Inspirational quotes with ordination.
Love is not primarily a relationship to a specific person; it is an attitude, an ordination of character which determines the relatedness of the person to the whole world as a whole, not toward one object of love
I'm not particularly in favor of doctrine or creed, ordination, the elevation of holy texts, the institution of church, or, for that matter, Christianity. Like most religions, it has irreconcilable shortcomings and an unforgivable history. What I do favor is the attempt to make sense of things by living within a story. The Christian story, for good or ill, is my inheritance.
The Pope would have an easier job than the President of the United States in adopting a change of course. He has no Congress alongside him as a legislative body nor a Supreme Court as a judiciary. He is absolute head of government, legislator and supreme judge in the church. If he wanted to, he could authorize contraception over night, permit the marriage of priests, make possible the ordination of women and allow eucharistic fellowship with this Protestant churches. What would a Pope do who acted in the spirit of Obama?
Tegularius was a willful, moody person who refused to fit into his society. Every so often he would display the liveliness of his intellect. When highly stimulated he could be entrancing; his mordant wit sparkled and he overwhelmed everyone with the audacity and richness of his sometimes somber inspirations. But basically he was incurable, for he did not want to be cured; he cared nothing for co-ordination and a place in the scheme of things. He loved nothing but his freedom, his perpetual student status, and preferred spending his whole life as the unpredictable and obstinate loner, the gifted fool and nihilist, to following the path of subordination to the hierarchy and thus attaining peace. He cared nothing for peace, had no regard for the hierarchy, hardly minded reproof and isolation. Certainly he was a most inconvenient and indigestible component in a community whose idea was harmony and orderliness. But because of this very troublesomeness and indigestibility he was, in the midst of such a limpid and prearranged little world, a constant source of vital unrest, a reproach, an admonition and warning, a spur to new, bold, forbidden, intrepid ideas, an unruly, stubborn sheep in the herd.
I do not intend to defend capitalism or capitalists. They, like everything human, have their defects. I only say their possibilities of usefulness are not ended.Capitalism has borne the monstrous burden of the war and today still has the strength to shoulder the burdens of peace. ... It is not simply and solely an accumulation of wealth, it is an elaboration, a selection, a co-ordination of values which is the work of centuries. ... Many think, and I myself am one of them, that capitalism is scarcely at the beginning of its story.
We keep waiting to be crowned,Waiting for the world to judge us worthy of offering our brightest, most empowered and beautiful stuff. But that won’t happen. Your next certification or ordination or degree will do nothing for your expression in the world until you accept how unspeakably worthy and valuable you already are to be here and share yourself with us.
M'Lord, I know from history that once upon a time in a much earlier Church, a vocation to the priesthood meant a call from the bishop, not necessarily a call from God. And I heard the Bishop of Rome himself call you to be that which you have now become by ordination and consecration.
To deal with history [life] means to abandon one's self to chaos but to retain a belief in the ordination and the meaning. It is a very serious task.
You do not seem to realize that beauty is a liability ratherthanan asset - that in view of the fact that spirit creates formwe are justified in supposingthat you must have brains. For you, a symbol of theunit, stiff and sharp,conscious of surpassing by dint of native superiority andliking for everythingself-dependent, anything anambitious civilization might produce: for you, unaided, toattempt through sheerreserve, to confuse presumptions resulting fromobservation, is idle. You cannot make usthink you a delightful happen-so. But rose, if you arebrilliant, itis not because your petals are the without-which-nothingof pre-eminence. Would you not, minusthorns, be a what-is-this, a mereperculiarity? They are not proof against a worm, theelements, or mildew;but what about the predatory hand? What is brilliancewithout co-ordination? Guarding theinfinitesimal pieces of your mind, compelling audience tothe remark that it is better to be forgotten than to be re-membered too violently,your thorns are the best part of you.
The child (mis)recognizes itself as a whole entity for the first time. It sees an image of itself as a unified person, an image which promises for the child that it will soon achieve full co-ordination of its body. The incoherent ‘hommelette’ sees an image of itself as an independent being and learns to identify with this image. This is when the ego (the sense of yourself as an individual) is formed. Thus, your sense of self is fundamentally bound up with an ‘exterior’ image. Instead of simply coming from within, your identity is formed out of a situation in which you see yourself for the first time from the outside. For Lacan this means that alienation and division are built into your identity from the outset. The result in adult life is that you are in a constant but fruitless state of desire for some mythical inner unity and stability to match the unity and stability you thought you saw in your childhood reflection. We spend our lives trying (and failing) to make ourselves ‘whole’.
Conceive a world-society developed materially far beyond the wildest dreams of America. Unlimited power, derived partly from the artificial disintegration of atoms, partly from the actual annihilation of matter through the union of electrons and protons to form radiation, completely abolished the whole grotesque burden of drudgery which hitherto had seemed the inescapable price of civilization, nay of life itself. The vast economic routine of the world-community was carried on by the mere touching of appropriate buttons. Transport, mining, manufacture, and even agriculture were performed in this manner. And indeed in most cases the systematic co-ordination of these activities was itself the work of self-regulating machinery. Thus, not only was there no longer need for any human beings to spend their lives in unskilled monotonous labour, but further, much that earlier races would have regarded as highly skilled though stereotyped work, was now carried on by machinery. Only the pioneering of industry, the endless exhilarating research, invention, design and reorganization, which is incurred by an ever-changing society, still engaged the minds of men and women. And though this work was of course immense, it could not occupy the whole attention of a great world-community. Thus very much of the energy of the race was free to occupy itself with other no less difficult and exacting matters, or to seek recreation in its many admirable sports and arts. Materially every individual was a multi-millionaire, in that he had at his beck and call a great diversity of powerful mechanisms; but also he was a penniless friar, for he had no vestige of economic control over any other human being. He could fly through the upper air to the ends of the earth in an hour, or hang idle among the clouds all day long. His flying machine was no cumbersome aeroplane, but either a wingless aerial boat, or a mere suit of overalls in which he could disport himself with the freedom of a bird. Not only in the air, but in the sea also, he was free. He could stroll about the ocean bed, or gambol with the deep-sea fishes. And for habitation he could make his home, as he willed, either in a shack in the wilderness or in one of the great pylons which dwarfed the architecture even of the American age. He could possess this huge palace in loneliness and fill it with his possessions, to be automatically cared for without human service; or he could join with others and create a hive of social life. All these amenities he took for granted as the savage takes for granted the air which he breathes. And because they were as universally available as air, no one craved them in excess, and no one grudged another the use of them.
What, then, of the priest's iconic representation of Christ at the altar? If there is no specifically masculine or feminine charism or ontology, the significance of the priest's maleness fades away. What matters—as patristic Christology recognized centuries ago with its dictum, 'That which is not assumed [by the Son of God in the incarnation] is not healed'—is that Christ became human, assuming and thereby healing the nature common to men and women. Although biologically a man, Christ assumed human nature in such a way as to include both men and women in his salvific work. And that means, in turn, that to refuse to allow a woman to preside at the Eucharist may be to say much more than opponents of women's ordination realize—namely, 'that women are not adequate icons of Christ.' The result, notes [Sarah] Hinlicky Wilson near the end of her book, is nothing less than 'to leave both their humanity and their salvation in doubt.' If women can't reflect the human nature of Christ at the altar, how then can they trust Christ's human nature to save them at all?
A priest is a functionary of a social sort. The society worships certain deities in a certain way, and the priest becomes ordained as a functionary to carry out that ritual. The deity to whom he is devoted is a deity that was there before he came along. But the shaman's powers are symbolized in his own familiars, deities of his own personal experience. His authority comes out of a psychological experience, not a social ordination.
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