense, which is why Paul was forced
181 Text|        angel and satan) are equally interdefinitive. However, if we are dealing
182 Text|            the term 'satan' must be interpreted in the nominative case.~
183     | itself
184 Text|       unrivalled education, both in Jewish literature -the Law and
185 Text|           foolish" for what God has judged them worthy to endure and
186 Text|           at least have to accept a kind of Manichean dualism. Yet
187 Text|           in Jewish literature -the Law and the Prophets- and in
188     | least
189 Text|             one another- this would lend itself to the idea that
190     | less
191 Text|           suffer. The value of "the lesson" from "suffering", about
192     | like
193 Text|             remind him of his human limits: "so that I may not become
194 Text|           education, both in Jewish literature -the Law and the Prophets-
195 Text|          seeking to instruct in the long-term on a theoretical level.~
196 Text|       instructive and comforting to look ahead with such spiritual
197     | make
198 Text|            have to accept a kind of Manichean dualism. Yet the Church
199 Text|       curiously, the codices of the manuscripts have retained two texts.
200     | many
201 Text|       become proud".~And this great martyr of the Gospel does not display
202     | me
203 Text|    sufficient for you" could simply mean that "you are not in need
204 Text|          for whatever trials he may meet in this present life. At
205 Text|       thereby expressing an angelic messenger directed by Satan, then
206 Text|    beginning of the third Christian millennium.~ ~
207 Text|        curious "bi-polarity" of the mixed name that the St Paul employed,
208 Text|            they constitute "another mode of existence" of the one
209 Text|            honour given through the multitude of revelations ("the abundance
210     | must
211     | namely
212 Text|           mean that "you are not in need of any other grace, you
213 Text|             as we have entered this new year and the beginning of
214     | now
215 Text|             as how Satan on certain occasions can possibly 'serve' the
216     | often
217 Text|           would put in question the omnipotence of God, or we would at least
218 Text|         considered an instrument or operation "of satan". It seems that
219 Text|     presented us with two differing opinions. They are uncertain as to
220 Text|      interpreters prefer the second option, since this has been preserved
221 Text|          rhetorical "oxymorons", in order to impress. At any rate,
222     | otherwise
223 Text|      nothing to do with rhetorical "oxymorons", in order to impress. At
224 Text|     initially in thinking that this painful adventure throughout his
225 Text|            If we read carefully the paragraph where St Paul speaks about
226 Text|            that it is for all of us particularly instructive and comforting
227 Text|             plan of salvation (in a pedagogical way, as in the plagues of
228 Text|      whatever trials, are perceived pedagogically -another form of "the guardian
229 Text|            other words it was not a penalty. Rather it was again a "
230 Text|          indeed "the key" for us to perceive the endurance of the faithful
231 Text|           from whatever trials, are perceived pedagogically -another form
232 Text|             for my strength is made perfect in weakness" which gives
233 Text|           wisdom of the Hellenistic period. Having had the vision on
234 Text|            him, he had to carry the permanent "trauma", as a "bridle"
235 Text|         divine Love, which does not permit fractures or compromises.
236 Text|            that just as each of the Persons of the Holy Trinity, even
237 Text|           way, as in the plagues of Pharaoh).~If on the other hand we
238 Text|           his faithful Apostle. The phrase "it is sufficient for you"
239 Text|           the human person would be placed within the absolute dependence
240 Text|          pedagogical way, as in the plagues of Pharaoh).~If on the other
241 Text|           fulfilled) is used, it is plainly about the fullness and immediate
242 Text|           answer of our Lord to his plea, Paul recognises and confesses
243 Text|              This is an appropriate point to recall a fundamental
244 Text|          therefore that they do not possess an 'unchanging' nature.
245 Text|            on certain occasions can possibly 'serve' the plan of salvation (
246 Text|           protest to God. He simply prayed. He had asked about this
247 Text|             about this often in his prayer, nothing more.~From the
248 Text|            and vice versa. For this precise reason, our first reaction
249 Text|             to the Nations. This is precisely why he does not hide the
250 Text|        seems that most interpreters prefer the second option, since
251 Text|          trials he may meet in this present life. At the same time it
252 Text|    interpreters of the excerpt have presented us with two differing opinions.
253 Text|         option, since this has been preserved in the principle codices
254 Text|            the key" for the type of pride that faithful people are
255 Text|           has been preserved in the principle codices as the most authentic.~
256 Text|              Rather it was again a "privileged treatment" of Paul, by God.~
257 Text|          composite, but also highly problematic. He has characterised his
258 Text|         literature -the Law and the Prophets- and in the broader secular
259 Text|            curse it, and he did not protest to God. He simply prayed.
260 Text|             this sickness was not a punishment. In other words it was not
261 Text|            Devil. This would put in question the omnipotence of God,
262 Text|            order to impress. At any rate, the confessional tone of
263 Text|           precise reason, our first reaction is one of surprise, before
264 Text|            this curious term.~If we read carefully the paragraph
265 Text|             an appropriate point to recall a fundamental truth regarding '
266 Text|           any other grace, you have received enough".~However, following
267 Text|          our Lord to his plea, Paul recognises and confesses that only
268 Text|        entire worlds, which totally refute one another. For, what is
269 Text|          recall a fundamental truth regarding 'rational beings' in general,
270 Text|         dualism. Yet the Church has rejected, and even condemned this,
271 Text|          what is angelic completely rejects what is satanic, and vice
272 Text|         repeatedly entreated God to relieve him of the torment. Consequently,
273 Text|          meaning that the two words remain on the same level as determinative
274 Text|          employed, it would help to remember that the interpreters of
275 Text|             which would continually remind him of his human limits: "
276 Text|           the divine Economy, which renders them in the end either to
277 Text|           hide the fact that he had repeatedly entreated God to relieve
278 Text|             of the manuscripts have retained two texts. Some write "teleitai",
279 Text|           words "angel" and "satan" reveal more than just an antithesis.
280 Text|              has nothing to do with rhetorical "oxymorons", in order to
281 Text|        Having had the vision on the road to Damascus, St Paul was
282 Text|          richness of His goodness" (Rom. 2:4), is not made less
283     | s
284 Text|        possibly 'serve' the plan of salvation (in a pedagogical way, as
285 Text|           his whole life -and which scholars have been unable to characterise
286 Text|          imperative a more thorough search for the meaning of this
287 Text|             interpreters prefer the second option, since this has been
288 Text|           to the words of the first section. But curiously, the codices
289 Text|        Prophets- and in the broader secular wisdom of the Hellenistic
290 Text|     directly consoling, and without seeking to instruct in the long-term
291 Text|            especially in this case, seeks to edify and strengthen
292 Text|            to say twice in the same sentence, "so that I may not become
293 Text|             occasions can possibly 'serve' the plan of salvation (
294 Text|       except for my ailments".~This shattering humility, which crowns the
295     | should
296 Text|             have been sufficient to show the richness of God's love
297 Text|       careful analysis of the verbs shows that there is not an essential
298 Text|           can clearly see that this sickness was not a punishment. In
299 Text|      However, following this is the significant "for my strength is made
300 Text|            just an antithesis. They signify two entire worlds, which
301 Text|             the "beatings" (ie. the slaps in the face), from whatever
302     | Some
303 Text|            then of course the whole soteriological fate of the human person
304 Text|             paragraph where St Paul speaks about the "affliction" of
305 Text|            confessional tone of his speech, especially in this case,
306 Text|          his extraordinarily tested spirit, which therefore make imperative
307 Text|             to look ahead with such spiritual armour at the unknowable
308 Text|             which the Ancients also spoke, is, it seems, indispensable,
309 Text|          Paul, by God.~However, the statement "my grace is sufficient
310 Text|             of surprise, before the strange "alchemy' of the name chosen
311 Text|             the significant "for my strength is made perfect in weakness"
312 Text|            case, seeks to edify and strengthen the person of faith undergoing
313 Text|             worthy to endure and to suffer. The value of "the lesson"
314 Text|            first reaction is one of surprise, before the strange "alchemy'
315 Text|         that St. Paul was trying to teach endurance in the face of
316 Text|           12), we will see that his teaching, which develops here in
317 Text|             and his extraordinarily tested spirit, which therefore
318 Text|       manuscripts have retained two texts. Some write "teleitai",
319 Text|      instruct in the long-term on a theoretical level.~To correctly approach
320     | there
321     | thereby
322     | These
323 Text|           or hear him say. The only thing that the Apostle considers
324 Text|          was justified initially in thinking that this painful adventure
325 Text|            and the beginning of the third Christian millennium.~ ~
326 Text|    therefore make imperative a more thorough search for the meaning of
327     | though
328     | through
329     | throughout
330 Text|           present life. At the same time it becomes also "the key"
331 Text|          any rate, the confessional tone of his speech, especially
332 Text|           God to relieve him of the torment. Consequently, the Apostle
333 Text|            two entire worlds, which totally refute one another. For,
334 Text|             to carry the permanent "trauma", as a "bridle" which would
335 Text|             was again a "privileged treatment" of Paul, by God.~However,
336 Text|             the Persons of the Holy Trinity, even if they constitute "
337 Text|             to recall a fundamental truth regarding 'rational beings'
338 Text|          the idea that St. Paul was trying to teach endurance in the
339 Text|          clarifications, let us now turn to what St. Paul means when
340 Text|          why Paul was forced to say twice in the same sentence, "so
341 Text|      becomes also "the key" for the type of pride that faithful people
342 Text|            which scholars have been unable to characterise with certainty-
343 Text|        differing opinions. They are uncertain as to whether the word "
344 Text|             they do not possess an 'unchanging' nature. In other words,
345     | under
346 Text|      strengthen the person of faith undergoing trials. It achieves this
347 Text|          the word "satan" should be understood in the nominative or genitive
348 Text|         that God entrusted him with unheard of and ineffable revelations,
349 Text|             spiritual armour at the unknowable contingencies and events
350 Text|  experienced it, as one of the many unprecedented revelations.~In conclusion,
351 Text|       Apostle of the Nations had an unrivalled education, both in Jewish
352 Text|         when he names his otherwise unspecified illness an "angel of satan".~
353     | upon
354     | used
355 Text|           endure and to suffer. The value of "the lesson" from "suffering",
356 Text|             is not made less by the various ways that it is bestowed.~
357 Text|             careful analysis of the verbs shows that there is not
358 Text|           what is satanic, and vice versa. For this precise reason,
359 Text|        rejects what is satanic, and vice versa. For this precise
360 Text|      position either to abide by or violate the divine will. It follows
361 Text|  Hellenistic period. Having had the vision on the road to Damascus,
362 Text|           exceedingly tormented the vulnerable body of the Apostle to the
363 Text|            it, because he would not want others to see him as something
364 Text|         salvation (in a pedagogical way, as in the plagues of Pharaoh).~
365 Text|            made less by the various ways that it is bestowed.~From
366 Text|         strength is made perfect in weakness" which gives entirely other
367     | well
368     | when
369     | where
370 Text|          and in the broader secular wisdom of the Hellenistic period.
371 Text|         uncertain as to whether the word "satan" should be understood
372 Text|         throughout his life was the work of Satan. However, even
373 Text|             They signify two entire worlds, which totally refute one
374 Text|            what God has judged them worthy to endure and to suffer.
375 Text|            retained two texts. Some write "teleitai", and others "
376 Text|            we have entered this new year and the beginning of the
377     | Yet