Friday, December 3, 2010

Mkv Extension Undf Troubleshoot

Testori and The Betrothed, or faith as a way of salvation

The theater stages itself. Through the use of the" theater of Theatre, Giovanni Testori offers his reading of the famous masterpiece of Manzoni. A theater company stages The Betrothed, and the rehearsal becomes evidence not only of that text, but of life. Because the theater is the word you a reality, meat and life, and therefore testing and verification of the written word. The key dynamics identified by Testori is that of power. It is a taste for the power to set in motion, the arrogance Don Rodrigo, the whole story. But this is a taste properly grasped in the spiritual root. This is the same at the end of the rebellion of Satan, who claim to impose God's own terms, putting him in his service. In this sense, the squire of the seventeenth century English man icon becomes "very modern", which reflects true innovator in an age that denies God to affirm man. Even the Unnamed is captured (not told of his conversion) in the fascinating and deadly giddiness of a pond that yearns to expand enormously to become, an exaltation of nell'offuscamento destructive sea. The medal has unlimited necessarily another side of self: the oppression (Possibly deletion) of the other. What stands out particularly evident in the case of the nun of Monza, Testori character which gives great prominence. His misfortune is in fact given rise to an act of power by his parents, who for reasons of social force her to the convent. She is already "illegal" (illegal, we would say today) in the womb, and in this condition will last for a lifetime. Being born and living under the sign of a force that imposes itself, shouts against Providence, reacting as it can and entering illegally. After all questions only to "be herself". But even this road - one of the slogans indisputable, true secular dogma of our time, Testori that does not fail to mock - is illusory. A few even here we are ultimately faced with a self-affirmation, albeit losing, to the detriment of the other. No, the road is another, and Lucia is represented by the common people: faith, which emerges as a true salvation. In this drama of "domestic infinity" in this adventure of a humble people and things at home, it is clear the desire of the human spirit to overcome its own limits, and it dawns dawn. In the light begins to illuminate the places of everyday life can be glimpsed the true way all'autotrascendimento: not self-assertion, but self-reliance in the hands of God who "humbles the proud and exalts the humble." Important reading a large text.

23 to 28 November 2010, Teatro Metastasio (Prato), The Betrothed At trial, Giovanni Testori, directed by Federico Tiezzi.

Wednesday, November 24, 2010

Corporals Punishments Movies

November 28, 2010 - I Sunday of Advent

Romans 13.11
It 'now time to wake up.
ὥρα ἤδη ὑμᾶς ἐξ ὕπνου ἐγερθῆναι.

S. Thomas (Super Romanos Epistolam B. Pauli lectura, ch. 13 lectio 3) distinguishes six types of sleep:

1. death (1 Thess 4:12)
2. sleep in the proper sense (John 11:12)
3. la quiete dell'eterna gloria ("sonno di grazia", Sal 4,9)
4. la contemplazione (Ct 5,2)
5. il peccato (Ef 5,14; Sal 127,2)
6. la negligenza (spirituale, Pr 6,9; Sir 32,15 [CEI 32,11]; Is 21,5).

"Hora est iam nos de somno surgere". Quod quidem intelligendum est non de somno naturae, qui quandoque dicitur mors, secundum illud I Thess. IV, 12: nolumus vos ignorare de dormientibus, quandoque autem est quies animalium virtutum, secundum illud Io. XI, v. 12: si dormit, salvus erit. Nec enim intelligendum est de somno gratiae, qui quandoque dicitur quies aeternae gloriae, secundum illud Ps. IV, 9: in pace in idipsum, etc., quandoque autem est quies contemplationis etiam in hac vita. Cant. V, 2: ego dormio, et cor meum vigilat.
Sed intelligitur de somno culpae, secundum illud Eph. V, 14: exurge, qui dormis, et exurge a mortuis, etc., vel etiam negligentiae, secundum illud Prov. c. VI, 9: usquequo, piger, dormies? Tempus ergo est surgendi a somno culpae per poenitentiam Ps. CXXVI, 2: surgite, postquam sederitis, etc., a somno vero negligentiae per sollicitudinem bene operandi Is. XXI, 5: surgite, principes, accipite clypeum. Eccli. XXXII, 15: hora surgendi non te tristet.

Tuesday, November 23, 2010

Rash Infant Milk Allergy

Soft

The only condition is, as a
no.
I, the dummy
crystal
I continue to break
nell'ostinazione.

you will be proud to know that for each
,
any that
is uncertain,
I can not do without that dismembered
to understand "where is that from "and" how ".
I want you to ...
"Who are you?"
"who?"
"you!"
"I do not know ... she was already gone."

Lucida
a quote empirical monologue
escape
subjected to cluster asthenic distraction.

the palm
accumulated
wishes to put on an eye in

despite the lack of diopters.

The skin is pale
bleaching.
What is given
seems certain.
I want you to ...
"I need an adversarial process.

essential conception of a personal evolution. "

Fucibet And Angular Chelitis

Fists vertebral

© 2010 photo by Pindar Periplus °

2 Person Go Kart Blueprints Free

Going crazy [not] sober

A sigh fell down
and drunken
and with bruising to the stomach.
Sound aesthetics
lute with a parchment. Blathers
axioms
perjury dogmas
tearing the denial
and hucksters of nonsense
drawn with subtle courtesy.
The toxic / membership
the dowsing
erected only certainty
makes us blind kamikaze
oozing life
in barrels of cold steel.
Just a moment ...
back,
but after having turned the hourglass
a fleeting gesture
one of the unnecessary dependencies
to measure grim
compressing
amazement.
A slap to the identity.
The sigh
digs
issues that make me inept
in being
between ... ... in the ...
between ...

Monday, November 22, 2010

Cornflower Blue Ballet Shoes

roots rock

Leaves lava
a fire sparkles.
The knuckles snapped at the temples.
Crowds sentence.
The puzzle awaits.
Fragile vibrate
thoughts than the idea.
Appearance property
(heavy rock)
with their feet in the ground brittle
the rain at his clay.

Monday, November 1, 2010

Meagan Good's Stylist

November 7, 2010 - XXXII Sunday in Ordinary Time

2Tessalonicesi 2,16-17

Fratelli, lo stesso Signore nostro Gesù Cristo e Dio, Padre nostro, che ci ha amati e ci ha dato, per His grace, eternal comfort and good hope, comfort your hearts and strengthen them in every work and word.

16 Αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ [ὁ] θεὸς ὁ πατὴρ ἡμῶν, ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι, 17 παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ.

Così S. Tommaso, nel suo commento all'epistolario paolino (Super II Thess., cap. 2 lectio 3):

Deinde cum dicit "itaque" etc., monet tenere veritatem, et primo ponit monitionem; secundo orationem, ibi "ipse autem Dominus" et cetera.
(...)
Deinde ponit orationem, ibi "ipse autem Dominus noster Iesus Christus" etc.; quasi dicat: sic moneo, sed nihil valet nisi adsit divinum auxilium. Et ideo ponit primo duplex Dei beneficium.
Primum est amor eius ad nos, quo alia nobis impendit; ideo dicit "dilexit nos".
Secundum est spiritualis consolatio, ibi "et dedit consolationem aeternam".
II Cor. I, v. 4: qui consolatur nos in omni tribulatione nostra.
Is. XL,1: consolamini, consolamini, popule meus, dicit Dominus Deus vester, et cetera.
Et dicit consolationem aeternam, scilicet contra omnia mala imminentia et futura. Et ideo expectamus spem bonam, id est, bonorum aeternorum infallibilitatem.
I Petr. I,3: qui secundum magnam misericordiam suam regeneravit nos in spem vivam.
Et hoc "in gratia", scilicet per quam speramus consequi vitam aeternam.
Rom. VI,23: gratia Dei vita aeterna.
Petit autem pro eis exhortationem, quae est monitio ducens animum ad volendum. Et hanc potest facere homo exterius; sed non esset efficax, nisi esset interius Spiritus Dei. Unde dicit "exhortetur corda vestra", id est, instiget.
Os. II,14: ducam eam in solitudinem, et loquar ad cor eius.
Item petit confirmationem, unde dicit "et confirmet".
Ps. LXVII, 29: Confirma hoc, Deus, quod operatus es in nobis. Almost
DICAT: exhortetur for gratiam, ut velimus, et ut confirmet efficaciter velimus. "Et hoc et in omni bono work speech." Praecedit sermonem opus, quia "coepit Iesus facere and to teach," Act I, 1.

This is a prayer time to ask what was on the subject of the warning of the apostle, that is firmly adhere to the truth. The prayer is based on awareness of the dual gift of God ("grace"), which is his love and consolation / encouragement of the Holy Spirit. He makes the teaching from the outside (in this case by the Apostle) ports to want what is actually required, and to put it with fortitude in spite of all opposition in the form of "every good work and word." The work above the floor. Like Jesus: first do, then teach!

Saturday, October 30, 2010

Is 8 Cm Kidney Cyst Dangerous

stable like heaven

It 'just came out at the Bologna Edizioni Dehoniane "Stable as the sky. Commentary Old Testament of the festive liturgy. Years ABC", 264 pp., Which includes my comments on the first reading of the holiday cycle.
back cover:
in the comments, oral or written, to the festive liturgy, the first reading is often overlooked, is a lost treasure. "The Christian faith is born from the interaction of these two poles: the experience of Apostles and the Hebrew Scriptures. This has allowed us to grasp the scope of Jesus' Passover, and was in turn illuminated new meaning in their discussion, even hard, with that. The two poles are held together, recognizing that the story of Jesus is explained in comparison with the Old Testament and that it takes its ultimate meaning only in light of that "(from the Introduction).
volume comments on the songs of the Old Testament, which constitute the first reading of the three-year cycle of Sundays and holidays ABC. Often they are the absolute most important Old Testament passages and significant: through crises big and small, the Old Testament proclaimed in the liturgy presents the festive path of God's promise that, struggling to free man from the idols, 'hits' to form an alliance finally full.

Monday, October 25, 2010

Mac Trading Pokemon Vba

The mirror of Miss [t] were

It's simple and fragile.
Vera silences between
to split eardrums
dizzy and fall:
"too difficult to live"
"too unique to die."
bodies still among stalactites of ignorance.
turned over in his fingers
brochures boredom
consumed we consume.
In the days to feast
a train of horror
most horrible beast who has compressed


in the mirror on the basin.
hath been torn
the air with a splash of unbelief.
Nerd slaves
lost to follow lines
corroded by simplistic assumptions.
For the umpteenth time
eyes out of the pockets
to assist the anguish
nurses objectors euthanasia.

Sunday, October 24, 2010

Can You Buy A Garotte Wire

October 31, 2010 - XXXI

2Th 2.1 to 2

concerning the coming of our Lord Jesus Christ and our gathering with him, we beseech you, brethren, not to leave too early and alarm or confuse the mind by spirit nor by word, nor by any letter as we passed, as that the day of the Lord is already present (or: imminent).

1 Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ' αὐτόν, 2 εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι neither by spirit nor by word nor by letter as a self us, that he enestiken as a day of the Lord.

L'operetta di S. Tommaso Contra impugnantes Dei cultum et religionem (Contro coloro che combattono il culto di Dio e la vita religiosa) ci riporta a una pagina poco nota della storia della Church, a battle that - in the years 1250-60 - University of Paris opposed the teachers from the traditionally secular clergy to the new, from the new mendicant orders. The old masters wanted for new teaching was foreclosed, seeing it as a deviation of religious life, which until then had only taken the monastic form. Circulated a booklet De novissimorum all dangers temporum (The dangers of recent times, the work of William of Sant'Amore), where he challenged the new form of religious life and in particular it was alleged that the brothers were not to preach, teach or do business apostolic. He came to recognize in them those false teachers who would sign dell'imminente avvento dell'anticristo e della fine dei tempi.
S. Tommaso risponde con questa operetta, che nella sua V parte, al capo 5, esamina la questione se i tempi dell'anticristo - e della fine - siano imminenti.

Quod autem non longe sint tempora novissima, ex hoc probare volunt quod apostolus dicit, I Cor. X,11: nos sumus in quos fines saeculorum devenerunt; et I Ioan. II,18: filioli, novissima hora est; et Hebr. X,37: qui venturus est veniet, et non tardabit; et Iac. V,9: ecce iudex ante ianuam assistit. Ex quibus omnibus habere volunt, quod cum a temporibus apostolorum, quando haec dicebantur, iam tantum temporis sit elapsum, quod nunc prope immineat tempus Antichristi. Quae quidem verba si sic intelligant ut tempus Antichristi propinquum esse denuntient, eo modo loquendi quo temporis quantuncumque spatium in sacra Scriptura breve solet accipi in comparatione aeternitatis, secundum quem modum dicitur I Cor. VII,29: tempus breve est; in nullo reprehensibiles inveniuntur. Sed tamen haec eorum assertio ad suam sententiam confirmandam efficaciam non habebit; quia videlicet volunt astruere quod nunc sunt cavenda illa pericula quae propinquissimis temporibus Antichristi praedicuntur futura, et quod per religiosos qui nunc sunt, evenient; de quibus inquiri volunt a praelatis. Si autem ex his verbis aliquod diffinitum tempus significari volunt, utpote quod Antichristus veniet intra septem annos, aut centum, aut mille; inveniuntur praesumptuosissimi multis auctoritatibus convicti. Dominus enim Act. I,7, quaerentibus discipulis de hoc ipso, respondit: non est vestrum nosse tempora vel momenta quae pater posuit in sua potestate; ex quo argumentatur Augustinus in epistola ad Hesychium, quod si non est eorum nosse, multo minus aliorum. Et Matth. XXIV,36: de die autem illa et hora nemo scit, neque Angeli caelorum. Et hoc idem habetur Marc. XIII,32, et II Thess. II, 2 : non moveamini a vestro sensu quasi instet dies domini. Et Augustinus ad Hesychium loquens: dixisti: Evangelium dicit, de die et hora nemo scit. Ego autem, inquit, pro possibilitate intellectus mei dico, neque mensem neque annum adventus ipsius sciri posse. Ita enim hoc videtur sonare tanquam non possit sciri quo anno venturus sit, sed posset sciri qua hebdomade annorum, vel qua decade; et infra: quod si ne hoc quidem comprehendi potest, quaero utrum sic saltem possit diffiniri tempus adventus eius, ut eum venturum dicamus infra istos, verbi gratia, vel quinquaginta, vel centum annos, vel quotlibet seu maioris numeri seu minoris annorum; et infra: si autem nec hoc te comprehendisse praesumis, hoc sentis quod ego. In primitiva etiam Ecclesia, ut Hieronymus narrat in Lib. de illustribus viris, et Eusebius in ecclesiastica historia, quorundam doctrina est reprobata, propter hoc quod adventum domini instare dicebant, sicut et isti nunc dicere videntur. Non ergo potest quantumlibet spatium determinari, parvum vel magnum tempus, quo finis mundi, in quo Christus et Antichristus expectantur, expectetur. Et propter hoc dicitur I Thess. V, 2, quod dies domini sicut fur veniet: et Matth. XXIV, 38: sicut in diebus Noe non cognoverunt donec venit diluvium, et tulit omnes; ita erit adventus filii hominis. Unde etiam Augustinus in epistola ad Hesychium proponit tres adventum domini expectantes: quorum unus citius, alter tardius dominum putat esse venturum; tertius suam de hoc ignorantiam confitetur: et hunc magis commendat, primum vero magis increpat.

La risposta di Tommaso, che segue Agostino, è chiara: se esistono passi del Nuovo Testamento che parlano di fine imminente, ne esistono altri (tra i quali il nostro) che affermano chiaramente l'impossibilità di individuare anticipatamente the time of Christ's return. And this is also true today. The chapter continues by reviewing and discussing eight signs of the advent of the Antichrist.

Tuesday, October 19, 2010

Front License Plate Mount Ml 320 Installation

Sunday in Ordinary Time October 24, 2010 - XXX

2Ti 4.7 to 8

7 I have fought the good fight, I have finished the race, I have kept the faith. 8 Now I just need a crown of righteousness which the Lord, the righteous judge, will award to me on that day, not only to me but also to all those who have awaited love his appearing.

7 τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν route and teteleka, the faith tetirika: 8 So it is for me a crown of righteousness son, whom give me a son of Lord in ekeinῃ tῇ imerᾳ, the righteous judge, οὐ μόνον δὲ ἐμοὶ ἀλλὰ καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν αὐτοῦ.

In his explanation of the 10 commandments, S. Thomas pulled a brief discussion on the law of the Gospel of charity, which brings with four goods: 1. produces life in the soul 2. produces the observance of the commandments of God 3. defends against the wiles 4. leads to bliss. About this last point he cites our text:

Quartum vero est quod ad felicitatem perducit. Solum enim caritatem habentibus aeterna beatitudo promittitur. Omnia enim absque caritate insufficientia sunt. II Tim. IV, 8: "in reliquo reposita est mihi corona iustitiae, quam reddet mihi in illa die iustus iudex: non solum autem mihi, sed et his qui diligunt adventum eius". Et sciendum, quod solum secundum differentiam caritatis est differentia beatitudinis et non secundum aliquam aliam virtutem. Multi enim magis abstinentes fuerunt quam apostoli; sed ipsi in beatitudine omnes alios excellunt propter excellentiam caritatis: ipsi enim fuerunt primitias spiritus habentes, sicut dicit apostolus, Rom. VIII. Unde differentia beatitudinis est ex differentia caritatis. ( Collationes in decem praeceptis , prooemium)

Where note that the CEI is somewhat misleading translation: "to all those who have awaited love his appearing." It would be better to be more literal: "who loved his appearing" (Vulgate: here diligunt adventum eius). Thomas cites the passage in 2 Tim just about charity, it is precisely this love for the manifestation of Christ. Holiness, and their happiness depends on the quality of that love.
In Summa Theologiae (I-IIae ª q. 114 a. 3) Thomas wonders if ex condigno deserve eternal life, that is, for justice, with a reward adeguata al merito, oppure ex congruo, per grazia, con una ricompensa di molto eccedente rispetto al merito. A sostegno della prima tesi sta il nostro passo:

Sed contra, id quod redditur secundum iustum iudicium, videtur esse merces condigna. Sed vita aeterna redditur a Deo secundum iudicium iustitiae; secundum illud II ad Tim. IV, in reliquo reposita est mihi corona iustitiae, quam reddet mihi dominus in illa die, iustus iudex. Ergo homo meretur vitam aeternam ex condigno.

Risposta: dal punto di vista dell'azione umana c'è una enorme sproporzione tra merito e ricompensa, che dunque è retribuito de congruo. Dal punto di vista dell'azione dello Spirito Santo tra merito e ricompensa c'è proporzione, in quanto entrambi sono opera dello stesso Spirito. E' dunque retribuito de condigno.

Respondeo dicendum quod opus meritorium hominis dupliciter considerari potest, uno modo, secundum quod procedit ex libero arbitrio; alio modo, secundum quod procedit ex gratia Spiritus Sancti.
* Si consideretur secundum substantiam operis , et secundum quod procedit ex libero arbitrio, sic non potest ibi esse condignitas, propter maximam inaequalitatem. Sed est ibi congruitas, propter quandam aequalitatem proportionis, videtur enim congruum ut homini operanti secundum suam virtutem, Deus recompenset secundum excellentiam suae virtutis.
* Si autem loquamur de opere meritorio secundum quod procedit ex gratia Spiritus Sancti , sic est meritorium vitae aeternae ex condigno. Sic enim valor meriti attenditur secundum virtutem spiritus sancti moventis nos in vitam aeternam; secundum illud Ioan. IV, fiet in eo fons aquae salientis in vitam aeternam. Attenditur etiam pretium operis secundum dignitatem gratiae, per quam homo, consors factus divinae naturae, adoptatur in filium Dei, cui debetur hereditas ex ipso iure adoptionis, secundum illud Rom. VIII, si filii, et heredes.

Wednesday, October 13, 2010

Figure Skaters Cameltoes

Sunday in Ordinary Time October 17, 2010 - Twenty-ninth Sunday in Ordinary Time

2Timoteo 3,16-17

16 Tutta la Scrittura, ispirata da Dio, è anche utile per insegnare, convincere, correggere ed educare nella giustizia, 17 perché l'uomo di Dio sia completo e ben preparato per ogni opera buona.

16 all scripture inspired and useful for teaching, for audited, toward epanorthosin, toward an education that righteousness; 17 ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος.

It 's really important that every Christian read the S. Scripture and the Gospels in the first place. The roads are three.

1. It takes as reference the readings of the Sunday liturgy (all or one) with two times a week: a return to the previous Sunday's liturgy and to prepare a than the following Sunday.

2. It takes as a reference to the liturgy each day (working day or not, all or a read-only).

3. Continuously reads a book of the Bible from beginning to end, a step a day, even a few verses (no need, indeed it is not advisable to follow the biblical order).
Whatever road you follow, you should keep in mind every day and ruminate a verse of the Holy Scripture taken from the track in meditation (you may also responsory of the psalm), in order to nourish the heart of God's Word

Friday, October 8, 2010

Silverstike Bowling Tips

Going crazy sober IV

Today bud.

M'ingoio life
so unique

do not give up the void that is
vortex
between phalanges
paralyzed
mouth ajar
to blow delicate white flakes

as neutral agreement
the start of a work.

Monday, October 4, 2010

Is There A Plan B At Walmart

Fragments "An insect origami"

am an insect origami.

[...]

I wander the world on tiptoe. Transparency as indomitable result to my excellent input. If you do not manage to overcome, change direction, I through your bodies like a ghost and pale.

The head is bowed. are "unconditional surrender". I hide in the silence of white walls, in your city. Smoking your cigarettes, your breathing air and work for you.

[...]

A resounding question fills my head and follows me to bed. Blow on my anxiety, I brushes her hair dagl'occhi. Remains and disappears. E 'affection unique to each of us. I do not have a clear answer: is always a goal ahead of the photo-finish after a shot at the start, with twenty-three years late.

[...]

And I'm in a hurry, one on the road that leads to being late. And I am delighted. Even if I struggle. The bell has already rung. Raffaella is already the letter "N": the first one of mine.

E 'color on a Tuesday fog in the town on the river bank. The road is named after some American president. I do not remember. I am not. I'm just late and I do not even realize. I have more fun watching the smoke from the mouth uscirmi. It's cold. Eyes down on the roadside. A paper flower with the dodged the door with my feet get too close to the edge. The blast of a lorry, I stumble back onto the dock and on a blade of grass. I am lost in thought. And I left my shoes at home.

these slippers are fine red wool, but are certainly not the "shoes" right. Yet even this I am because I'm running and I have no time to understand.

Friday, October 1, 2010

Camillis Cuda Maxx 5.5

S . Thérèse, Office of Readings: Second reading

"Être Epouse ton, O Jesus, Carmelite be, be by my union with you the mother of souls, this should suffice for me ... it is not so ... Without doubt, these three privileges are my vocation, Carmelite, Wife and Mother, yet I feel me in other vocations, I feel the vocation of warriors, priests, apostles, DR, martyrs, and finally I feel the need, desire to perform for you Jesus all the more heroic works ... I feel in my soul the courage of a crusader, a Pontifical Zouave, I would die on a battlefield to defend the church ... I feel in me the vocation of priests with what love, O Jesus, I carry you in my hands when my voice, you will descend from heaven ... With great love I'd give to souls ... But alas! while wanting to be a priest, I admire and envy the humility of St. Francis of Assisi and I feel the vocation of imitating him in refusing the sublime dignity of the priesthood. O Jesus! my love, my life ... how to combine these contrasts? How to achieve the desires of my poor little soul? ... Ah! in spite of my littleness, I would like to enlighten souls as the prophets, the sages, I have the vocation to be an apostle ... I would walk the earth, preaching your name on the ground and planting your infidel glorious Cross, but, O my Beloved, one mission is not enough, I would simultaneously announce the Gospel in the five parts of the world and even in the remotest islands ... I would not only be a missionary for several years, but I wish I had been since the creation of the world and be up to the end of time ... But I want, above all, O my Beloved Saviour, I would shed my blood for you until the last drop ... The Martyr that is the dream of my youth, that dream has grown with me in the cloisters of the Carmelite ... But then again, I feel that my dream is folly, for I can not confine myself to desire a kind of martyrdom ... To satisfy me, I need them all ... Like you, my adored husband, I would be flogged and crucified ... I want to die like St. Bartholomew robbed ... Like St. John, I would be plunged into boiling oil, I would undergo all the tortures inflicted on martyrs ... With St. Agnes and St. Cecilia, I have my neck to the sword and like Joan of Arc, my sister honey, I would like at the stake whisper your name, O Jesus ... In thinking of the torment that will be shared by Christians at the time of the Antichrist, I feel my heart tremble and I like that these torments are reserved to me ... Jesus, Jesus, if I wanted to write all my desires, I would borrow your book of life, there are reported the actions of all the Saints and these actions, I would like to have done for you ... O my Jesus! to all my follies will you respond? ... Is there a soul more little, more powerless than mine! ... But precisely because of my weakness, you're pleased, Lord, fill my little childish desires, and you want today fill other desires larger than the universe ... A prayer my desires making me suffer a true martyrdom, I opened the epistles of St. Paul to seek some response. Chapters XII and XIII of the First Epistle to the Corinthians fell under my eyes ... I read in the first, that not all can be apostles, prophets, doctors, etc ... that the Church is composed of different members and the eye can not simultaneously be the hand ... The answer was clear but did not fill my desires, She did not give me peace ... As always Madeleine stooping to the empty tomb finally found what she wanted, and, stoop to the depths of my nothingness I rose so high that I could achieve my goal . Not to discourage me I continued my reading and relieved me this sentence: "Look hard and the most perfect gifts, but I'll still show you a more excellent way." And the Apostle explains how all the most perfect gifts are nothing without LOVE ... What is Charity EXCELLENT WAY that leads surely to God. I finally found rest ... Considering the mystical body of the Church I had not recognized any of the members described by St. Paul, or rather I wanted to recognize all ... Charity gave me the key to my vocation. I understood that if the Church had a body composed of different members, the most necessary and most noble of all that was missing it, I realized that the Church had a Heart and that this Heart was burning with love. I understood that Love was only acting members of the Church, that if Love ever became extinct, the Apostles preach the Gospel and martyrs would not shed their blood ... I realized that the LOVE INCLUDING ALL Vocations, that Love was everything, it works ALL THE TIME ... AND ALL THE PLACES IN A WORD, IT IS ETERNAL! ... So, in excess of my delirious joy, I cried out: O Jesus, my Love ... my vocation, at last I have found, MY VOCATION IS LOVE! Yes ... I found my place in the Church and that place, O my God, you who have given me ... in the Heart of the Church, my Mother, I will LOVE ... so I'll be all ... and my dream will be done! ... Why talk of a delirious joy? No, this expression is not fair, but rather the peace and serene quiet of the browser seeing the light that should lead to the port ... O Lighthouse light of love, I know how to reach you, I I found the secret of appropriating your flame. I'm only a child, helpless and weak, yet it is my very weakness that gives me the audacity to offer myself as a victim in your love, O Jesus! Once the wafers were pure and spotless only approved by God Strong and Mighty. To satisfy Divine justice, it was perfect victims, but the law of fear took over the law of Love et l'Amour m'a pour choisir Holocaust, moi, faible et imparfaite creatures ... Ce choix n'est-il pas digne de l'Amour? Oui, pour que l'Amour soit satisfait pleinement, il faut qu'il s'abaisse, et qu'il s'abaisse néant jusqu'au feu en ce qu'il TRANSFORME Nothingness ... "(Ms B, 2v-3v)

Tuesday, September 28, 2010

Where Is My Quickbooks License Number 2009

October 3, 2010 - Twenty-seventh Sunday in Ordinary Time

2Ti 1.6 to 8

My son, I remind you to rekindle the gift of God, which is in thee by the imposition of my hands. For God has not given us a spirit of timidity, but of power, love and care. Do not be ashamed to bear witness to our Lord, or me, who are in prison for him, but, with God's strength, suffer with me for the Gospel.

6 δι'ἣν αἰτίαν ἀναμιμνῄσκω σε ἀναζωπυρεῖν τὸ χάρισμα τοῦ θεοῦ, ὅ ἐστιν ἐν σοὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου: 7 οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δειλίας, ἀλλὰ δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ.
8 μὴ οὖν ἐπαισχυνθῇς τὸ μαρτύριον τοῦ κυρίου ἡμῶν μηδὲ ἐμὲ τὸν δέσμιον αὐτοῦ, ἀλλὰ συγκακοπάθησον τῷ εὐαγγελίῳ κατὰ δύναμιν θεοῦ.

Ecco il commento di S. Tommaso (Super II Tim., caput 1 lectio 3):

Gratia Dei est sicut ignis qui quando obtegitur cinere, non lucet: sic gratia obtegitur in homine per torporem, vel humanum timorem. Unde et Timotheus effectus pusillanimis, torpuerat circa praedicationem. Et ideo dicit ut resuscites gratiam sopitam. I Thess. V, 19: spiritum nolite extinguere.
Et addit "quae est in te per impositionem manuum mearum", a quo scilicet ordinatus erat episcopus. In qua manus impositione data est ei gratia spiritus sancti. Deinde cum dicit "non enim", ponitur ratio monitionis, et sumitur ex conditione divinorum munerum. Qui enim accipit munus, debet operari secundum congruentiam muneris; ergo secundum conditionem divinorum munerum debemus Deo servire. Est autem duplex spiritus, huius mundi, et Dei. Et horum distinctio est: spiritus enim significat amorem, quia nomen spiritus impulsionem importat, et amor impellit. Duplex autem est amor, scilicet Dei, et hic est per spiritum Dei, et amor mundi, et hic est per spiritum mundi. I Cor. II, 12: non enim accepimus spiritum huius mundi, et cetera. Spiritus autem mundi facit amare bona mundi, et timere mala temporalia; et ideo dicit non enim dedit nobis Deus spiritum timoris, scilicet mundani, quia hunc Deus aufert a nobis. Matth. X, 28: nolite timere eos, qui occidunt corpus, et cetera. Est alius spiritus timoris domini et sanctus, et iste facit, ut timeatur Deus; hic autem est sine poena et sine offensa, et hic est a Deo. Matth. X, 28: timete eum, qui potest et animam et corpus perdere in Gehennam.
Et addit "sed virtutis", quia per spiritum sanctum dirigimur in malis, et hoc per virtutem, scilicet fortitudinis contra adversa mundi. Lc. c. ult.: sedete in civitate donec induamini virtute ex alto. Item dirigimur in bonis, quia quantum ad affectionem ordinamur per dilectionem charitatis, dum quis omnia quae diligit, refert in Deum. Unde dicit et dilectionis. I Io. III, 14: qui non diligit, manet in morte. Item quantum ad bona exteriora; et ideo dicit et sobrietatis, id est, omnis temperantiae, servando debitum modum et mensuram ut scilicet temperate utamur bonis mundi. Tit. II, 12: sobrie et iuste et pie vivamus in hoc saeculo. I Tim. c. III, 2: oportet episcopum esse irreprehensibilem, unius uxoris virum, sobrium.
Deinde cum dicit "noli", specificat usum gratiae; et primo excludit contraria huic usui; secundo hortatur ad usum gratiae, ibi "sed collabora". A solita autem praedicatione poterat impediri propter duo. Primo per erubescentiam, secundo ex poena apostoli, quam patiebatur propter Evangelium. Et ideo, quantum ad primum, dicit "noli itaque", scilicet ex quo habes spiritum fortitudinis, "erubescere", et cetera. Praedicatio enim Christi, si referatur ad sapientiam mundi, videbatur stulta, unde erubescentiam habere videbatur. I Cor. I, 23: nos praedicamus Christum crucifixum, Iudaeis quidem scandalum, gentibus autem stultitiam. Rom. I, 16: non enim erubesco Evangelium. Lc. IX, 26: qui me erubuerit et meos sermones, hunc filius hominis erubescet. Quantum ad secundum sciendum est, quod si latro videt aliquem suspensum, erubescit se confiteri socium eius. Sic quia apostolus erat vinctus, poterat eum Timotheus erubescere; et ideo dicit neque me vinctum eius. Eph. VI, v. 20: pro quo legatione fungor in catena. Eccli. IV, 27: ne reverearis proximum tuum in casu its own.

In summary: the action of God's grace is hampered by human fear, which in turn comes from to be guided by the "spirit world", that love for the world's goods, with the on fear of losing them. In this case, what can (and should not) prevent the manifestation of the Spirit is the shame and fear: shame in the face of various human wisdom, who ridicule the wisdom of the Gospel; fear of being persecuted, like St. Paul.

Thursday, September 23, 2010

Wills Holograph Sample Ontario

September 26, 2010 - Twenty-sixth Sunday in Ordinary Time

1 Timothy 6.16:
who alone has immortality and dwells in unapproachable light: no man has ever seen or can see it. To him be honor and everlasting power. Amen.

ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται: ᾧ τιμὴ καὶ κράτος αἰώνιον: ἀμήν.

A commento, S. Tommaso, In 'De divinis nominibus' , caput I lectio I:

Ex iam dictis, principalem conclusionem infert cum subdit: "de hac igitur, sicut dictum est, supersubstantiali et occulta deitate, non est audendum dicere neque cogitare aliquid praeter illa quae divinitus nobis ex sanctis eloquiis sunt expressa"; quod est supra expositum. Deinde, cum subdit: "etenim sicut ipsa" et cetera, quod supra rationibus ostendebatur, ostendit auctoritate, cum dicit quod: "ipsa", deitas, de seipsa in sacris eloquiis tradidit, sicut decet bonam", idest bonitatem eius, ut veritatem, scilicet, de seipsa tradat; hoc inquam, "tradidit, quod omnibus existentibus scientia et contemplatio ipsius est invia", idest nullus ad eam accedere potest, non quidem qualicumque scientia vel contemplatione, sed qua quod quid est scitur vel contemplatur de ea quod quid est; quae quidem est scientia comprehensiva substantiae ipsius. Et haec "quidem scientia" vel contemplatio ea ratione est invia, quia "est ab omnibus segregata supersubstantialiter", idest secundum supersubstantialem deitatis excessum. Ei enim soli competit de se cognoscere quod quid est. Et hoc praecipue videtur sumptum ex hoc quod dicitur Exod. 33: "non videbit me homo et vivet" et I Tim. 6: "lucem inhabitat inaccessibilem, quem nullus hominum vidit sed nec videre potest".
"Et multos theologorum invenies laudavisse ipsum non solum sicut invisibilem et incomprehensibilem, sed etiam sicut inscrutabilem et non investigabilem", secundum illud Iob II: forsitan vestigia Dei comprehendes et Rom. II: quam incomprehensibilia sunt iudicia eius et investigabiles viae eius.

Tommaso commento l'opera dello Ps. Dionigi "I Nomi di Dio" (1,2). Nella S. Scrittura Dio ha voluto parlare di se stesso: dobbiamo pertanto attenerci ai Nomi che egli stesso ha rivelato. Pur tuttavia nemmeno essi danno una conoscenza che ci faccia "comprendere" (afferrare, padroneggiare, abbracciare) la "sostanza" (l'essere) di Dio, il che può fare solo egli stesso. Tale conoscenza rimane preclusa in quanto "sovrasostanziale": il suo modo di essere è diverso da quello di tutto quanto ha l'essere. Egli abita una luce inaccessibile, che tale rimarrà sempre.

Wednesday, September 22, 2010

Faulty Power Supply Symptoms Lcd

Fragment Life

© 1994/2010 by Pindar Periplus °

Monday, September 20, 2010

B.o.b. Punching Bag Vancouver Bc

Small sediment


You can blow a dandelion sull'infruttescenza
subject of fruit and have yet to have?
perpetrate their own desires and take refuge any time
in the glare of your wake?
rummage through the stacks of mirrors and sit in silence,
reflect and see the thoughts away,
when a hound bites you remember the calf?
___________________________avrei need a sieve.

Theater Themed Bedrooms

Alarm! Going crazy sober

Alert!
Tremble is not of use

wag if you really,

hands in his pockets

will steal the look required

rather use them to lead.


Alert!

For each hole in the face

have committed a crime,

Stanne certain

and if you do not know

to us.


Alert!

You have skin that does not fit

and this is

already more than enough.

Sunday, September 19, 2010

Ny Do You Need A W2 From Disability

III

forms of boredom

filled with rage when I hit the letters
close my mind
have chills that follow

chase and nothing without the sense of a language
surprise to the front and rigid printed

s'aggrotta
while stumbling in the grotesque
and surprise surprise me because you
yeast
sense
cabbage and punctuation imagined.
/ / point and send / /
A cool way to close it so
because I will stop the momentum
if I go back on the steps already beaten blacks.
/ / and then stopping / /
/ / and all I get lost / /

Saturday, September 18, 2010

39 Weeks Pregnant With Black Poop

power of speech

The dart through solar
osmosis / ball / supply: the torture
my sleep.

the conception of new ideas
dances hysterical
of hegemonic waders,
distant, raised from the land, exacerbating the
awe.

a meeting in retrospect, how deluded
stack,
greets everyone and died between the houses.

Everything is free, or nearly so, even
innocence,
behind masks subtle.
as condoms.


A simple plan:
keep silence / / support the ineptitude
prevent fertilization of purpose.

We sand the sun,
on us
the focal distorted
the paradox of the opposite view,
restricts us mutandoci fragile glass.

Friday, September 17, 2010

Steamboat Tickets Sale

September 19, 2010 - Twenty-fifth Sunday in Ordinary Time

1Timoteo 2,4
Il quale (Dio) vuole che tutti gli uomini si salvino e giungano alla conoscenza della verità.
shall all men be saved and wants to elthein knowledge of the truth.

Ancora la Summa Contra Gentiles (III,159) per commentare la famosa espressione. Tommaso risponde all'obiezione: "se non si può tendere a Dio senza la grazia, non si ha colpa se non lo si fa" (n. 1). Risposta: il libero arbitrio può negarsi alla grazia, che di per sé è data a tutti. Dio vuole la salvezza di tutti: sono privati della grazia solo quelli che le oppongono ostacolo (n. 2).

Quod rationabiliter homini imputatur si ad Deum non convertatur, quamvis hoc sine gratia non possit.
1. Cum autem, sicut ex praemissis habetur, in finem ultimum aliquis dirigi non possit nisi auxilio divinae gratiae; sine qua etiam nullus potest habere ea quae sunt necessaria ad tendendum in ultimum finem, sicut est fides, spes, dilectio, et perseverantia: potest alicui videri quod non sit homini imputandum si praedictis careat; praecipue cum auxilium divinae gratiae mereri non possit, nec ad Deum converti nisi Deus eum convertat; nulli enim imputatur quod ab alio dependet. Quod si hoc concedatur, plura inconvenientia consequi manifestum est. Sequetur enim quod ille qui fidem non habet, nec spem, nec dilectionem Dei, nec perseverantiam in bono, non sit poena dignus: cum expresse dicatur, Jn 3,36: qui incredulus est filio, non videbit vitam, sed ira Dei manet super eum. Et cum nullus ad beatitudinis finem sine praemissis perveniat, sequetur ulterius quod aliqui homines sint qui nec beatitudinem consequantur, nec poenam patiantur a Deo. Cuius contrarium ostenditur ex eo quod dicitur Mt 25, quod omnibus in divino iudicio existentibus dicetur, venite, possidete paratum vobis regnum; vel, discedite in ignem aeternum.
2. Ad huius dubitationis solutionem considerandum est quod, licet aliquis per motum liberi arbitrii divinam gratiam nec promereri nec advocari possit, potest tamen seipsum impedire ne eam recipiat: dicitur enim de quibusdam, Jb 21,14, dixerunt Deo: recede a nobis, scientiam viarum tuarum nolumus; et Jb 24,13, ipsi fuerunt rebelles lumini. Et cum hoc sit in potestate liberi arbitrii, impedire divinae gratiae receptionem vel non impedire, non immerito in culpam imputatur ei qui impedimentum praestat gratiae receptioni. Deus enim, quantum in se est, paratus est omnibus gratiam dare, vult enim omnes homines salvos fieri, et ad cognitionem veritatis venire, ut dicitur 1Tm 2,4: sed illi soli gratia privantur qui in seipsis gratiae impedimentum praestant; sicut, sole mundum illuminante, in culpam imputatur ei qui oculos claudit, si ex hoc aliquod malum sequatur, licet videre non possit nisi lumine solis praeveniatur.

Wednesday, September 8, 2010

Prom Dress Mail Catalogs

Featured

Caption # Unbalanced _Alcoolpatia_


© 2010 photo by Pindar Periplus °

Sony Boombox Antenna Replacement

Going crazy Going crazy sober sober II

With your hands in butter
sank a shot bars.
tumble hunt around and blame:
is dense, soft and clings. Member of
to life,
streak and pulled their spots. The mouth swab
anxiety.

Saturday, September 4, 2010

Nextep Brawny Handlelock Trash Bags

In this traffic

Jere miercus
Al Matin eo Stevi lant in favor. Guidant or Steve the machine but to me cjâf Jere plen of pensîrs. Rivaraio in favor mancul first 15 minuts? Usti or visâmi of the books of cjoli pal anatomy courses, or pairs of the bolete eletrica ... indenant and cuss. Tant cal me at cjâf Jere Daur co Vares to think there is way to fat and VUT pal of 'mei you and I cirivin lanes Pluie svelte and flights to and' colât on each machine. The machine and Jere dark, and you BARCON Daur viodeve une spleade parsore flags of each coffin. Flags and national eras, the machine and steve lant from the military base that the rivin colats in the overseas vuere simitieri to Arlington that the Soldats and vegnin sapulits. Pe minut a first radio transmitter and a touch of vevin finut from the speech by the president boobies fin de vuere in Iraq. Une des je vueris and FINIDA to diseve, and Soldats and standard hairpin Cjase. Cui Erial Chist zovin or zovine? There siums vevial \u200b\u200bcun Firmat cal to the service contract? Forsit to the lat soldat parceche to domestic servants to know voleve pais, or eg scholarships, or to parceche voleve viodi the mountain, or parceche Jere rags to work and military service to each Jere restât decent manners and proviodi mantignisi par pe I know hunger.
In tancj pais para colâts in the vuere funerâi and son of state, much of cun autoritâts frecis and tricolor. But in the chest and in cas tancj altris Nuie. Dome cualchi uficiâl in gringule i parincj aunts graciis e di band di nazione by simpre in a flow. O pais sin in a vuere my CJAL ator no if nacuarzisi. The int e pa se Afar will come denies e ei muarts vegnin puartâts in tal in te simitieri anonimât traffic pendolar e dal Intant an e altre vuere continues.

Friday, August 27, 2010

My Dog Has Warts Can This Transfer To My Baby

August 29, 2010 - XXII Sunday of Ordinary

Ebrei 12,18-19.22-24

18 Voi infatti non vi siete avvicinati a qualcosa di tangibile né a un fuoco ardente né a oscurità, tenebra e tempesta, 19 né a squillo di tromba e a suono di parole, mentre quelli che lo udivano scongiuravano Dio di non rivolgere più a loro la word.
22 But ye are come to Mount Zion, the city of the living God, the heavenly Jerusalem, and thousands of angels, festal gathering, 23 and the assembly of the firstborn whose names are written in heaven, to God the judge of all and to the spirits of just men made perfect, 24 to Jesus the mediator of the New Covenant, and blood purifier, which is more eloquent than that of Abel.

18 Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ καὶ κεκαυμένῳ πυρὶ καὶ γνόφῳ καὶ ζόφῳ καὶ θυέλλῃ
19 καὶ σάλπιγγος ἤχῳ καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προστεθῆναι αὐτοῖς λόγον:
[20 οὐκ ἔφερον γὰρ the expanding, Kan beast thigῃ Mount, lithovolithisetai: 21 elements, and in the terrible not imagining, Moses said, Ekfovos am and fearful.]
22 but proselilythate Mount Zion and city living God, Jerusalem epouraniῳ, and myriasin angels, fair, and 23 Church birthright inventoried in heaven, and god kritῇ everything, and pnefmasi teteleiomenon laws, 24 and mesitῃ New Testament Jesus and blood of sprinkling "superior lalounti beside τὸν Αβελ.

Commenting on the carry c. 116, Book III of the Summa Contra Gentiles of St. Thomas, who explains how the Old Law (the Old Testament) is the law of fear, the new love. The will in fact adhere to something out of fear or love. But when they joined out of fear, adheres "to another" to prevent an evil. The membership is true love. Therefore, the purpose of God's law is love, because through the love
1-2. adheres perfectly to God
3. has made good
4. it works well on a stable and pleasant
5. is part of the movement of God

Quod finis legis divinae est dilectio Dei

n. 1
Quia vero intentio divinae legis ad hoc principaliter est ut homo Deo adhaereat; homo autem potissime adhaeret Deo per amorem: necesse est quod intentio divinae legis principaliter ordinetur ad amandum.

n. 2
Quod autem per amorem homo maxime Deo adhaereat, manifestum est. Duo enim sunt in homine quibus Deo potest adhaerere, intellectus scilicet et voluntas: nam secundum inferiores animae partes Deo adhaerere non potest, sed inferioribus rebus. Adhaesio autem quae est per intellectum, completionem recipit per eam quae est voluntatis: quia per voluntatem homo quodammodo quiescit in eo quod intellectus apprehendit. Voluntas autem adhaeret alicui rei vel propter amorem, vel propter timorem: sed differenter. Nam ei quidem cui inhaeret propter timorem, inhaeret propter aliud: ut scilicet evitet malum quod, si non adhaereat ei, imminet. Ei vero cui adhaeret propter amorem, adhaeret propter seipsum. Quod autem est propter se, principalius est eo quod est propter aliud. Adhaesio igitur amoris ad Deum est potissimus modus ei adhaerendi. Hoc igitur est potissime intentum in divina lege.

n. 3
Item. Finis cuiuslibet legis, et praecipue divinae, est homines facere bonos. Homo autem dicitur bonus ex eo quod habet voluntatem bonam, per quam in actum reducit quicquid boni in ipso est. Voluntas autem est bona ex eo quod vult bonum: et praecipue maximum bonum, quod est finis. Quanto igitur huiusmodi bonum magis voluntas vult, tanto magis homo est bonus. Sed magis vult homo id quod vult propter amorem, quam id quod vult propter timorem tantum: nam quod vult propter timorem tantum, dicitur mixtum involuntario; sicut aliquis vult in mari proiectionem mercium propter timorem. Ergo amor summi boni, scilicet Dei, maxime facit bonos, et est maxime intentum in divina lege.

n. 4
Praeterea. Bonitas hominis est per virtutem: virtus enim est quae bonum facit habentem. Unde et lex intendit homines facere virtuosos; et praecepta legis sunt de actibus virtutum. Sed de conditione virtutis est ut virtuosus et firmiter et delectabiliter operetur. Hoc autem maxime facit amor: nam ex amore aliquid firmiter et delectabiliter facimus. Amor igitur boni est ultimum intentum in lege divina.

n. 5
Adhuc. Legislatores imperio legis editae movent eos quibus lex datur. In omnibus autem quae moventur ab aliquo primo movente, tanto aliquid perfectius movetur quanto magis participat de motione primi moventis, et de similitudine ipsius. Deus autem, qui est legis divinae dator, omnia facit propter suum amorem. Qui igitur hoc modo tendit in ipsum, scilicet amando, perfectissime movetur in ipsum. Omne autem agens intendit perfectionem in eo quod agit. Hic igitur est finis totius legislationis, ut homo Deum amet.

n. 6
Hinc est quod dicitur I Tim. 1-5: finis praecepti caritas est. Et Matth. 22, dicitur quod primum et maximum mandatum in lege est, diliges dominum Deum tuum. Inde est etiam quod lex nova, tanquam perfectior, dicitur lex amoris: lex autem vetus, tanquam imperfectior, lex timoris.

Thursday, July 8, 2010

Gums Swollen With Blisters



A point drawn on the ground ,
collect my interest
it through.
It 's a damn bite on the ass!
breathe. Then
.
Dancing delirium.
What a pain!
A collective itch.
The air is saturated,
want to explode.
Someone wants to cook.

Looking battered onion rings on her wrists.
meat pies.
Mostly shanks.
soufflé minds.
Goblets of boredom.
Macedonia of crap.
I'm burning.
shakes me.
Restless,
hop and my skirt fluttering chicory.
smell of milk.
Toss .

The soybeans
are all alike.

Avanzi
anti concentric / eccentric.
boiled and evaporated.

Sunday, June 13, 2010

Cheat Kyogrepokemon Emerald



[Anxiety, crying, sobbing, wine, just, line, point, INTERRUPTED] [Freedom of speech, head, caresses, gliding on the water body, eyes, hand] [INTERRUPTED / MIND, fear, constant, crumbly, I] [and, if, when the question mark] [shame against rejection, rejection, stripping, faint, fainting, sleep] [be, when it is, after all, release, but, dizziness, top, breathing, deep sigh] [eyes, naked, past, the veil, then] [plugs, wall, rough, broken, decay, division, targets, jump, dive, crash, pain, shortness of breath, INTERRUPTED] [point three times, meaning, emotion, word, forgotten emotion, space, vacuum, rejection, loss, me, fear, pain, run, intimate, loneliness, white, snow, silence, light, clear] [wind me away, alone without error, perfection, pain, create, pain]

Automatic Horse Waterers

Words short Story (story tribade)

The margin of crystals © 2010 by Pindar Periplus °

Neonlys Til Pgo Hot 50 Sæt

X

Sensi under-sea
dirty fingernails of life.

scratch!
scratch!

Residues dirty sand
tides insecure.

dead skin on the pillow
a breath and fly.

The hiccups
above a breath.

Now!
Now!

SHIT!

"Where does it come from?"

Silent
is sudden.

One click
wide.

Saturday, March 27, 2010

Eugene Companies Willing To Donate

WEEKEND IN SARDINIA

Friday, April 30, 2010 - Lancaster / Bagnaia / Caprarola / Civitavecchia
06.00 Meeting with Lancaster (the square opposite the Old Railway Station Sangritana Adriatica), accommodation and departure by bus to Viterbo. Arrive at 09.30 in Bagnaia and visit of Villa Lante. This is a rare composition of parks, gardens and Italian fountains built in the sixteenth century. Along the route you will discover beautiful fountains, decorative pools, waterfalls and fountains. Lunch at the restaurant Bagnaia Biscetti. Afternoon drive to Caprarola. Visit the Palazzo Farnese. Built in the sixteenth, divided into 12 rooms with frescoes by important artists of the Roman school. Arrive at 19.30 in Civitavecchia, boarding ferry, accommodation in outside cabins, dinner on board (including drinks). Overnight.

Saturday, May 1, 2010 - Olbia / Alghero / Olbia
Breakfast on board, landing, meet guide and transfer to Alghero. Full day excursion to the beautiful town: historic center, the ramparts and towers Catalan. Transfer to restaurant and lunch of seafood (including beverages). In the afternoon visit to the Bay of Porto Conte and Capo Caccia with a stop to the viewpoint of "foradada. In the evening return to Olbia, dinner on board (including drinks) and overnight.

Sunday, May 2 - Olbia / Costa Smeralda / Olbia / Shipping
Breakfast on board, landing, meeting with the guide and departure for the Costa Smeralda. Full day visit of the most beautiful towns in the area: Baja Sardinia, Porto Rotondo, Poltu Quatu Capriccioli, Cala Di Volpe and the famous Porto Cervo where you can stop for a visit and free time for shopping and relaxation between the famous streets and beautiful villas. Lunch at the restaurant during the trip. Late afternoon departure for return to Calais. Dinner on board (including drinks), overnight in the cabin and departure at 22.00 for Civitavecchia.

Monday, May 3 - Civitavecchia / Capodimonte / Bolsena / Civita di Bagnoregio / Lancaster
arrive in the morning, breakfast on board, landing and departure for Capodimonte. For boat around the lake. You can circumnavigate the island and the island Martana Bisentina, bigger and full of monuments, including dug in the ground for a prison to those convicted of heresy. Arriving by boat in Bolsena, on the shores of picturesque Lake Bolsena, the largest body of water of volcanic origin in Europe. In Bolsena Monaldeschi you can visit the Castle and the medieval village. Lunch at the Trattoria Da Guido. Afternoon drive to Civita di Bagnoregio, a town in the world united by a long, narrow bridge built on a broad valley. The medieval village, which now houses only a few families, is situated on a peak overlooking the valley, offering tourists a unique view. Evening return to Lancaster. End trip.




€ 410.00 Rate per person in single cabin
Quote Quote
€ 460.00 Children: 0-4 years € 50.00 / € 200.00 4-12 years

IS REQUIRED TO DEPOSIT € 200 , 00 A PERSON
TOTAL BALANCE 15 DAYS PRIOR TO DEPARTURE



The fee includes:

voyage # in coaches all the way;
· Accommodation and overnight on board in outside cabins for the entire weekend ;
· Half-board pension (breakfast and dinner);
· Lunch in a restaurant in Bagnaia and Bolsena
· Lunch in a restaurant during the trip to Alghero seafood;
· Lunch in a restaurant in Porto Cervo,
° drinks during all meals (1 / 2 water and 1 / 4 of wine);
· Help available when hiking in Bagnaia, Caprarola, Bolsena, Alghero and Orgosolo;
Giro boat on Lake Bolsena, Civita Bagnoreggio
· Shuttle,
· Taxes, VAT , Percent;
· Insurance No Stop.


The fee does not include:

° run, gratuities, entrance fees if not mentioned, everything not mentioned in the previous item.

Note: We remind all participants to equip themselves with:
- health card;
- ID card valid.
- The program could be changed due to force majeure
- Departure is guaranteed with Minimum 35 participants





FOR INFORMATION AND RESERVATIONS CONTACT

Travel Agent Penguin Lancaster tel. Elena Marinelli
0872 716085 Alternatively contact Cel. 328 1196674

Saturday, February 13, 2010

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