May the Most Precious Blood of Christ, all His Blood and wounds and agony save us, through the Sorrowful and Immaculate Heart of Mary. Amen. Choices such as those of this young, Chipewyan mother highlight the importance of language as a cultural identity marker, one which shapes persons and communities as distinct unto themselves. Yet, such markers have not often been celebrated and protected in nation states like Canada. Rather the colonial project has sought and continues to seek ‘progress’ and control by enforcing uniformity through the erasure of differences such as language use.

Divine Motivation Theory (DMT) is a form of theologically based moral theory proposed by Linda Zagzebski. The theory defines all moral properties of persons, acts, and outcomes of acts in terms of God’s motives. God’s motives are states such as love and compassion, states that are motivating, and that are emotions or similar to emotions. She proposes that these states constitute the metaphysical and conceptual basis for moral value. Given traditional assumptions about the nature of God, the theory combines moral realism with divine noncognitivism. The force of the cognate noun proorismos is similar. Primarily, this word designates the destination of a journey. 3 If a person decides to travel from point A to point B, then point B becomes his proorismos, his destination. When he sets out, he may have every intention of reaching the destination. But a host of reasons—a last-minute change of plans, a flat tire, an accident—may prevent him from reaching the intended destination. Indeed, read this way, we might then turn to Acts—as the lectionary encourages us to do—and find there a reversal of Babel as the Spirit overcomes language for the sake of the unifying work of the Gospel message. Pentecost undoes Babel. Domine Iesu Christe, in unione illius divinae intentionis, quia in terris per sanctissimum Cor tuum laudes Deo persolvisti et nunc in Eucharistiae Sacramento ubique terrarum persolvis usque ad consummationem saeculi, ego per hanc diem integram, ad imitationem sanctissimi Cordis beatae Mariae semper Virginis immaculatae, tibi libentissime offero omnes meos intentiones et cogitationes, omnes meos affectus et desideria, omnia mea opera et verba. St. Alphonsus Liguori, indulgenced by Pope St. Pius X) … or … Consecration To The Blessed Virgin (Fatima)John of Damascus (seventh–eighth centuries a.d.) ties proorismos with God’s will and foreknowledge 7 and notes specifically that God “does not will evil to happen neither does He force virtue/goodness.” 8 This implies that divine proorismos is not absolute but allows human choice. Methodius I (ninth century a.d.) uses proorizō together with the phrase proaireseōs anthrōpinēs, meaning “human will/ desire/choice.” The fact that the human will, desire, or choice involves divine proorismos indicates that no absolute predestination is in view. Korthian Relic Box need key Key of Many Thoughts You need to go to cave, after open You will get Gorak Claw Fetish that will start Gorak Claw Fetish, Rout: WE give Thee thanks, O almighty God, for all Thy mercies. Who livest and reignest forever and ever. Amen. If there is no condemnation in episode one of the narrative, then we might further ask whether or not there is punishment in the second. Two aspects of the Divine response are relevant for such a question. The first immediately follows the turning point at verse 5, where the NRSV reports the speech of God as, “Look, they are one people, and they have all one language; and this is only the beginning of what they will do, nothing that they propose to do will now be impossible for them” (verse 6). While the translation, through its use of the future tense in English, suggests that God is concerned about the ability of human beings to achieve any activity collectively planned and agreed upon in a time external to the narrative, there is no such tense specification in the Hebrew. May the Almighty and merciful Lord grant me pardon, + absolution, and remission of all my sins. Amen.

See A. B. Moumtzakis, Syntaktikotes Archaias E lenikes [ Syntax of Ancient Greek] (Athens, Greece: Organismos Ekdoseon Didaktikon Vivlion, 2007), 84.For a detailed exploration and deconstruction of traditional readings of Genesis 11:1–9, see Theodore Hiebert, “The Tower of Babel and the Origin of the World’s Cultures,” Journal of Biblical Literature 126 (2007): 29–58. In Jeremiah’s case, what was an open event has now closed. The warnings of judgement are now reality and so are seen as proven and trustworthy. This does not change Jeremiah’s intention, but it has developed and been made more precise. This is the point made and used by the author of Hebrews in Hebrews 8. When you interact with Phasing Korthian Shrine you'll receive the buff Phasing Form (1 min) and a path will appear, follow the path to get the quest. By using this service, you agree that you will only keep content for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services I desire that during these nine days you bring souls to the fountain of My mercy, that they may draw therefrom strength and refreshment and whatever grace they have need of in the hardships of life, and especially at the hour of death" (Diary, 1209). What You Can Do

O holy and immaculate virginity, I know not by what praises I may extol thee: for thou hast borne in thy womb, Whom the heavens could not contain. >>> additional prayers Jesus, Mary and Joseph, may I breathe out my soul in peace with Thee! >>> alternative prayers St. Joseph, Custodian of the Two Hearts, pray for us! Shane is in our prayers. If you are not aware of the healing miracles attributed to the Green Scapular and the promises invested in it, please look into it. LOOK upon Thy servants, O Lord, and upon Thy works, and direct their children. And let the brightness of the Lord our God be upon us, and direct Thou the works of our hands over us; yea, the work of our hands do Thou direct.In the transition from classical to biblical Greek, the infinitive was sometimes replaced by a prepositional phrase. With regard to the use of proorizō in the New Testament (NT), we see that four times the verb is accompanied by a prepositional phrase. In Romans 8:29, proorizō is followed by eis to einai auton (“so that He might become”); in 1 Corinthians 2:7, eis doxan ēmōn (“for our glory”); in Ephesians 1:5, eis huiothesian (“for adoption”); in Ephesians 1:11, 12, eis to einai ēmas (“so that we might be”). The preposition eis may indicate geographical or chronological movement or intent. 11 Since proorizō does not deal with time or geography,