cancer
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My experience with my cancer,
Domingo 26 de Agosto de 2007
My experience with my cancer, autobiografia Monday June 11, 2007 I CURE ME A
CANCER. THE BENFICIOS OF THE SAUNA MEDITERRANEA. THE WAKIKI A NATURAL
SAUNA, IODADA AND BLEACHED. A LOURDES NUDIST at the age of 19 I had a
lymphoma of Hodking, did me cobalt and chemotherapy. As a result of all it
remain fact a human scrap. In order to recovering me I have investigated in
naturism and vegetarianism. A naturopath recommended me to go al forest of
The Marchioness and to the Waikiki, there I was and there I replaced me. I
have done rebirthing, reemergence... alternatives therapies quantity. I
have been at home of rest. And of my therapeutic process and of my
experience nudist I have acquired a small wisdom. Al less in the referring
thing to my illness: In the forest of the Marchioness some very special
characteristics are given, thing that itself is not given in other places.
It is a forest of Sabine Seaboard, species with some very special
characteristics, above all in oxygenation, is of small height, a pine of low
creeping height, in summer with the heat, the low sap and rises quickly,
what causes produces him a large quantity of I oxygenate, besides there is a
great concentration of algae, by the microclimate that is produced in the
zone, and as everyone knows, the algae They are the main production
companies of I oxygenate. Imagine as therapy what is to be in a forest
thus. Alone I have found another place with a level of I oxygenate similar.
In the Pyrenee "Ampurdanés" Western, the zone of "Maçanet of Cabrenys",
where also the oxygen is very high. Forests of Sabine Seaboard on the north
coast of the Mediterranean only there are them in The Waikiki of Tarragona,
in Almería (very few) and in the Islands Balearic islands. So we find us
with an unique phenomenon and insurmountable besides all it, the walls of
the Waikiki are of iodized clay, the iodo receives it thanks al sea. This
clay is very loaded of energy given that receives the bath of the sun during
all the year. In the Pan of the Waikiki there is a Microclimate of 1 or 2
degrees more than was of her and all it, of double way, because the rays of
the sun fall him since the sky and the sea, and also since the walls of
fireproof clay. All it accentuated by the tremendous effect mirror that
does the sea and the walls of clay. In some places of the walls zones of
high temperature are created, what the Romans called Mediterranean sauna,
there an individual can take a bleached, iodized, and natural sauna.
Personally I have seen people of the entire world, to be recovered of
multiple pains, among them, rheumatic illnesses and seemed.
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wounding me, and which I cannot reach."
343. The beak of the parrot, which it wipes, although it is clean.
344. Instinct and reason, marks of two natures.
345. Reason commands us far more imperiously than a master; for in
disobeying the one we are unfortunate, and in disobeying the other we are
fools.
346. Thought constitutes the greatness of man.
347. Man is but a reed, the most feeble thing in nature; but he is a
thinking reed. The entire universe need not arm itself to crush him. A
vapour, a drop of water suffices to kill him. But, if the universe were to
crush him, man would still be more noble than that which killed him, because
he knows that he dies and the advantage which the universe has over him; the
universe knows nothing of this.
All our dignity consists, then, in thought. By it we must elevate ourselves,
and not by space and time which we cannot fill. Let us endeavour, then, to
think well; this is the principle of morality.
348. A thinking reed.--It is not from space that I must seek my dignity, but
from the government of my thought. I shall have no more if I possess worlds.
By space the universe encompasses and swallows me up like an atom; by
thought I comprehend the world.
349. Immateriality of the soul--Philosophers who have mastered their
passions. What matter could do that?
350. The Stoics.--They conclude that what has been done once can be done
always, and that, since the desire of glory imparts some power to those whom
it possesses, others can do likewise. There are feverish movements which
health cannot imitate.
Epictetus concludes that, since there are consistent Christians, every man
can easily be so.
351. Those great spiritual efforts, which the soul sometimes assays, are
things on which it does not lay hold. It only leaps to them, not as upon a
throne, for ever, but merely for an instant.
352. The streng
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essence; as it will appear at the last day, with such thunders and such a
convulsion of nature that the dead will rise again, and the blindest will
see Him.
"It is not in this manner that He has willed to appear in His advent of
mercy, because, as so many make themselves unworthy of His mercy, He has
willed to leave them in the loss of the good which they do not want. It was
not, then, right that He should appear in a manner manifestly divine, and
completely capable of convincing all men; but it was also not right that He
should come in so hidden a manner that He could not be known by those who
should sincerely seek Him. He has willed to make himself quite recognisable
by those; and thus, willing to appear openly to those who seek Him with all
their heart, and to be hidden from those who flee from Him with all their
heart, He so regulates the knowledge of Himself that He has given signs of
Himself, visible to those who seek Him, and not to those who seek Him not.
There is enough light for those who only desire to see, and enough obscurity
for those who have a contrary disposition."
431. No other religion has recognised that man is the most excelle
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very easy to do: those who deny neither God nor Jesus Christ do no miracles
which are not certain. Nemo facit virtutem in nomine meo, et cito possit de
me male loqui.191
But we have not to draw this distinction. Here is a sacred relic. Here is a
thorn from the crown of the Saviour of the world, over whom the prince of
this world has no power, which works miracles by the peculiar power of the
blood shed for us. Now God Himself chooses this house in order to display
conspicuously therein His power.
These are not men who do miracles by an unknown and doubtful virtue, which
makes a decision difficult for us. It is God Himself. It is the instrument
of the Passion of His only Son, who, being in many places, chooses this, and
makes men come from all quarters there to receive these miraculous
alleviations in their weaknesses.
840. The Church has three kinds of enemies: the Jews, who have never been of
her body; the heretics, who have withdrawn from it; and the evil Christians,
who rend her from within.
These three kinds of different adversaries usually attack her in different
w
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the elder gets all. "My friend, you were born on this side of the mountain,
it is therefore just that your elder brother gets everything."
"Why do you kill me"?
292. He lives on the other side of the water.
293. "Why do you kill me? What! do you not live on the other side of the
water? If you lived on this side, my friend, I should be an assassin, and it
would be unjust to slay you in this manner. But since you live on the other
side, I am a hero, and it is just."
294. On what shall man found the order of the world which he would govern?
Shall it be on the caprice of each individual? What confusion! Shall it be
on justice? Man is ignorant of it.
Certainly, had he known it, he would not have established this maxim, the
most general of all that obtain among men, that each should follow the
custom of his own country. The glory of true equity would have brought all
nations under subjection, and legislators would not have taken as their
model the fancies and caprice of Persians and Germans instead of this
unchanging justice. We would have seen it set up in all the States on earth
and in all times; whereas we see neither justice nor injustice which does
not change its nature with change in climate. Three degrees of latitude
reverse all jurisprudence; a meridian decides the
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held open to the whole world. Yet this people, deceived by the poor and
ignominious advent of the Messiah, have been His most cruel enemies. So that
they, the people least open to suspicion in the world of favouring us, the
most strict and most zealous that can be named for their law and their
prophets, have kept the books incorrupt. Hence those who have rejected and
crucified Jesus Christ, who has been to them an offence, are those who have
charge of the books which testify of Him, and state that He will be an
offence and rejected. Therefore they have shown it was He by rejecting Him,
and He has been alike proved both by the righteous Jews who received Him and
by the unrighteous who rejected Him, both facts having been foretold.
Wherefore the prophecies have a hidden and spiritual meaning to which this
people were hostile, under the carnal meaning which they loved. If the
spiritual meaning had been revealed, they would not have loved it, and,
unable to bear it, they would not have been zealous of the preservation of
their books and their ceremonies; and if they had loved these spiritual
promises, and had preserved them incorrupt till the time of the Messiah,
their testimony would have had no force, because they had been his friends.
Therefore it was w
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what was indeed the way in which they must come to be accepted with God.
There were some things said publicly on that occasion, concerning
justification by faith alone.
Although great fault was found with meddling with the controversy in the
pulpit, by such a person, and at that time-and though it was ridiculed
by many elsewhere-yet it proved a word spoken in season here; and was
most evidently attended with a very remarkable blessing of heaven to the
souls of the people in this town. They received thence a general
satisfaction, with respect to the main thing in question, which they had
been in trembling doubts and concern about; and their minds were engaged
the more earnestly to seek that they might come to be accepted of God,
and saved in the way of the gospel, which had been made evident to them
to be the true and only way. And then it was, in the latter part of
December, that the Spirit of God began extraordinarily to set in, and
wonderfully to work amongst us; and there were very suddenly, one after
another, five or six persons, who were to all appearances savingly
converted, and some of them wrought upon in a very remarkable manner.
Particularly, I was surprised with relation of a young woman, who had
been one of the greatest company-keepers in the whole town. When she
came to me, I had never heard that she was become in any wise serious,
but by the conversation I then had with her, it appeared to me, that
what sh
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useless to the body which inspired its life, which would have annihilated it
if it had rejected it and separated it from itself, as it kept itself apart
from the body! What prayers for its preservation in it! And with what
submission would it allow itself to be governed by the will which rules the
body, even to consenting, if necessary, to be cut off, or it would lose its
character as member! For every member must be quite willing to perish for
the body, for which alone the whole is.
477. It is false that we are worthy of the love of others; it is unfair that
we should desire it. If we were born reasonable and impartial, knowing
ourselves and others, we should not give this bias to our will. However, we
are born with it; therefore born unjust, for all tends to self. This is
contrary to all order. We must consider the general good; and the propensity
to self is the beginning of all disorder, in war, in politics, in economy,
and in the particular body of man. The will is therefore depraved.
If the members of natural and civil communities tend towards the weal of the
body, the communities themselves ought to look to another more general body
of which they are members. We ought, therefore, to look to the whole. We
are, therefore, born unjust and depraved.
478. When we want to think of God, is there nothing which turns us away, and
tempts us to think of something else? All this is bad, and is born in us.
479. If there is a God, we must love Him only and not the creatures of a
day. The reasoning of the ungodly in the Book of Wisdom is only based upon
the nonexistence of God. "On that supposition," say they, "let us take
delight in the creatures." That is the worst that can happen. But if there
were a God to love, they would not have come to this conclusion, but to
quite the contrary. And this is the conclusion of the wise: "There is a God;
let us therefore not take delight in the creatures."
Therefore all that incites us to attach ourselves to the creatures is
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and in disgrace with God; that they are all abandoned to their senses and
their own imagination, whence come the strange errors and continual changes
which happen among them, both of religions and of morals, whereas they
themselves remain firm in their conduct; but that God will not leave other
nations in this darkness for ever; that there will come a Saviour for all;
that they are in the world to announce Him to men; that they are expressly
formed to be forerunners and heralds of this great event and to summon all
nations to join with them in the expectation of this Saviour.
To meet with this people is astonishing to me, and seems to me worthy of
attention. I look at the law which they boast of having obtained from God,
and I find it admirable. It is the first law of all and is of such a kind
that, even before the term law was in currency among the Greeks, it had, for
nearly a thousand years earlier, been uninterruptedly accepted and observed
by the Jews. I likewise think it strange that the first law of the world
happens to be the most perfect; so that the greatest legislators have
borrowed their laws from it, as is apparent from the law of the Twelve
Tables at Athens, afterwards taken by the Romans, and as it would
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accurately, but to make apt figures of speech.
28. Symmetry is what we see at a glance; based on the fact that there is no
reason for any difference, and based also on the face of man; whence it
happens that symmetry is only wanted in breadth, not in height or depth.
29. When we see a natural style, we are astonished and delighted; for we
expected to see an author, and we find a man. Whereas those who have good
taste, and who, seeing a book, expect to find a man, are quite surprised to
find an author. Plus poetice quam humane locutus es.2 Those honour Nature
well who teach that she can speak on everything, even on theology.
30. We only consult the ear because the heart is wanting. The rule is
uprightness.
Beauty of omission, of judgement.
31. All the false beauties which we blame in Cicero have their admirers, and
in great number.
32. There is a certain standard of grace and beauty which consists in a
certain relation between our nature, such as it is, weak or strong, and the
thing which pleases us.
Whatever is formed according to this standard pleases us, be it house, song,
discourse, verse, prose, woman, birds, rivers, trees, rooms, dress, etc.
Whatever is not made according to this standard displeases those who have
good taste.
And as there is a perfect relation between a song and a house which are made
after a good model, because they are like this good model, though each after
its kind; even so there is a perfect relation between things made after a
bad model. Not that the bad model is unique, for there are many; but each
bad sonnet, for example, on whatever false model it is formed, is just like
a woman dressed after that model.
Nothing makes us understand better the ridiculousness of a false sonnet than
to consider nature and the standard and, then, to imagine a woman or a house
made according to that standard.
33. Poeti
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contrary to the rules of our miserable justice than to damn eternally an
infant incapable of will, for a sin wherein he seems to have so little a
share that it was committed six thousand years before he was in existence?
Certainly nothing offends us more rudely than this doctrine; and yet without
this mystery, the most incomprehensible of all, we are incomprehensible to
ourselves. The knot of our condition takes its twists and turns in this
abyss, so that man is more inconceivable without this mystery than this
mystery is inconceivable to man.
Whence it seems that God, willing to render the difficulty of our existence
unintelligible to ourselves, has concealed the knot so high, or, better
speaking, so low, that we are quite incapable of reaching it; so that it is
not by the proud exertions of our reason, but by the simple submissions of
reason, that we can truly know ourselves.
These foundations, solidly established on the inviolable authority of
religion, make us know that there are two truths of faith equally certain:
the one, that man, in the state of creation, or in that of grace, is raised
above all nature, made like unto God and
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one side of the balance, we change the other also. This makes me believe
that the springs in our brain are so adjusted that he who touches one
touches also its contrary.
71. Too much and too little wine. Give him none, he cannot find truth; give
him too much, the same.
72. Man's disproportion.--This is where our innate knowledge leads us. If it
be not true, there is no truth in man; and if it be true, he finds therein
great cause for humiliation, being compelled to abase himself in one way or
another. And since he cannot exist without this knowledge, I wish that,
before entering on deeper researches into nature, he would consider her both
seriously and at leisure, that he would reflect upon himself also, and
knowing what proportion there is... Let man then contemplate the whole of
nature in her full and grand majesty, and turn his vision from the low
objects which surround him. Let him gaze on that brilliant light, set like
an eternal lamp to illumine the universe; let the earth appear to him a
point in comparison with the vast circle described by the sun; and let him
wonder at the fact that this vast circle is itself but a very fine point in
comparison with that described by the stars in their revolution round the
firmament. But if our view be arrested there, let our imagination pass
beyond; it will sooner exhaust the power of conception than nature that of
supplying material for conception. The whole visible world is only an
imperceptible atom in the ample bosom of nature. No idea approaches it. We
may enlarge our conceptions beyond an imaginable space; we only produce
atoms in comparison with the reality of things. It is an infinite sphere,
the centre o
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crying out, It is just! It is just! Some express themselves, that they
could see the glory of God would shine bright in their own condemnation;
and they are ready to think that if they are damned, they could take
part with God against themselves, and would glorify His justice therein.
And when it is thus, they commonly have some evident sense of free and
all-sufficient grace, though they give no distinct account of it; but it
is manifest, by that great degree of hope and encouragement they then
conceive, though they were never so sensible of their own vileness and
ill-deservings as they are at that time.
Some, when in such circumstances, have felt that sense of the excellency
of God's justice, appearing in the vindictive exercises of it, against
such sinfulness as theirs was; and have had such a submission of mind in
their idea of this attribute, and of those exercises of it-together with
an exceeding loathing of their own unworthiness, and a kind of
indignation against themselves-that they have sometimes almost called it
a willingness to be damned; though it must be owned they had not clear
and distinct ideas of damnation, nor does any word in the Bible require
such self-denial as this. But the truth is, as some have more clearly
expressed it, that salvation has appeared too good for them, that they
were worthy of nothing but condemnation, and they could not tell how to
think of salvation being bestowed upon them, fearing it was inconsistent
with the glory of God's majesty, that they had so much contemned and
affronted.
That calm of spirit that some persons have found after their legal
distresses, continues some time before any special and delightful
manifestation is made to the soul of the grace of God as revealed in the
gospel. But very often some comfortable and sweet view of a
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certitude!
885. Any one is made a priest, who wants to be so, as under Jeroboam.
It is a horrible thing that they propound to us the discipline of the Church
of to-day as so good that it is made a crime to desire to change it.
Formerly it was infallibly good, and it was thought that it could be changed
without sin; and now, such as it is, we cannot wish it changed! It has
indeed been permitted to change the custom of not making priests without
such great circumspection that there were hardly any who were worthy; and it
is not allowed to complain of the custom which makes so many who are
unworthy!
886. Heretics.--Ezekiel. All the heathen, and also the Prophet, spoke evil
of Israel. But the Israelites were so far from having the right to say to
him, "You speak like the heathen," that he is most forcible upon this, that
the heathen say the same as he.
887. The Jansenists are like the heretics in the reformation of morality;
but you are like them in evil.
888. You are ignorant of the prophecies, if you do not know that all this
must happen; princes, prophets, Pope, and even the priests. And yet the
Church is to abide. By the grace of God we have not come to that. Woe to
these priests! But we hope that God will bestow His mercy upon us that we
shall not be of them.
Saint Peter, Epistle ii: false prophets in the past, the image of future
ones.
889.... So that if it is true, on the one hand, that some lax monks and some
corrupt casuists, who are not members of the hierarchy, are steeped in these
corruptions, it is, on the other hand, cert
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to everybody, and so no distinction would be made; but, being put to
inconvenience, we distinguish very well.
318. He has four lackeys.
319. How rightly do we distinguish men by external appearances rather than
by internal qualities! Which of us two shall have precedence? Who will give
place to the other? The least clever. But I am as clever as he. We should
have to fight over this. He has four lackeys, and I have only one. This can
be seen; we have only to count. It falls to me to yield, and I am a fool if
I contest the matter. By this means we are at peace, which is the greatest
of boons.
320. The most unreasonable things in the world become most reasonable,
because of the unruliness of men. What is less reasonable than to choose the
eldest son of a queen to rule a State? We do not choose as captain of a ship
the passenger who is of the best family.
This law would be absurd and unjust; but, because men are so themselves and
always will be so, it becomes reasonable and just. For whom will men choose,
as the most virtuous and able? We at once come to blows, as ea
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It is like men, who employ a certain obscure language among themselves.
Those who should not understand it would understand only a foolish meaning.
651. Extravagances of the Apocalyptics, Preadamites, who would base
extravagant opinions on Scripture will, for example, base them on this. It
is said that "this generation shall not pass till all these things be
fulfilled." Upon that I will say that after that generation will come
another generation, and so on ever in succession.
Solomon and the King are spoken of in the second book of Chronicles as if
they were two different persons. I will say that they were two.
652. Particular Types.--A double law, double tables of the law, a double
temple, a double captivity.
653. Types.--The prophets prophesied by symbols of a girdle, a beard, and
burnt hair, etc.
654. Difference between dinner and supper.
In God the word does not differ from the intention, for He is true; nor the
word from the effect, for He is powerful; nor the means from the effect, for
He is wise. St. Bernard, Ultimo Sermo in Missam.
St. Augustine, City of God, v. 10. This rule is general. God can do
everything, except those things which, if He could do, He would not be
almighty, as dying, being deceived, lying, etc.
Several Evangelists for the confirmation of the truth; their difference
useful.
The Eucharist after Lord's Supper. Truth after the type.
The ruin of Jerusalem, a type of the ruin of the world, forty years after
the death of Jesus. "I know not," as a man, or as an ambassador (Mark 13:32;
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"And the king of the south," (Ptolemy, son of Lagos, Egypt), "shall be
strong; but one of his princes shall be strong above him, and his dominion
shall be a great dominion," (Seleucus, King of Syria. Appian says that he
was the most powerful of Alexander's successors).
"And in the end of years they shall join themselves together, and the king's
daughter of the south," (Berenice, daughter of Ptolemy Philadelphus, son of
the other Ptolemy), "shall come to the king of the north," (to Antiochus
Deus, King of Syria and of Asia, son of Seleucus Lagidas), "to make peace
between these princes.
"But neither she nor her seed shall have a long authority; for she and they
that brought her, and her children, and her friends, shall be delivered to
death." (Berenice and her son were killed by Seleucus Callinicus.)
"But out of a branch of her roots shall one stand up," (Ptolemy Euergetes
was the issue of the same father as Berenice), "which shall come with a
mighty army into the land of the king of the north, where he shall put all
under subjection, and he shall also carry captive into Egypt their god
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she and some others of the children were in a room by themselves,
husking Indian corn, the child, after a while, came out and sat by the
fire. Her mother took notice that she appeared with a more than ordinary
serious and pensive countenance; but at last she broke silence, and
said, I have been talking to Nabby and Eunice. Her mother asked her what
she had said to them. Why, said she, I told them they must pray, and
prepare to die; that they had but a little while to live in this world,
and they must be always ready. When Nabby came out, her mother asked
her, whether she had said that to them. Yes, said she, She said that,
and a great deal more. At other times, the child took opportunities to
talk to the other children about the great concern of their souls, so as
much to affect them. She was once exceeding importunate with her mother
to go with her sister Naomi to pray: her mother endeavored to put her
off; but she pulled her by the sleeve, and seemed as if she would by no
means be denied. At last her mother told her, that Amy must go and pray
by herself; but, says the child, she will not go; and persisted
earnestly to beg of her mother to go with her. She has discovered an
uncommon degree of a spirit of charity, particularly on the following
occasion. A poor man that lives in the woods, had lately lost a cow that
the family much depended on; and being at the house, he was relating his
misfortune, and telling of the straits and difficulties they were
reduced to by it. She took much notice of it, and it wrought exceedingly
on her compassion. After
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custom then which does this, for it constrains nature. But sometimes nature
gains the ascendancy and preserves man's instinct, in spite of all custom,
good or bad.
98. Bias leading to error.--It is a deplorable thing to see all men
deliberating on means alone, and not on the end. Each thinks how he will
acquit himself in his condition; but as for the choice of condition, or of
country, chance gives them to us.
It is a pitiable thing to see so many Turks, heretics, and infidels follow
the way of their fathers for the sole reason that each has been imbued with
the prejudice that it is the best. And that fixes for each man his condition
of locksmith, soldier, etc.
Hence savages care nothing for Providence.
99. There is an universal and essential difference between the actions of
the will and all other actions.
The will is one of the chief factors in belief, not that it creates belief,
but because things are true or false according to the aspect in which we
look at them. The will, which prefers one aspect to another, turns away the
mind from considering the qualities of all that it does not like to see; and
thus the mind, moving in accord with the will, stops to consider the aspect
which it likes and so judges by what it sees.
100. Self-love. The nature of self-love and of this human Ego is to love
self only and consider self only. But what will man do? He cannot prevent
this object that he loves from being full of faults and wants. He wants to
be great, and he sees himself small. He w
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understanding.
The greatness of clever men is invisible to kings, to the rich, to chiefs,
and to all the worldly great.
The greatness of wisdom, which is nothing if not of God, is invisible to the
carnal-minded and to the clever. These are three orders differing in kind.
Great geniuses have their power, their glory, their greatness, their
victory, their lustre, and have no need of worldly greatness, with which
they are not in keeping. They are seen, not by the eye, but by the mind;
this is sufficient.
The saints have their power, their glory, their victory, their lustre, and
need no worldly or intellectual greatness, with which they have no affinity;
for these neither add anything to them, nor take away anything from them.
They are seen of God and the angels, and not of the body, nor of the curious
mind. God is enough for them.
Archimedes, apart from his rank, would have the same veneration. He fought
no battles for the eyes to feast upon; but he has given his discoveries to
all men. Oh! how brilliant he was to the mind!
Jesus Christ, without riches and without any external exhibition of
knowledge, is in His own order of holiness. He did not invent; He did not
reign. But He was humble, patient, holy, holy to God, terrible to devils,
without any sin. Oh! in what great pomp and in what wonderful splendour He
is come to the eyes of the heart, which perceive wisdom!
It would have been useless for Archimedes to have acted the prince in his
books on geometry, although he was a prince.
It would have been useless for our Lord Jesus Christ to come like a king, in
order to shine forth in His kingdom of holiness. But He came there
appropriately in the glory of His own order.
It is most absurd to take offence at the lowliness of Jesus Christ, as if
His lowliness were in the same order as the greatness which He came to
manifest. If we consider this greatness in His life, in His passion, in
bernardinamallorquina
59Seneca the Elder, Suasoriae, i. 4. "So many gods are busy around a single
head."
60Cicero, Academica, i. 45. "Nothing is more shameful than to affirm before
knowing."
61Cicero, Disputationes Tusculanae, i. 25. "I have not shame, as they do, to
admit that I know not what I do not know."
62Seneca, Epistles, lxxii. "It is easier not to begin....
63Lam. 3:1. "I am the man that hath seen."
64"What you seek without knowing, religion will announce to you." Pascal
misquotes Acts 17:23. "Whom therefore ye ignorantly worship, him declare I
unto you."
65Prov. 8:31. "And my delights were with the sons of men."
66Joel 2:28. "I will pour out my spirit upon all flesh."
67Ps. 82:6. "Ye are gods."
68Is. 40:6. "All flesh is grass."
69Ps. 49:12, 13. "He is like the beasts that perish; this their way is their
folly."
70Eccles. 3:18. "I said in mine heart concerning the estate of the sons of
men."
[71]1 Cor. 1:25 "The foolishness of God is wiser than men; and the weakness
of God is stronger than men."
[72]Ovid, Metamorphoses, iii. "No one is happy before death."
[73]1 John 2:16.
74Cor. 1:31. "He that glorieth, let him glory in the Lord."
75John 14:6. "I am the way, the truth, and the life."
761 Cor. 6:17. "But he that is joined unto the Lord is one spirit."
77Gen. 4:7. "Unto thee shall be his desire."
78Office for Holy Saturday. "Which won for us a Saviour."
79Office for Good Friday. "Which won for us God's hallowed members to
embrace."
80Hymn Vexilla regis. "Worthy God's hallowed members to embrace."
81Luk
bernardinamallorquina
181Luke 11:20. "If with the finger of God... the kingdom of God is come upon
you."
[182]St. Thomas Aquinas, Summa Theologica.
183"But though he had done so many miracles before them, yet they believed
not on him: that the saying of Esaias the prophet might be fulfilled... He
hath blinded their eyes."
184John 12:41. "These things said Esaias, when he saw his glory, and spake
of him."
1851 Cor. 1:22, 23. "For the Jews require a sign, and the Greeks seek after
wisdom: but we preach Christ crucified."
[186]"But full of signs, full of wisdom; you the Jesuits, what you wish is a
Christ not crucified, a religion without miracles and without wisdom."
18710:26 "But ye believe not, because ye are not of my sheep."
188"Not because ye saw the miracles, but because ye... were filled."
18916. "This man is not of God, because he keepeth not the Sabbath day.
Others said: How can a man that is a sinner do such miracles?"
[190]John 9:17, 33. "What sayest thou of him? He said, He is a prophet. If
this man were not of God, he could do nothing."
191Mark 9:39. Nemo est enim qui faciat. "There is no man which shall do a
miracle in my name, that can lightly speak evil of me."
192Ps. 138:24. "And see if there be any wicked way in me."
193Luke 22:66. "Art thou the Christ? tell us."
194John 5:36. "The works which the father hath given me to finish... bear
witness of me." John 10:26-27. "But ye believe not, because ye are not of my
sheep... My sheep hear my voice.
[195]"What sign shewest thou then, that we may see, and believe thee. (They
do not say: What doctrine do you preach?)"
196John 3:2. "No man can do these miracles that thou doest, except God be
with him."
[197]"The Lord, making manifest his presence, upholdeth them