God Created The Integers Epub [UPD] Download Free
13. How moving, the way in which this comes about. The prayer for the blessing of baptismal water  reveals to us that God created water precisely with Baptism in mind. This means that when God created water, he was thinking of the Baptism of each one of us, and this same thought accompanied him all throughout his acting in the history of salvation every time that, with precise intention, he used water for his saving work. It is as if after having created water in the first place, he had wanted to perfect it by making it eventually to be the water of Baptism. It was thus that he wanted to fill it with the movement of his Spirit hovering over the face of the waters (Ge 1:2) so that it could contain hidden within the power to sanctify. He used water to regenerate humanity through the flood (Ge 6:1-9,29). He controlled it, separating it to open the way of freedom through the Red Sea (cf. Ex 14). He consecrated it in the Jordan, plunging into it the flesh of the Word soaked in the Spirit. (cf. Ma 3:13-17; Mk 1:9-11; Lk 3:21-22) At the end he blended it with the blood of his Son, the gift of the Spirit inseparably united with the gift of the life and death of the Lamb slain for us, and from his pierced side he poured it out over us. (Jn 19:34) And it is into this water that we have been immersed so that through its power we can be inserted into the Body of Christ and with him rise to immortal life. (cf. Ro 6:1-11)
god created the integers epub download free
26. The reflection of the Prophets and that found in the Wisdom Literature, in coming to the formulation of the principle that all things were created by God, touch on the first manifestation and the source itself of God's plan for the whole of humanity. In Israel's profession of faith, to affirm that God is Creator does not mean merely expressing a theoretical conviction, but also grasping the original extent of the Lord's gratuitous and merciful action on behalf of man. In fact, God freely confers being and life on everything that exists. Man and woman, created in his image and likeness (cf. Gen 1:26-27), are for that very reason called to be the visible sign and the effective instrument of divine gratuitousness in the garden where God has placed them as cultivators and custodians of the goods of creation.
The biblical message provides endless inspiration for Christian reflection on political power, recalling that it comes from God and is an integral part of the order that he created. This order is perceived by the human conscience and, in social life, finds its fulfilment in the truth, justice, freedom and solidarity that bring peace.
428. The biblical accounts of creation bring out the unity of the human family and teach that the God of Israel is the Lord of history and of the cosmos. His action embraces the whole world and the entire human family, for whom his work of creation is destined. God's decision to make man in his image and likeness (cf. Gen 1:26-27) gives the human being a unique dignity that extends to all generations (cf. Gen 5) and throughout the entire earth (cf. Gen 10). The Book of Genesis indicates moreover that the human being was not created in isolation but within a context, an integral part of which are those living spaces that ensure his freedom (the garden), various possibilities for food (the trees of the garden), work (the command to cultivate) and above all community (the gift of someone who is like himself) (cf. Gen 2:8-24). Throughout the Old Testament, the conditions that ensure the fullness of human life are the object of a divine blessing. God wants to guarantee that man has what is necessary for his growth, his freedom of self-expression, success in his work, and a wealth of human relationships.
526. The Church's social doctrine provides the fundamental criteria for pastoral action in the area of social activity: proclaiming the Gospel; placing the Gospel message in the context of social realities; planning actions aimed at the renewal of these realities; and conforming them to the demands of Christian morality. A new evangelization of society requires first of all the proclamation of the Gospel: God saves every person and the whole person in Jesus Christ. It is this proclamation that reveals man to himself and that must become the principle for interpreting social realities. In proclaiming the Gospel, the social dimension is an essential and unavoidable but not the only dimension. It is a dimension that must reveal the unlimited possibilities of Christian salvation, even if it is not possible in time to conform social realities perfectly and definitively to the Gospel. No results attained, not even the most spectacular, can escape the limits of human freedom and the eschatological tension of every created reality.
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