Example Community Reference Letter

February 6, 2011 - Fifth Sunday in Ordinary Time

1Cor 2,4-5
La mia parola e la mia predicazione non si basarono su discorsi persuasivi di sapienza, ma sulla manifestazione dello Spirito e della sua potenza, perché la vostra fede non fosse fondata sulla sapienza umana, ma sulla potenza di Dio.

4 καὶ ὁ λόγος μου καὶ τὸ sermon, not in persuasion [t] wisdom [logois] but in this proving spirit and power, 5 fiber faith lest YOU ᾖ en sofiᾳ men but in this power of God. 4

et sermo meus, mea et prædicatio not persuasibilibus Humanæ sapientiae verbis, sed in exposition et spiritus virtutis, 5 ut fides vestra non sit in sapientia hominum, sed in virtute Dei.

In Summa Theologica (II-ª IIae, quaestio 177 articulus 1) S. Thomas wonders whether the gratia sermonis , the ability to speak effectively of God, is a grace gratis data , or one of the gifts of the Holy Spirit bestowed for the benefit of others, or it is a simple capacity natural, irrelevant to the kingdom of God Among the steps that appear to substantiate the latter case there is 1 Cor 4.20 (Non est enim regnum Dei in the sermon, sed in virtute - For God's kingdom is not in word but in power).
S. Thomas replied that the speech is made available through a knowledge of someone else. So the Holy Spirit in the church shall be the gift by which one is understood by different people (and this is the gift of tongues), and the gift by which we speak effectively. The effectiveness of the speech is then triple, that speech that is effective: 1. enlightens the intellect 2. affection moves, that you listen willingly 3. moves the will to what is proposed. This is operated by the Holy Spirit in the listener, which uses the speaker as a tool. In the above passage from 1 Corinthians Paul speaks of 4.20 discorso puramente umano, privo della grazia dello Spirito, come si vede da quanto aveva detto di sé prima (ed eccoci finalmente al nostro passo!): la sua predicazione non si basava su elaborati discorsi di sapienza, ma sulla potente manifestazione dello Spirito.

Respondeo dicendum quod gratiae gratis datae dantur ad utilitatem aliorum, ut supra dictum est. Cognitio autem quam aliquis a Deo accipit, in utilitatem alterius converti non posset nisi mediante locutione. Et quia Spiritus Sanctus non deficit in aliquo quod pertineat ad Ecclesiae utilitatem, etiam providet membris Ecclesiae in locutione, non solum ut aliquis sic loquatur ut a diversis possit intelligi, quod pertinet ad donum linguarum; sed etiam quod efficaciter loquatur, quod pertinet ad gratiam sermonis. Et hoc tripliciter.
- Primo quidem, ad instruendum intellectum, quod fit dum aliquis sic loquitur quod doceat.
- Secundo , ad movendum affectum, ut scilicet libenter audiat verbum Dei, quod fit dum aliquis sic loquitur quod auditores delectet. Quod non debet aliquis quaerere propter favorem suum, sed ut homines alliciantur ad audiendum verbum Dei.
- Tertio , ad hoc quod aliquis amet ea quae verbis significantur, et velit ea implere, quod fit dum aliquis sic loquitur quod auditorem flectat.
Ad quod quidem efficiendum Spiritus Sanctus utitur lingua hominis quasi quodam instrumento, ipse autem est qui perficit operationem interius. Unde Gregorius dicit in homilia Pentecostes: "Nisi Spiritus Sanctus repleat AUDITORS rope, for Aures vox corporis docentium incassum Sonat.

Fix Pottery Barn Ding

January 30, 2011 - Fourth Sunday in Ordinary Time

1Cor 1.27 to 29

But what is foolish in the world hath God chosen to confound the wise, what is weak to the world, God chose him to shame the strong; what is low and despised in the world, that is nothing, God chose him to reduce to nothing things that are, because no one may boast before God

27 ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ θεὸς ἵνα καταισχύνῃ τοὺς σοφούς, καὶ τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ θεὸς ἵνα καταισχύνῃ τὰ ἰσχυρά, 28 καὶ τὰ ἀγενῆ τοῦ κόσμου καὶ τὰ ἐξουθενημένα ἐξελέξατο ὁ θεός, τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, 29 ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐνώπιον τοῦ θεοῦ.

27 sed quæ stulta sunt mundi elegit Deus, ut confundat sapientes; et infirma mundi elegit Deus, ut confundat fortia; 28 et ignobilia mundi, et contemptibilia elegit Deus, et ea quæ non sunt, ut ea quæ sunt destrueret, 29 ut non glorietur omnis caro in conspectu eius.

When the simple and the wise know God no ... Commenting on Psalm 8 v. 3 (Ex hours infantium et propter lactentium PERFEC Laudemio inimicos yourSite, ut et destruas inimicum ultorem, or from the mouths of children, etc..), S. Thomas cites our passage. The magnificence of God is very clear in that it also shows the simple to a certain natural instinct, just simple and true that the wise. Then there are those that disrupt this natural instinct, the wise false, whose folly is made even more evident from the fact that even the simplest known the glory of God (Ps Super. 8 n. 2): Deinde cum

DICIT " ex ore "ostendit quod est maxime shows [your magnificent, v. 2]. And the first ostendit manifestationem. Secundo ejus rationem, ibi "quoniam videbo" (v. 4).

Quod sit manifesta, probat; quia illud est manifestum quod est omnibus inditum, quantumcumque simplicibus, quasi quadam naturalis cognitione. Duplex namque est genus hominum, qui consequuntur naturalem et rectum instinctum, sicut sunt simplices, vel sapientes. Quod sapientes cognoscant Deum, hoc non est magnum; sed quod simplices sic. Sunt autem quidam qui naturalem instinctum pervertunt: et isti cognitionem Dei repellunt:
Ps. 81: nescierunt idest nescire voluerunt, neque intellexerunt et cetera.
Job 22: dixerunt Deo, recede a nobis; scientiam viarum tuarum nolumus.

Deus autem facit ut per illos, idest per simplices, qui sequuntur naturalem instinctum, confundantur qui pervertunt naturalem instinctum. Per infantes designantur simplices:
1Pet. 2: sicut modo geniti infantes, rationabiles sine dolo et cetera.

Dicit ergo, admirabile quidem est nomen tuum, ita tamen quod ex ore infantium et lactentium perfecisti laudem, qui interius instigas ad hoc: et hoc propter inimicos tuos; qui adversantur scientiae et cognitioni tuae:
Phil. 3: inimicos crucis Christi et cetera.

Ut destruas inimicum et ultorem, quemcumque persecutorem. Vel Pharaonem qui velit ulcisci contra confitentem nomen tuum:
2Cor. 10: consilia destruentes, et omnem altitudinem extollentem se adversus scientiam Dei.
Vel tyrannum qui armis impugnat nomen sanctum tuum:
1Pet. 2: ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam.

Hoc fecit Christus: nam Matth. 21, de pueris Hebraeorum respondit Christus, quod ex eorum verbis perfecta sit laus, qui spiritus sancti instinctu laudabant: quod tamen videbatur pueriliter agi. Hoc locum habet quando simplices recognoscunt Deum, et alii pervertunt studia cognitionis naturalis, ne cognoscant ipsum Deum. Item hoc in apostolis qui sine litteris et idiotae:
Act. 4: simplices sicut columbae:
Matth. 10: et sicut oves in medio luporum;
et destruxerunt omnes inimicos Christi.
1 Cor. 1: quae stulta sunt mundi elegit Deus, ut confundantur sapientes, et infirma et cetera.

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January 23, 2011 - Third Sunday of Ordinary

1Corinti 1.17:
For Christ sent me not to baptize but to preach the gospel, not with wisdom of words, lest he be emptied of the cross of Christ.
οὐ γὰρ ἀπέστειλέν με Χριστὸς βαπτίζειν ἀλλὰ εὐαγγελίζεσθαι, οὐκ ἐν σοφίᾳ λόγου, ἵνα μὴ κενωθῇ ὁ σταυρὸς τοῦ Χριστοῦ.
Non enim misit me Christus baptizare, sed evangelizare : non in sapientia verbi, ut non evacuetur crux Christi.

La frase paolina ci fa riflettere più in generale sul ruolo e il significato della cultura secolare nella dottrina cristiana. Nel Contra impugnantes (pars 3 cap. 5) Tommaso discute la tesi di chi contesta i nuovi ordini religiosi perché predicano in modo elegante e pensato:

De hoc quod religiosi verbum Dei ordinate et gratiose proponunt.
Nunc quinto videndum est quomodo in religiosis compositam et ornatam praedicationem vituperant, inducentes illud quod habetur I Cor. I,17: "non in sapientia verbi, ut non evacuetur crux Christi". Glossa: "non in lepore vel ornatu verborum: quia praedicatio Christiana verborum non indiget pompa et cultu sermonis, ne videatur esse ex versutia et calliditate humanae sapientiae, non ex veritate; sicut pseudoapostoli in sapientia humana Christum praedicabant eloquentiae studentes". Unde volunt concludere, religiosos esse pseudoapostolos, quia eloquenter et ornate verbum Dei proponunt.

Dopo aver citato Girolamo, Agostino e Gregorio Magno, Tommaso conclude che la sapienza secolare può essere impiegata nella sacra dottrina in modo lodevole o scorretto:

Sciendum igitur est, quod uti sapientia et eloquentia saeculari in sacra doctrina quodammodo commendatur, et quodammodo reprehenditur.

Reprehenditur quidem, quando aliquis ad iactantiam eis utitur, et quando eloquentiae et sapientiae saeculari principaliter studet. Tunc enim oportet quod illa vel taceat vel neget quae saecularis scientia non approbat, sicut articulos fidei, qui sunt supra rationem humanam. Et similiter qui eloquentiae principaliter studet, homines non intendit ducere in admirationem eorum quae dicit, sed dicentis. Et hoc modo mundana sapientia et eloquentia pseudoapostoli utebantur, contra quos apostolus loquitur in epistola II ad Cor.: unde I ad Cor. I,17, super illud "non in humanae sapientiae verbis" dicit Glossa: pseudoapostoli, ne stulti viderentur prudentibus mundi, in sapientia humana Christum praedicabant dupliciter; scilicet eloquentiae studentes, et quae mundus stulta iudicat, evitantes.

Commendatur autem quando non ad se ostentandum, sed ad utilitatem audientium, qui sic quandoque facilius et efficacius instruuntur, vel convincuntur adversarii, utitur aliquis sapientia et eloquentia saeculari: et iterum quando aliquis non principaliter eis intendit, sed eis utitur in obsequium sacrae doctrinae, cui principaliter inhaeret, ut sic omnia alia in obsequium eius assumat, secundum id quod habetur II Cor. X,5: "in captivitatem redigentes omnem intellectum in obsequium Christi". Et ita etiam apostoli eloquentia utebantur. Unde Augustinus in 4 De Doctrina Christiana dicit, quod in verbis apostoli erat dux sapientia et sequens comes eloquentia: et sapientia praecedens eloquentiam sequentem non respuebat. Sed tamen posteriores doctores adhuc magis usi sunt sapientia et eloquentia saeculari propter eandem rationem qua non prius philosophi et rhetores sunt electi ad praedicandum, sed plebei et piscatores, qui postmodum philosophos et oratores converterunt; ut scilicet fides nostra non consistat in sapientia hominum, sed in virtute Dei; et non glorietur omnis caro coram illo, ut habetur I ad Cor. I, 29 in textu, et Glossa super illud "videte vocationem vestram, fratres" et cetera.

Il testo è ricco e di forte attualità. La cultura secolare deve essere posta a servizio della fede, in quanto ne rende il messaggio meglio comprensibile e accettabile. Non deve invece diventare il criterio sulla base del quale si giudica la fede - non è essa che decide sulla fede!, né you must use it to showcase themselves, to gain acceptance and acclaim (such as "modern"). Why not be emptied of the cross of Christ.

Legendary Pokemon Wallpapers

Sapiens / NON / Sapiens

With the angle of the thumb that opposes
wield the arrogance that does not convince me.
The qualities that support you
points are fragile social order.
Quattrini,
currencies including the staff of sagacious apology
whores.
misery You arrogant,
strategic / fucking unconscious.
Days apathetic and
collective revulsion.
The recipe for failure.

Scardini my silence,

dodge and destroy me.

I would not give you anything,

but my chemistry is dominating,

and I tremble as I try to choke.

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January 16, 2011 - Second Sunday in Ordinary Time

Commenting on 1 Corinthians 1.2:

... ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις ...
... to those who are sanctified in Christ Jesus, saints by calling ...

here is a passage from "The Way of the Heart" (pp. 34-35):

is to live by the Spirit who is already deep into our lives (Cf. Gal 5:25). This Pauline passage may well witness the law of Christian life becomes what you are. " Everything has already won, but everything must be earned. Abolish, theoretically or practically one of these poles means distorting the Christian life. If all I was not already donated, then salvation is the result of my action. If everything is not to conquer, then this saving is reduced to something formal, external, of the conventional, which is not really mine, I did not change in depth, perhaps a diagnosis, for which it is sufficient that I know of be saved to be saved, perhaps even this, because they are still saved. In the tradition Christian, the two measures - divine and human - are not alternatives (this or that, this is more, less is), but correlative, they are: one raises the other. Because it is the awareness of gratuitous benevolence of God who seeks my freedom and my ability to respond adequately. No other force than this, which is the Holy Spirit, the movement that occurs when the two poles in contact, might be able to transform myself. The discovery dell'avvolgente gratuity of God (cf. Is 61:10) is the only suitable engine of the spiritual path. Therefore, we must "trust in God as if everything depended on him, and work as if everything depended on us."

Compilation Huge Facials

It's about time someone answered clearly

"Innocent Christians have been killed in the Church of Our Lady of Salvation in Baghdad at the hands of terrorists who were shouting the name of God and reciting verses from the Koran. Copts were killed in New Year's Day in Alexandria at the hands of fundamentalists carrying out the will of their Allah.
This is the disease, resides in this way of interpreting Koranic precepts. But in this same disease is its cure.
A rising number of massacres against Christians that terrorists are committing are religiously and Islamically acceptable? Their Koranic verses, their arguments are based on doctrinal truth? These terrorists are real Muslims? These are questions that need answers , because in their persuasive answer is the key to stopping food or even more rivers of blood spilled. "