Natural languages, communication, etc

Archive for June, 2011

Re: Crowds honour King Fa Ngum

to convince
the entire man, in body and soul.

807. In all times, either men have spoken of the true God, or the true God
has spoken to men.

808. Jesus Christ has verified that He was the Messiah, never in verifying
His doctrine by Scripture and the prophecies, but always by His miracles.

He proves by a miracle that He remits sins.

Rejoice not in your miracles, said Jesus Christ, but because your names are
written in heaven.

If they believe not Moses, neither will they believe one risen from the
dead.

Nicodemus recognises by His miracles that His teaching is of God. Scimus
quia venisti a Deo magister; nemo enim potest haec signa facere quae tu
facis nisi Deus fuerit cum eo.178 He does not judge of the miracles by the
teaching, but of the teaching by the miracles.

The Jews had a doctrine of God as we have one of Jesus Christ, and confirmed
by miracles. They were forbidden to believe every worker of miracles; and
they were further commanded to have recourse to the chief priests and to
rely on them.

And thus, in regard to their prophets, they had all those reasons which we
have for refusing to believe the workers of miracles.

And yet they were very sinful in rejecting the prophets and Jesus Christ
because of their miracles; and they would not have been culpable, if they
had not seen the miracles. Nisi fecissem… peccatum non haberent.[179]
Therefore all belief rests upon miracles.

Prophecy is not called miracle; as Saint John speaks of the first miracle in
Cana and then of what Jesus Christ says to the woman of Samaria, when He
reveals to her all her hidden life. Then He heals the centurion’s son; and
Saint John calls this "the second miracle."

809. The combinations of miracles.

810. The second miracle can suppose the first, but the first cannot suppose
the second.

811. Had it not b

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Re: Que hacen los cristianos argumentando en un foro de religin?

and exerted, as men
are wont to exert their strength in the fierceness of their wrath. Oh!
then, what will be the consequence! What will become of the poor worms
that shall suffer it! Whose hands can be strong? And whose heart can
endure? To what a dreadful, inexpressible, inconceivable depth of misery
must the poor creature be sunk who shall be the subject of this!
Consider this, you that are here present, that yet remain in an
unregenerate state. That God will execute the fierceness of his anger,
implies, that he will inflict wrath without any pity. When God beholds
the ineffable extremity of your case, and sees your torment to be so
vastly disproportioned to your strength, and sees how your poor soul is
crushed, and sinks down, as it were, into an infinite gloom; he will
have no compassion upon you, he will not forbear the executions of his
wrath, or in the least lighten his hand; there shall be no moderation or
mercy, nor will God then at all stay his rough wind; he will have no
regard to your welfare, nor be at all careful lest you should suffer too
much in any other sense, than only that you shall not suffer beyond what
strict justice requires. Nothing shall be withheld, because it is so
hard for you to bear. Ezek. 8:18. "Therefore will I also deal in fury:
mine eye shall not spare, neither will I have pity; and though they cry
in mine ears with a loud voice, yet I will not hear them." Now God
stands ready to pity you; this is a day of mercy; you may cry now with
some encouragement of obtaining mercy. But when once the day of mercy is
past, your most lamentable and dolorous cries and shrieks will be in
vain; you will be wholly lost and thrown away of God, as to any regard
to your welfare. God will have no other use to put you to, but to suffer
misery; you shall be continued in bein

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Re: La sanidad privada

moment
brandished over their heads, and it is nothing but the hand of arbitrary
mercy, and God’s mere will, that holds it back.

They are already under a sentence of condemnation to hell. They do not
only justly deserve to be cast down thither, but the sentence of the law
of God, that eternal and immutable rule of righteousness that God has
fixed between him and mankind, is gone out against them, and stands
against them; so that they are bound over already to hell. John 3:18.
"He that believeth not is condemned already." So that every unconverted
man properly belongs to hell; that is his place; from thence he is, John
8:23. "Ye are from beneath:" And thither he is bound; it is the place
that justice, and God’s word, and the sentence of his unchangeable law
assign to him.

They are now the objects of that very same anger and wrath of God, that
is expressed in the torments of hell. And the reason why they do not go
down to hell at each moment, is not because God, in whose power they
are, is not then very angry with them; as he is with many miserable
creatures now tormented in hell, who there feel and bear the fierceness
of his wrath. Yea, God is a great deal more angry with great numbers
that are now on earth: yea, doubtless, with many that are now in this
congregation, who it may be are at ease, than he is with many of those
who are now in the flames of hell. So that it is not because God is
unmindful of their wickedness, and does not resent it, that he does not
let loose his hand and cut them off. God is not altogether such an one
as themselves, though they may imagine him to be so. The wrath of God
burns against them, their damnation does not slumber; the pit is
prepared, the fire is made ready, the furnace is now hot, ready to
receive them; the flames do now rage and glow. The glittering sword is
whet, and held over them, and the pit hath opened its mouth under them.

The devil stands ready to fall upon them, and seize them as his own,

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Re: EL PROETARRA DUBARRI CONDENA EL TERRORISMO SIGUE CALUMNIANDO A TEX, Y SIGUE SIN CONDENAR A ETA

at last
said, It was because, because it was sin. She continued a considerable
time crying; and said she would not go again if Eunice asked her an
hundred times; and she retained her aversion to that fruit for a
considerable time, under the remembrance of her former sin.

She sometimes appears greatly affected, and delighted with texts of
Scripture that come to her mind. Particularly about the beginning of
November, that text came to her mind, Rev. 3:20, "Behold, I stand at the
door, and knock: if any man hear my voice, and open the door, I will
come in, and sup with him, and he with me." She spoke of it to those of
the family with a great appearance of joy, a smiling countenance, and
elevation of voice; and afterwards she went into another room, where her
mother overheard her talking very earnestly to the children about it;
and particularly heard her say to them, three or four times over, with
an air of exceeding joy and admiration, Why, it is to sup with God. Some
time about the middle of winter, very late in the night, when all were
a-bed, her mother perceived that she was awake, and heard her, as though
she was weeping. She called to her, and asked her what was the matter.
She answered with a low voice, so that her mother could not hear what
she said; but thinking that it might be occasioned by some spiritual
affection, said no more to her: but perceived her to lie awake, and to
continue in the same frame, for a considerable time. The next morning
she asked her, whether she did not cry the last ni

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Re: 400 versets du coran sont incom patibles avec les lois de la République

And thus those who would ruin the truth of our religion,
founded on Moses, establish it by the same authority by which they attack
it. So by this providence it still exists.

635. Chronology of Rabbinism. (The citations of pages are from the book
Pugio.)

Page 27. R. Hakadosch (anno 200), author of the Mischna, or vocal law, or
second law.

Commentaries on the Mischna (anno 340): The one Siphra.

Barajetot.

Talmud Hierosol.

Tosiphtot.

Bereschit Rabah, by R. Osaiah Rabah, commentary on the Mischna.

Bereschit Rabah, Bar Naconi, are subtle and pleasant discourses, historical
and theological. This same author wrote the books called Rabot.

A hundred years after the Talmud Hierosol was composed the Babylonian
Talmud, by R. Ase, A.D. 440, by the universal consent of all the Jews, who
are necessarily obliged to observe all that is contained therein.

The addition of R. Ase is called the Gemara, that is to say, the commentary
on the Mischna.

And the Talmud includes together the Mischna and the Gemara.

636. If does not indicate indifference: Malachi, Isaiah.

Isaiah, Si volumus, etc.

In quacumque die.[115]

637. Prophecies.–The sceptre was not interrupted by the captivity in
Babylon, because the return was promised and foretold.

638. Proofs of Jesus Christ.–Captivity, with the assurance of deliverance
within seventy years, was not real captivity. But now they are captives
without any hope.

God has promised them that, even though He should scatter them to the ends
of the earth, nevertheless, if they were faithful to His law, He would
assemble them together again. They are very faithful to it and remain
oppressed.

639. When Nebuchadnezzar carried away the people, for fear they should
believe that the sceptre had departed from Judah, they were told beforehand
that they would be there for a short time, and that they would be restored.
They were always consoled by the prophets; and their kings continued. But

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Re: M'I-5'Persec ution Mo lestation duri ng Trave l

him friend.

Jesus tears Himself away from His disciples to enter into His agony; we must
tear ourselves away from our nearest and dearest to imitate Him.

Jesus being in agony and in the greatest affliction, let us pray longer.

We implore the mercy of God, not that He may leave us at peace in our vices,
that He may deliver us from them.

If God gave us masters by His own hand, oh! how necessary for us to obey
them with a good heart! Necessity and events follow infallibly.

"Console thyself, thou wouldst not seek Me, if thou hadst not found Me.

"I thought of thee in Mine agony, I have sweated such drops of blood for
thee.

"It is tempting Me rather than proving thyself, to think if thou wouldst do
such and such a thing on an occasion which has not happened; I shall act in
thee if it occur.

"Let thyself be guided by My rules; see how well I have led the Virgin and
the saints who have let Me act in them.

"The Father loves all that I do.

"Dost thou wish that it always cost Me the blood of My humanity, without thy
shedding tears?

"Thy conversion is My affair; fear not, and pray with confidence as for Me.

"I am present with thee by My Word in Scripture, by My Spirit in the Church
and by inspiration, by My power in the priests, by My prayer in the
faithful.

"Physicians will not heal thee, for thou wilt die at last. But it is I who
heal thee and make the body immortal.

"Suffer bodily chains and servitude, I deliver thee at present only from
spiritual servitude.

"I am more a friend to thee than such and such an one, for I have done for
thee more then they; they would not have suffered what I have suffered from
thee, and they would not have died for thee as I have

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Re: La union de Cuba y Venezuela vs. el concepto de la soberania. Un programa interesante que deben ver

or large
quantities of dry stubble before devouring flames. We find it easy to
tread on and crush a worm that we see crawling on the earth; so it is
easy for us to cut or singe a slender thread that any thing hangs by:
thus easy is it for God, when he pleases, to cast his enemies down to
hell. What are we, that we should think to stand before him, at whose
rebuke the earth trembles, and before whom the rocks are thrown down?

They deserve to be cast into hell; so that divine justice never stands
in the way, it makes no objection against God’s using his power at any
moment to destroy them. Yea, on the contrary, justice calls aloud for an
infinite punishment of their sins. Divine justice says of the tree that
brings forth such grapes of Sodom, "Cut it down, why cumbereth it the
ground?" Luke 13:7. The sword of divine justice is every moment
brandished over their heads, and it is nothing but the hand of arbitrary
mercy, and God’s mere will, that holds it back.

They are already under a sentence of condemnation to hell. They do not
only justly deserve to be cast down thither, but the sentence of the law
of God, that eternal and immutable rule of righteousness that God has
fixed between him and mankind, is gone out against them, and stands
against them; so that they are bound over already to hell. John 3:18.
"He that believ

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Re: What's happening here?

II Macc. 14:15. Deus qui signis evidentibus suam portionem protegit.[197]

Volumus signum videre de coelo, tentantes eum.198 Luke 11:16.

Generatio prava signum quaerit; et non dabitur.199

Et ingemiscens ait: Quid generatio ista signum quaerit?200 (Mark 8:12.) They
asked a sign with an evil intention.

Et non poterat facere.201 And yet he promises them the sign of Jonah, the
great and wonderful miracle of his resurrection.

Nisi videritis, non creditis.202 He does not blame them for not believing
unless there are miracles, but for not believing unless they are themselves
spectators of them.

Antichrist in signis mendacibus,203 says Saint Paul, II Thess. 2.

Secundum operationem Satanae, in seductione iis qui pereunt eo quod
charitatem veritatis non receperunt ut salvi fierent, ideo mittet illis Deus
optationes erroris ut credant mendacio.204

As in the passage of Moses: Tentat enim vos Deus, utrum diligatis eum.205

Ecce praedixi vobis: vos ergo videte.206

843. Here is not the country of truth. She wanders unknown amongst men. God
has covered her with a veil, which leaves her unrecognised by those who do
not hear her voice. Room is opened for blasphemy, even against the truths
that are at least very likely. If the truths of the Gospel are published,
the contrary is published too, and the questions are obscured, so that the
people cannot distinguish. And they ask, "What have you to make you believed
rather than others? What sign do you give? You have only words, and so have
we. If you had miracles, good and well." That doctrine ought to be supported
by mi

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Re: Una bella cancion que demuestra el sentir de nuestros hijos que nacieron en el exilio SIN PATRIA PERO SIN AMO

Mam…@hotmail.com wrote:
> cannot make fools wise;
> but she can make them happy, to the envy of reason which can only make its
> friends miserable; the one covers them with glory, the other with shame.

[...]

Es evidente que no dominas el ingles.

Has pasquinado una sarta de disparates que ni tu mismo entiendes.

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Re: El del COE, con dos cojones

man and of his slavery under that action.

It is not disgraceful for man to yield to pain, and it is disgraceful to
yield to pleasure. This is not because pain comes to us from without, and we
ourselves seek pleasure; for it is possible to seek pain, and yield to it
purposely, without this kind of baseness. Whence comes it, then, that reason
thinks it honourable to succumb under stress of pain, and disgraceful to
yield to the attack of pleasure? It is because pain does not tempt and
attract us. It is we ourselves who choose it voluntarily, and will it to
prevail over us. So that we are masters of the situation; and in this man
yields to himself. But in pleasure it is man who yields to pleasure. Now
only mastery and sovereignty bring glory, and only slavery brings shame.

161. Vanity.–How wonderful it is that a thing so evident as the vanity of
the world is so little known, that it is a strange and surprising thing to
say that it is foolish to seek greatness?

162. He who will know fully the vanity of man has only to consider the
causes and effects of love. The cause is a je ne sais quoi (Corneille), and
the effects are dreadful. This je ne sais quoi, so small an object that we
cannot recognise it, agitates a whole country, princes, armies, the entire
world.

Cleopatra’s nose: had it been shorter, the whole aspect of the world would
have been altered.

163. Vanity.–The cause and the effects of love: Cleopatra.

164. He who does not see the vanity of the world is himself very vain.
Indeed who do not see it but youths who are absorbed in fame, diversion, and
the thought of the future? But take away diversion, and you will see them
dried up with weariness. They feel then their nothingness without knowing
it; for it is indeed to be unhappy to be in insufferable sadness as soon as
we are reduced

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