Inspirational quotes with differentiating.
Orthodoxy, however, entails a revolution in our metaphysical conception of the relationship between God and humanity, and therefore between the uncreated Unum and the maior dissimilitudo of the creature before the Unum. Properly understood, the apostolic confession of the unity of Christ does not stand midway between a “too unitive Christology” on the one hand, and a “too differentiating Christology” on the other; rather, it wholly recapitulates the nature of the difference of man before God.
If we are enveloped in images, we are also enveloped in forms, in spirit, which is nature, and in nature, which is spirit. Daily and continually we associate with this unified world of nature and spirit without knowing it. But only the person to whom this association has become clear understands what is meant when we talk of Sophia as a heightened and spiritualized earth. But this formulation is already distorted as well. The earth has not changed at all, it is neither heightened and spiritualized: it remains what is always was. Only the person who experiences this Earth Spirit has transformed himself, he alone is changed by it and has, perhaps, been heightened and spiritualized. However, he too remains what he always was and has only become, along with the earth, more transparent to himself in his own total reality.Here also we must differentiate between the reality of our total existence and the differentiating formulations of our consciousness. Certainly, our consciousness makes the attempt to separate a spiritual from a natural world and to set them in opposition, but this mythical division and opposition of heaven and earth proves more and more impracticable. If, in the process of integration, consciousness allies itself with the contents of the unconscious and the mutual interpenetration of both systems leads to a transformation of the personality, a return to the primordial symbolism of the myth ensues. Above and below, heaven and earth, spirit and nature, are experienced again as coniunctio, and the calabash that contains them is the totality of reality itself.
That initial anger she had felt turned to sadness, and now it had become something else, almost a dullness of sorts. Even though she was constantly in motion, it seemed as if nothing special ever happened to her anymore. Each day seemed exactly like the last, and she had trouble differentiating among them.
Understand that religion, at least western versions of it, rests on a type of thinking called Revelation. This mode holds that truths concerning the workings of reality are hidden, masked by, through or behind a deity such that only a few privileged souls are able to see through the veil and “reveal” those truths. . . But (around 1600) revelation as a means of understanding began to be challenged by two other methods of differentiating truth from fallacy: Reason and Empiricism.
Harold had become, over the past week, a connoisseur of silences. He was an expert at differentiating the particulars; was this a Tranquil Silence, marked by slow sighs and peaceful smiles? Or was it a Tired Silence, marked by ornery chair shifting? Or a Tense Silence, full of tight breaths and cautious glances?
The crucial distinction can be discerned by differentiating between deification, an ontological sharing in the Godhead in which the human literally becomes divine, and theosis, a participation in the life of God the Father through union with Jesus Christ by the power of the Holy Spirit which the human becomes truly human.
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