13/07/2010 · I used to smoke marijuana every day

You can draw a direct parallel between organizational goals and individual ..

Kolmogorov Complicity And The Parable Of Lightning | …

This idea of conversion must have a direct effect upon one's life in order to be truly meaningful. In terms of this particular passage, conversion can be made manifest in terms of how one deals with those who may not have the same gifts and talents as we do and are therefore considered to be inferior members of the community. The apparently insignificant members of the church are in reality the most significant, because they have the highest order to angels guarding them. If God takes such direct notice of the supposedly unimportant members of the church, how much more should the church and its leaders be attentive to them? The point is driven home by the parable of the sheep which have strayed. St. Hilary of Poitiers makes a similar point when he states, "The Angels offer daily to God the prayers of those that are to be saved by Christ; it is therefore perilous to despise him whose desires and requests are conveyed to the eternal and invisible God, by the service and ministry of Angels.

Sixteen years ago, when I was in my late teens, cannabis was a big part of my life

Literary Terms and Definitions P - Carson-Newman …

Whether the version in the Gospel of Thomas has been derived from either of the Synoptic Gospels, or both, is in dispute. The version in the Gospel of Truth may well have derived from Matthew's. There might also be a possible connection with the Qumran document (IQS 2:19-25); however, I have not been able to find a copy of this document in order to make direct reference to its content. While there are several common themes between the four different accounts of this parable, Arland Hultgran makes reference to the fact that there are some important differences as well. Some of the similarities include the fact each account begins with one hundred sheep and one of them becomes lost, the shepherd leaves the ninety-nine sheep and goes in search of the lost sheep, the lost sheep is found by the shepherd, and the parable concludes with an account of the shepherd's reaction to having found the one who is lost.

The Gospel according to St. Luke also contains a similar parable (Lk. 15:3-7). However, there are some variations in the story. For example, verses six and seven state, "And when he comes home, he calls together his friends and neighbors, saying to them, "Rejoice with me, for I have found my sheep which was lost. Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance." The passage in St. Matthew's Gospel makes no reference to any such party and the topic of repentance is never directly expressed anywhere in the parable. Why this difference between the two passages? One way to account for it is to keep in mind the communities that these two evangelists were writing to. Tradition has it that the community which followed the Gospel according to St. Matthew was of Jewish origin. The references to the "kingdom of Heaven" and the angels who behold the face of God (Mt. 18:10) would reflect a very Jewish understanding of who Jesus is and his direct connection to the salvation history of the People of Israel. Tradition also has it that those who followed the Gospel according to St. Luke were of pagan Greek origin. Therefore, it would seem likely that the author who refrain from using uniquely Jewish themes; but, would instead present the message in a way that his audience would understand. Throwing a party as a way of rejoicing over the finding of the lost sheep would have easily been understood by this community. Also, the concept of righteousness is very much in keeping with Greek philosophical and cultural thought, so the author appears to be relying upon this theme in order to keep Jesus' message across as well.


Parable of the Ten Virgins - Beginning And End

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Cardiologists and Chinese Robbers | Slate Star Codex

PHILOLOGY (Greek, "Love of words"): Not to be confused with (see below), philology was an important but now somewhat dated field of study in the 19th and early 20th century. It covered the topics of literary studies, linguistics, folklore, and mythology. Philologists were the ones who reconstructed proto-Indo-European, developed comparative mythology, deciphered the relationships between modern languages, and compiled records of regional folklore, fairy tales, and mythology before they vanished into modernity. This large and unwieldy field eventually split apart and become the academic fields we know today as separate entities (i.e., the distinct degrees of literature, lingustics, folklore, and so forth). Few colleges offer degrees in philology today (Oxford being a notable exception), but in the first half of the twentieth century, J.R.R. Tolkien was the primary philologist in the , which sometimes became a source of tension. C. S. Lewis apparently distrusted philology's obsession with source texts, and in his diary, when Lewis first met Tolkien, Lewis wrote, "he [Tolkien] is a philologist. No harm in him: only needs a good smack or two."

This is not always a good thing

PARABASIS (Greek, "stepping forward" or "going aside"): A moment at the end of a Greek tragedy in which the chorus would remove their masks and step forward to address the audience directly in speech rather than song. The parabasis usually contained the final thoughts or opinions of the playwright on some matter of government, theology, or philosophy. The concluding words of the chorus in Sophocles' Oedipus Rex serve as one example.