Text

  1 Text|         sandals on his feet' "(Acts 13:25).~We should note especially
  2 Text|            a chosen vessel" (Acts 9:15) and "stewards of the mysteries
  3 Text|          that do not exist" (Rom. 4:17).~St. Paul however narrows
  4 Text|            who lives in me" (Gal. 2:20).~All the Saints of the
  5 Text|      sandals on his feet' "(Acts 13:25).~We should note especially
  6 Text|          complete His work" (John 4:34).~Just as in the initial
  7 Text|          above every name" (Phil. 2:6-9).~From this supremely
  8 Text|           gift of Christ" (Ephes. 4:7) is shown forth as "a chosen
  9 Text|             if they were eventually able to be characterised as those
 10 Text|            opposite, kenosis is the abundance of love and power and life.~
 11     | according
 12 Text|            of their own "feats" or "achievements", but only of their "sufferings",
 13 Text|           of responsibility for his actions.~In the field of Biblical
 14     | after
 15     | again
 16 Text|       ecstasy' of an unprecedented 'alchemy'. And G. Xenopoulos satirised
 17     | alone
 18     | already
 19 Text|       saying he was "no one".~If we analyse each of the above cases,
 20 Text|           in Biblical cosmology and anthropology, and 'vanity' therefore
 21     | any
 22 Text|      identity, responded completely apophatically by saying he was "no one".~
 23 Text|   concerning him in the Acts of the Apostles, "As John was finishing
 24 Text|        words, which at first glance appear to be scandalous, being '
 25 Text|             journey, to be the most appropriate and convenient time to claim
 26 Text|            basic question of Plato. Approximately the same problem was expressed
 27 Text|             new - there is also the archetypal figure of Ulysses who, when
 28 Text|          characteristic and sublime archetype for us is the Son and Word
 29 Text|            Son and Word of God the "arm" of the Father.~The Apostle
 30 Text|         figure of Ulysses who, when asked about his identity, responded
 31 Text|        seeing his corruptible life 'assimilated' completely by Christ.~We
 32 Text|          does not mean reduction or bankruptcy. Precisely the opposite,
 33 Text|             Philosophy, is the most basic question of Plato. Approximately
 34 Text|           senses". This is the "new bearing", which is said to have
 35 Text|         Rimbaud "I am someone else" bears witness to an incandescent '
 36     | became
 37     | because
 38     | become
 39     | been
 40     | beginning
 41 Text|            indifferent to our moral behaviour, but rather influences it
 42     | beyond
 43 Text|            has no place either (the book of Ecclesiastes is a special
 44 Text|          the form of a slave, being born in human likeness. And being
 45 Text|          decays', the inner man is 'built up'. And when he has 'emptied'
 46 Text|             or whether you become a burnt offering through a martyr'
 47 Text|              If the entire Creation came "out of nothing" through
 48     | can
 49 Text|           Ecclesiastes is a special case, but this is not the time
 50 Text|           analyse each of the above cases, we shall see that, together,
 51 Text|            beings.~God created both categories of personal beings (angels
 52 Text|           originally saw the direct causal relationship between the
 53 Text|          the earth.~The concept of 'chance' has no place in Biblical
 54 Text|          were eventually able to be characterised as those who "suffered the
 55 Text|             7) is shown forth as "a chosen vessel" (Acts 9:15) and "
 56 Text|  appropriate and convenient time to claim praise and self-attestation.
 57 Text|           indicative testimonies in classical literature - both the older
 58 Text|             Homeric "no one", it is clear that we have here a device
 59 Text|            end, namely the greatest climax of his life.~It is at this
 60 Text|          earthly journey draws to a close, the more he feels that
 61 Text|              everything is made and co-exists from the moment that the
 62 Text|          human beings) in order to "collaborate" in the salvation of the
 63 Text|           am not he. No, but one is coming after me; I am not worthy
 64 Text|             this is not the time to comment upon it).~Since everything
 65 Text|          which is infinite love and communion - called "interpenetration"
 66 Text|           of Him who sent me and to complete His work" (John 4:34).~Just
 67 Text|       totally new form of aesthetic compunction or poetic magic, the power
 68 Text|         differs from the earth.~The concept of 'chance' has no place
 69 Text|              incompatible' with the conception of divinity at that time.
 70 Text|       completely by Christ.~We read concerning him in the Acts of the Apostles, "
 71 Text|             himself, and hastens to confess the words "not I". For this
 72 Text|           upon reaching the highest conquest, sees himself precisely
 73 Text|            sufferings", and in fact considered themselves privileged if
 74 Text|          Christ. The secular person considers the 'fulfilment' of work,
 75 Text|          the divine essence than to continually fulfil "the will of the
 76 Text|            the most appropriate and convenient time to claim praise and
 77 Text|            the mysteries of God" (1 Cor. 4:1).~The notion precisely
 78 Text|             means that he makes the correlation of his life with Christ -
 79 Text|           made worthy of seeing his corruptible life 'assimilated' completely
 80 Text|            has no place in Biblical cosmology and anthropology, and 'vanity'
 81 Text|          subsequently, in the whole course of the divine economy, that
 82 Text|           death - even death on the Cross. Therefore God also highly
 83 Text|           have here a device of the cunning Ulysses, to rid himself
 84 Text|              just as the outer man 'decays', the inner man is 'built
 85 Text|      difficult, as it demands a new decision for obedience and sacrifice
 86 Text|          angels are on the one hand defined in theology as "liturgical
 87 Text|      probably more difficult, as it demands a new decision for obedience
 88 Text|          measure of being in God is derived.~If the "will of the Father"
 89 Text|          the highest 'due', ie. the determinant power for life and death,
 90 Text|        human, on the other hand, by developing "according to the measure
 91 Text|     beginning, nor upon the further development of his work, but at the
 92 Text|           clear that we have here a device of the cunning Ulysses,
 93     | did
 94 Text|          existence can be radically differentiated from existence in Christ.
 95 Text|          the first is probably more difficult, as it demands a new decision
 96 Text|          vigilance in the form of a dilemma within the framework of
 97 Text|             Paul originally saw the direct causal relationship between
 98 Text|            but rather influences it directly, we are not entitled to
 99 Text|          magic, the power of which "dismantles all the senses". This is
100 Text|              with the conception of divinity at that time. St. Paul said, "
101 Text|              he will exclaim almost doxologically: "It is no longer I who
102 Text|          same problem was expressed dramatically by Shakespeare with the
103 Text|            more his earthly journey draws to a close, the more he
104 Text|             Father" is the highest 'due', ie. the determinant power
105 Text|           This is precisely why the early Fathers of the Church called
106 Text|            the sun differs from the earth.~The concept of 'chance'
107 Text|          wrong when he said, "it is easier to sacrifice your life than
108 Text|           place either (the book of Ecclesiastes is a special case, but this
109 Text|         witness to an incandescent 'ecstasy' of an unprecedented 'alchemy'.
110     | either
111     | else
112 Text|            creation. This is why he emphasises what a great benefaction
113     | end
114 Text|             the divine will.~If the entire Creation came "out of nothing"
115 Text|             it directly, we are not entitled to call this simply a philosophical
116 Text|             of the gift of Christ" (Ephes. 4:7) is shown forth as "
117 Text|           of God, He did not regard equality with God as something to
118 Text|         Acts 13:25).~We should note especially the phrase "as he was finishing...",
119 Text|              Just as in the initial establishment of all things, at the point
120 Text|             privileged if they were eventually able to be characterised
121 Text|           Therefore God also highly exalted Him and gave Him the name
122 Text|         himself completely, he will exclaim almost doxologically: "It
123 Text|            To be or not to be". The exclamation of the French surrealist
124 Text|    existence the things that do not exist" (Rom. 4:17).~St. Paul however
125 Text|          Rimbaud we have, more than existential agony, a totally new form
126 Text|         with God as something to be exploited, but emptied Himself, taking
127 Text|           Shakespeare, the question expresses an intense moral and social
128 Text|           no greater possibility of expressing the divine essence than
129 Text|           God is pronounced - as an expression of the divine will ("God
130 Text|          empty' the futility of the fallen world silently, drop by
131 Text|             by Shakespeare with the familiar phrase "To be or not to
132 Text|         witty tragicality of social farce.~As for the Homeric "no
133 Text|           never spoke of their own "feats" or "achievements", but
134 Text|             to a close, the more he feels that to be 'spent' does
135 Text|         thong of the sandals on his feet' "(Acts 13:25).~We should
136 Text|             for his actions.~In the field of Biblical Revelation,
137 Text|        there is also the archetypal figure of Ulysses who, when asked
138 Text|             Apostle Paul writes the following unprecedented words, which
139 Text|           He said unreservedly: "My food is to do the will of Him
140 Text|             example of St. John the Forerunner is similar to that of the
141 Text|       Christ" (Ephes. 4:7) is shown forth as "a chosen vessel" (Acts
142     | found
143 Text|            from the moment that the founding word of God is pronounced -
144 Text|             of a dilemma within the framework of aesthetic play writing.~
145 Text|              The exclamation of the French surrealist A. Rimbaud "I
146 Text|         essence than to continually fulfil "the will of the Father".
147 Text|      expressed by the Son, but also fulfilled in the Holy Spirit, through
148     | further
149 Text|             whether you 'empty' the futility of the fallen world silently,
150 Text|        unprecedented 'alchemy'. And G. Xenopoulos satirised the
151 Text|            Christ who lives in me" (Gal. 2:20).~All the Saints of
152 Text|          present us with a wondrous gamut of the natural person's
153 Text|         also highly exalted Him and gave Him the name that is above
154 Text|     according to the measure of the gift of Christ" (Ephes. 4:7)
155 Text|       unknown. However, the meaning given to this differs from the
156 Text| unprecedented words, which at first glance appear to be scandalous,
157 Text|    Xenopoulos, the problem does not go beyond the witty tragicality
158 Text|            why he emphasises what a great benefaction it was for God
159 Text|          the Father", justly has no greater possibility of expressing
160 Text|          but at the end, namely the greatest climax of his life.~It is
161 Text|              empty' of himself, and hastens to confess the words "not
162     | here
163 Text|         this way, from the solitary Hermits and Stylites, to the most
164 Text|           Cross. Therefore God also highly exalted Him and gave Him
165 Text|          non being”, known from the History of Philosophy, is the most
166 Text|           but also fulfilled in the Holy Spirit, through all works
167 Text|            social farce.~As for the Homeric "no one", it is clear that
168     | how
169 Text|             found in human form, He humbled Himself and became obedient
170 Text|           of divine life, is almost identical to the notion of kenosis,
171 Text|           who, when asked about his identity, responded completely apophatically
172 Text|             And if this is true for inanimate objects, how much more so
173 Text|           else" bears witness to an incandescent 'ecstasy' of an unprecedented '
174 Text|            to be scandalous, being 'incompatible' with the conception of
175 Text|       reduced', but rather that he 'increases' in Christ. He recognizes
176 Text|          not me".~Parallel to these indicative testimonies in classical
177 Text|           because this agony is not indifferent to our moral behaviour,
178 Text|          Trinitarian life, which is infinite love and communion - called "
179 Text|         moral behaviour, but rather influences it directly, we are not
180 Text|          John 4:34).~Just as in the initial establishment of all things,
181 Text|           already mentioned secular instances, as much as the sun differs
182 Text|       objects, how much more so for intellectual and spiritual beings, ie.
183 Text|           the question expresses an intense moral and social vigilance
184 Text|             and communion - called "interpenetration" by the Fathers - between
185     | into
186 Text|          which is said to have been introduced to poetry by Rimbaud.~In
187     | its
188 Text|           essence with the Father", justly has no greater possibility
189 Text|             being” and “non being”, known from the History of Philosophy,
190     | last
191 Text|          slave, being born in human likeness. And being found in human
192 Text|            testimonies in classical literature - both the older and the
193 Text|             defined in theology as "liturgical spirits sent for service".
194 Text|               It is no longer I who live, but Christ who lives in
195 Text|            who live, but Christ who lives in me" (Gal. 2:20).~All
196 Text|            doxologically: "It is no longer I who live, but Christ who
197 Text|     aesthetic compunction or poetic magic, the power of which "dismantles
198 Text|           only natural that this is maintained in existence again only
199     | makes
200 Text|          your earthly life. Perhaps Malaparte was not wrong when he said, "
201 Text|            burnt offering through a martyr's death. In fact, the first
202 Text|      Stylites, to the most tortured martyrs. For it does not matter
203 Text|         means unknown. However, the meaning given to this differs from
204 Text|            differs from the already mentioned secular instances, as much
205 Text|            is presented with almost metaphysical agony, a matter of life
206 Text|            the most characteristic 'mode of existence' of divine
207 Text|     self-evident that even the last mustard seed has its place and value -
208     | My
209 Text|            15) and "stewards of the mysteries of God" (1 Cor. 4:1).~The
210 Text|             4:17).~St. Paul however narrows that general benefaction
211 Text|       economy, that being in Christ necessarily presupposes the fulfilment
212     | never
213 Text|          place and value - which is non-negotiable - in the whole plan of the
214     | nor
215 Text|              Acts 13:25).~We should note especially the phrase "as
216 Text|          demands a new decision for obedience and sacrifice at each moment
217 Text|          humbled Himself and became obedient to the point of death -
218 Text|          this is true for inanimate objects, how much more so for intellectual
219 Text|          whether you become a burnt offering through a martyr's death.
220 Text|     Biblical Revelation, namely the Old and New Testament, the same
221 Text|     classical literature - both the older and the new - there is also
222 Text|           bankruptcy. Precisely the opposite, kenosis is the abundance
223 Text|         angels and human beings) in order to "collaborate" in the
224 Text|            Father.~The Apostle Paul originally saw the direct causal relationship
225     | other
226     | our
227 Text|        recognizes that, just as the outer man 'decays', the inner
228 Text|             to rid himself from the outset of every notion of responsibility
229 Text|      theatrical work "I am not me".~Parallel to these indicative testimonies
230 Text|      benefaction to human beings in particular, and indeed to his own self.
231     | Perhaps
232 Text|            between the three divine Persons, is expressed only as 'kenosis'.
233 Text|          that is above every name" (Phil. 2:6-9).~From this supremely
234 Text|           known from the History of Philosophy, is the most basic question
235 Text|       non-negotiable - in the whole plan of the divine economy. And
236 Text|          the framework of aesthetic play writing.~In A. Rimbaud we
237 Text|            aesthetic compunction or poetic magic, the power of which "
238 Text|             have been introduced to poetry by Rimbaud.~In Xenopoulos,
239 Text|               justly has no greater possibility of expressing the divine
240 Text|            convenient time to claim praise and self-attestation. The
241 Text|            see that, together, they present us with a wondrous gamut
242 Text|            In Plato, the problem is presented with almost metaphysical
243 Text|         being in Christ necessarily presupposes the fulfilment of the divine
244 Text|          fact considered themselves privileged if they were eventually
245 Text|        death. In fact, the first is probably more difficult, as it demands
246 Text|             founding word of God is pronounced - as an expression of the
247 Text|             person's philosophical, psychological and even sociological questioning.~
248 Text| psychological and even sociological questioning.~In Plato, the problem is
249 Text|            worldly existence can be radically differentiated from existence
250 Text|             than your self!"~At any rate, the example of St. John
251 Text|           struggles in Christ, upon reaching the highest conquest, sees
252 Text|            completely by Christ.~We read concerning him in the Acts
253 Text|            increases' in Christ. He recognizes that, just as the outer
254 Text|           does not mean that he is 'reduced', but rather that he 'increases'
255 Text|         self-emptying does not mean reduction or bankruptcy. Precisely
256 Text|             form of God, He did not regard equality with God as something
257 Text|    originally saw the direct causal relationship between the divine will
258 Text|           asked about his identity, responded completely apophatically
259 Text|           outset of every notion of responsibility for his actions.~In the
260 Text|       notion precisely of "person", revealed by the Trinitarian God Himself
261 Text|            In the field of Biblical Revelation, namely the Old and New
262 Text|             the cunning Ulysses, to rid himself from the outset
263 Text|          things that do not exist" (Rom. 4:17).~St. Paul however
264 Text|             to "collaborate" in the salvation of the world. That is why
265 Text|           to untie the thong of the sandals on his feet' "(Acts 13:25).~
266 Text|         alchemy'. And G. Xenopoulos satirised the problem with the theatrical
267 Text|     fulfilment' of work, that is to say the completion of the journey,
268 Text|         completely apophatically by saying he was "no one".~If we analyse
269 Text|           first glance appear to be scandalous, being 'incompatible' with
270 Text|           the above cases, we shall see that, together, they present
271 Text|          that even the last mustard seed has its place and value -
272 Text|              who was made worthy of seeing his corruptible life 'assimilated'
273 Text|      reaching the highest conquest, sees himself precisely then as
274 Text|            time to claim praise and self-attestation. The one who struggles in
275 Text|              very good', then it is self-evident that even the last mustard
276 Text|           which "dismantles all the senses". This is the "new bearing",
277 Text|         liturgical spirits sent for service". The human, on the other
278 Text|            through all works of the seven-day Creation. This is precisely
279     | shall
280     | should
281 Text|             Christ" (Ephes. 4:7) is shown forth as "a chosen vessel" (
282 Text|        futility of the fallen world silently, drop by drop from your
283 Text|              John the Forerunner is similar to that of the Apostle Paul,
284 Text|           not entitled to call this simply a philosophical problem.~
285     | Since
286 Text|       Himself, taking the form of a slave, being born in human likeness.
287 Text|              psychological and even sociological questioning.~In Plato, the
288 Text|    completion in this way, from the solitary Hermits and Stylites, to
289     | someone
290     | something
291 Text|           book of Ecclesiastes is a special case, but this is not the
292 Text|           more he feels that to be 'spent' does not mean that he is '
293 Text|          also fulfilled in the Holy Spirit, through all works of the
294 Text|             theology as "liturgical spirits sent for service". The human,
295 Text|             so for intellectual and spiritual beings, ie. angels and human
296 Text|            reason, the Saints never spoke of their own "feats" or "
297 Text|            vessel" (Acts 9:15) and "stewards of the mysteries of God" (
298 Text|        Saints of the Church saw the struggle of completion in this way,
299 Text|       self-attestation. The one who struggles in Christ, upon reaching
300 Text|            the solitary Hermits and Stylites, to the most tortured martyrs.
301 Text|             most characteristic and sublime archetype for us is the
302 Text|          and it was so") - so it is subsequently, in the whole course of
303 Text|         characterised as those who "suffered the divine".~ ~
304 Text|   achievements", but only of their "sufferings", and in fact considered
305 Text|           instances, as much as the sun differs from the earth.~
306 Text|         work, he said, 'What do you suppose that I am? I am not he.
307 Text|             Phil. 2:6-9).~From this supremely unique example of Christ
308 Text|           exclamation of the French surrealist A. Rimbaud "I am someone
309     | taking
310 Text|              namely the Old and New Testament, the same question of 'being'
311 Text|        Parallel to these indicative testimonies in classical literature -
312 Text|      satirised the problem with the theatrical work "I am not me".~Parallel
313     | themselves
314 Text|             the one hand defined in theology as "liturgical spirits sent
315     | there
316     | these
317 Text|             not worthy to untie the thong of the sandals on his feet' "(
318     | those
319     | Though
320 Text|           the Fathers - between the three divine Persons, is expressed
321     | together
322 Text|           and Stylites, to the most tortured martyrs. For it does not
323 Text|           than existential agony, a totally new form of aesthetic compunction
324     | towards
325 Text|             not go beyond the witty tragicality of social farce.~As for
326 Text|             9).~From this supremely unique example of Christ Himself,
327 Text|           non being' is by no means unknown. However, the meaning given
328 Text|             For this reason He said unreservedly: "My food is to do the will
329 Text|        after me; I am not worthy to untie the thong of the sandals
330     | up
331 Text|      mustard seed has its place and value - which is non-negotiable -
332 Text|    cosmology and anthropology, and 'vanity' therefore has no place
333     | very
334 Text|            shown forth as "a chosen vessel" (Acts 9:15) and "stewards
335 Text|            intense moral and social vigilance in the form of a dilemma
336 Text|             his life.~It is at this vital point that worldly existence
337 Text|      struggle of completion in this way, from the solitary Hermits
338     | were
339     | whom
340     | within
341 Text|            I am someone else" bears witness to an incandescent 'ecstasy'
342 Text|      problem does not go beyond the witty tragicality of social farce.~
343 Text|              they present us with a wondrous gamut of the natural person'
344 Text|            Holy Spirit, through all works of the seven-day Creation.
345 Text|            at this vital point that worldly existence can be radically
346 Text|         about whom the Apostle Paul writes the following unprecedented
347 Text|         framework of aesthetic play writing.~In A. Rimbaud we have,
348 Text|           Perhaps Malaparte was not wrong when he said, "it is easier
349     | Yet