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But merely to pronounce thy name is not enough for me. I wish to do so out of love: I wish that love may remind me to call thee always, Mother of Perpetual Succour. Amen. This song and IOIWTW are really good. Hopefully you plan to release more in the future. 2023-07-27T04:25:13Z Comment by DAST A prototypical story of divine intervention can be found in Hindu mythology, in the story of Narasimha. In the story, the demon king Hiraṇyakaśipu has extracted a guarantee from Brahma that he can be killed neither by man nor animal, neither indoors nor outdoors, neither during the day nor during the night. Feeling invulnerable, Hiraṇyakaśipu begins to persecute devotees of Vishnu, whom he hates. A Vaishnavite boy named Prahlāda prays to Vishnu for help. Vishnu hears his prayer and manifests himself as Narasimha (half-man, half-lion) and rips Hiraṇyakaśipu apart in a doorway (neither indoors nor outdoors) at dusk (neither during the day nor during the night).
Cross yourself as much and as often as you like! Pope St. Pius X (I think) assigned a 50 day indulgence to every such crossing on condition that you do actually say “In the Name of the Father, of the Son, and of the Holy Ghost.” It is customary to commence and conclude your prayer time with the Sign of the Cross however I don’t personally understand it to be necessary in between each individual prayer you recite therein. Ask a good priest. Both words are very common in modern Greek. The verb proorizō is used primarily of parents making plans for their children. 2 For example, a couple may want their son to become a doctor. To facilitate this goal, they might send him from an early age to the best schools, put money aside for his education, hire private tutors for afterschool tutorials, limit his free time, or even curb his social interactions. When parents do this, Greeks would say that they are proorizō the son to be a doctor. This is their intention. John of Damascus (seventh–eighth centuries a.d.) ties proorismos with God’s will and foreknowledge 7 and notes specifically that God “does not will evil to happen neither does He force virtue/goodness.” 8 This implies that divine proorismos is not absolute but allows human choice. Methodius I (ninth century a.d.) uses proorizō together with the phrase proaireseōs anthrōpinēs, meaning “human will/ desire/choice.” The fact that the human will, desire, or choice involves divine proorismos indicates that no absolute predestination is in view. We see from the above that the meaning of proorizō and proorismos has remained constant in Greek from classical times to modern, and that the emphasis is on intention not irrevocable result. We will now see that the syntax also points in the same direction. The syntax of intentionKorthian Relic Box need key Key of Flowing Waters You need to go under clif, after open You will get The Netherstar that will start The Netherstar, As well You need to charge The Netherstar by pressing on Anima Fissure, Rout: of Satan, “ ‘All these [kingdoms] I will give you, if you fall down and worship me’ ” (Matt. 4:9), or the taunt of the thieves on the cross, “ ‘Are you not the Christ? Save yourself and us’ ” (Luke 23:39), look meaningless. Indeed, even the entreaty of Jesus at Gethsemane, “ ‘My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as you will’ ” (Matt. 26:39), would seem empty. Prayers to Our Lady Immaculate Heart of Mary, pray for us now and at the hour of our death. Prayers of Consecration to the Immaculate Heart of Mary My Queen, My Mother!
William P. Alston, "Divine Action: Shadow or Substance?" In Thomas F. Tracy, ed., The God Who Acts: Philosophical and Theological Explorations (1994), p. 41-62.
FREE my mind O Lord, from all distracting thoughts, and enable me to pray with attention and devotion, so that I may deserve to be heard by Thee. I offer Thee my prayers in union with that divine intention with which Thou didst Thyself offer praises to God, whilst Thou wast on earth. My disbelief in the doctrine of predestination is primarily philosophical. If God, through sovereign decisions, predestines some to salvation and some to damnation, then surely He is the ultimate source of sin and suffering. Furthermore, if a person also believes that hell consists of everlasting torment (which I do not believe), the problem is greatly compounded: God considers guilty those who never had a choice in the first place and punishes them with a punishment immeasurably disproportionate to the sins that they committed and over which they had no choice. Aφ or a divine antecedent intention that Aφ could not be partial or mediate causes of its being obligatory Predestinarians may counterargue that, in God’s sphere, intention/ purpose equals result because God is sovereign and all powerful, and that His will always will be brought to fruition. But such an outlook is theological/philosophical, not exegetical. As far as exegesis is concerned, the vocabulary, syntax, and context put the emphasis on intention. Had the NT writers wanted to put the emphasis on the absolute determinativeness and irrevocability of God’s intentions, they could have easily phrased their writings differently. What then can be said about the actions of God to divide and disperse? Is this not punishment? Simply stated, if there is no expressed disobedience on the part of humanity in the text, there is no reason to understand God’s actions as punishment. Rather, the narrative articulates contrasting intentions for life in the world, that of humanity for geographic stability (a state enabled by a shared language) and that of the Divine for linguistic and geographic diversity. The narrative gives no indication of God’s motivation, but such a desire on the part of God in the primeval history is of no surprise to the reader, given the divine imperative in Genesis 1:28, repeated in 9:7, to “be fruitful and multiply, and fill the earth.” Indeed, the Table of Nations, directly preceding our tale in Genesis 10:1–32, provides an alternative accounting of the fulfillment of God’s intention through the descendants of Noah.
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