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npub1cx5j...7yr8
ยซHonk, honk!ยป โ€” Harpo Marx แตแตƒโฑหข แต˜แต แต’แต‡หขแถœแต˜สณแต’ โฟแต’หขแต—สณโฑโฟสฐแต’ แต‡แตƒโฑหฃแตƒ สณแต‰โฟแตˆแตƒ แต‰ แตˆแต‰หขแตˆแต‰โฟแต—แตƒแตˆแต’ โ˜ ๏ธŽ๏ธŽ แตแต‰แตƒสณแถœหขแต—แตƒแต–แตƒ โ˜ ๏ธŽ๏ธŽ I'm not on Bluesky / Nรฃo tenho conta no Bluesky แต‡แต‰สทแตƒสณแต‰ แต’แถ  หขแถœแตƒแตแตแต‰สณหข / แถœแต˜โฑแตˆแตƒแตˆแต’ แถœแต’แต แตแต’หกแต–โฑหขแต—แตƒหข
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image Machado de Assis, A Carolina: Querida! Ao pรฉ do leito derradeiro, em que descansas desta longa vida, aqui venho e virei, pobre querida, trazer-te o coraรงรฃo de companheiro. Pulsa-lhe aquele afeto verdadeiro que, a despeito de toda a humana lida, fez a nossa existรชncia apetecida e num recanto pรดs um mundo inteiro... Trago-te flores โ€“ restos arrancados da terra que nos viu passar unidos e ora mortos nos deixa e separados; que eu, se tenho, nos olhos mal feridos, pensamentos de vida formulados, sรฃo pensamentos idos e vividos.
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Inscriptions Michel de Montaigne added on the ceiling of his library: ฮคฮฟแฟ–ฯ‚ ฮผแฝฒฮฝ ฮบฮตฮฝฮฟแฟ–ฯ‚ แผ€ฯƒฮบฮฟแฟ–ฯ‚ ฯ„แฝธ ฯ€ฮฝฮตแฟฆฮผฮฑ แผฮฝฯ„ฮนฮธฮญฮผฮตฮฝฮฟฮฝ แฝ„ฮณฮบฮฟฮฝ ฯ€ฮฑฯฮญฯ‡ฮตฮน, ฯ„ฮฟแฟ–ฯ‚ ฮดโ€™ แผ€ฮฝฮฟฮฎฯ„ฮฟฮนฯ‚ ฯ„แฝธ ฮฟแผดฮทฮผฮฑ. (Stobaeus) "As wind inflates empty skins, so pride inflates fools." Omnium quae sub sole sunt sors una est (Ecclesiastes 9:3)"All things under the sun share the same fate." ฮŸแฝฮดแฝฒฮฝ ฮผแพถฮปฮปฮฟฮฝ ฮฟแฝ•ฯ„ฯ‰ฯ‚ แผ”ฯ‡ฮตฮน แผข แผ‘ฯ„ฮญฯฯ‰ฯ‚ (Sextus Empiricus) "Nothing is more this way than otherwise" (a foundational motto of Pyrrhonian Skepticism urging the suspension of judgment). image
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N.T. Wright & Michael F. Bird, Jesus and the powers: Christian political witness in an age of totalitarian terror and dysfunctional democracies, p. 8-9: Jesus' message was that God was becoming king in and through his work, his preaching, his healings, and even by his death on the cross. Then, by his launching of the new creation in his resurrection and the gift of the spirit, the first followers of Jesus, taking their cue from their teacher, declared that the rebellious powers had been and were being defeated. Thereafter, creation was being healed and a new people, Jews and Gentiles together, were being redeemed and united in a renewed creation that could be anticipated by the gift of God's spirit. For the early church, the kingdom of God was never about going to heaven. It was a way of summarising what God had embryonically established in Jesus, the spirit-led work that God was doing among them in the present, and what God would establish in the fullness of time. It was this sense of God's kingdom, as something already anticipated, being carried forward, yet still hoped for, that defined the early church as a 'kingdom' movement. Not a kingdom in the sense of an earthly empire or an ephemeral spiritual state, but as a vision and vocation for faithful action that works to bring God's kingship over every facet of human life. If we are to participate in and promote God's kingdom on earth, then we must refocus and redouble our efforts to enact this kingdom-project. The kingdom of God is the imperative that drives the Church's evangelistic preaching and its virtues, and compels us to reorder our lives according to the symbols and story of Jesus as the crucified, risen, and exalted king. But a caveat is needed lest we naively equate our own efforts directly with the kingdom of God it-self. That is why, as we have already said (echoing Paul in Colossians 4:11), we have spoken not of 'building the kingdom' but of building for the kingdom.
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