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Titolo: (repost para o GUIP!) Naruto shippuuden  -Eps. 21- 23 [40/41]  "- Naruto Shippuuden 21 - 23.part.vol124+061.par2" yEnc (56/62)

the six ages to form Jesus Christ and the
Church. If Adam had not sinned, and Jesus Christ had not come, there had
been only one covenant, only one age of men, and the creation would have
been represented as accomplished at one single time.
657. Types.--The Jewish and Egyptian peoples were plainly foretold by the
two individuals whom Moses met; the Egyptian beating the Jew, Moses avenging
him and killing the Egyptian, and the Jew being ungrateful.
658. The symbols of the Gospel for the state of the sick soul are sick
bodies; but, because one body cannot be sick enough to express it well,
several have been needed. Thus there are the deaf, the dumb, the blind, the
paralytic, the dead Lazarus, the possessed. All this crowd is in the sick
soul.
659. Types.--To show that the Old Testament is only figurative and that the
prophets understood by temporal blessings other blessings, this is the
proof:
First, that this would be unworthy of God.
Secondly, that their discourses express very clearly the promise of temporal
blessings, and that they say nevertheless that their discourses are obscure,
and that their meaning will not be understood. Whence it appears that this
secret meaning was not that which they openly expressed, and that
consequently they meant to speak of other sacrifices, of another deliverer,
etc. They say that they will be understood only in the fullness of time
(Jer. 30:24).
The third proof is that their discourses are contra

they consider them as in a place,
and attribute to them movement from one place to another; and these are
qualities which belong only to bodies.
Instead of receiving the ideas of these things in their purity, we colour
them with our own qualities, and stamp with our composite being all the
simple things which we contemplate.
Who would not think, seeing us compose all things of mind and body, but that
this mixture would be quite intelligible to us? Yet it is the very thing we
least understand. Man is to himself the most wonderful object in nature; for
he cannot conceive what the body is, still less what the mind is, and least
of all how a body should be united to a mind. This is the consummation of
his difficulties, and yet it is his very being. Modus quo corporibus
adhaerent spiritus comprehendi ab hominibus non potest, et hoc tamen homo
est.7 Finally, to complete the proof of our weakness, I shall conclude with
these two considerations...
73. But perhaps this subject goes beyond the capacity of reason. Let us
therefore examine her solutions to problems within her powers. If there be
anything to which her own interest must have made her apply herself most
seriously, it is the inquiry into her own sovereign good. Let us see, then,
wherein these strong and clear-sighted souls have placed it and whether they
agree.
One says that the sovereign good consists in virtue, another in pleasure,
another in the knowledge of nature, another in truth, Felix qui potuit rerum
cognoscere causas,[8] another in total ignorance, another in indolence,
others in disregarding appearances, another in wondering at nothing, nihil
admirari prope res una quae possit facere et servare beatum,[9] and the true
sceptics in their indifference, doubt, and perpetual suspense, and others,
wiser, think to find a better definition. We are well satisfied.
We must see if this fine philosophy has gained nothing certain from so long
and so intent stud

and expressed
the things sometimes clearly, but very often in figures, in order that those
who loved symbols might consider them and those who loved what was
symbolised might see it therein.
All that tends not to charity is figurative.
The sole aim of the Scripture is charity.
All which tends not to the sole end is the type of it. For since there is
only one end, all which does not lead to it in express terms is figurative.
God thus varies that sole precept of charity to satisfy our curiosity which
seeks for variety, by that variety which still leads us to the one thing
needful. For one thing alone is needful, and we love variety; and God
satisfies both by these varieties, which lead to the one thing needful.
The Jews have so much loved the shadows and have so strictly expected them
that they have misunderstood the reality, when it came in the time and
manner foretold.
The Rabbis take the breasts of the Spouse for types, and all that does not
express the only end they have, namely, temporal good.
And Christians take even the Eucharist as a type of the glory at which they
aim.
671. The Jews, who have been called to subdue nations and kings, have been
the slaves of sin; and the Christians, whose calling has been to be servants
and subjects, are free children.
672. A formal point.--When Saint Peter and the Apostles deliberated about
abolishing circumcision, where it was a question of acting against the law
of God, they did not heed the prophets, but simply the reception of the Holy
Spirit in the persons uncircumcised.
They thought it more certain that God approved of those whom He filled with
His Spirit than it was that the law must be obeyed. They knew that the end
of the law was only the Holy Spirit; and that thus, as men certainly had
this without circumcision, it was not necessary.
673. Fac secundum exemplar quod tibi ostensum est in monte.126--The Jewish
religion then has been formed on its likeness to the truth of the 

of this matter, I would be a little more large and
particular.
SECTION II. The Manner of Conversion Various, Yet Bearing a Great
Analogy.
I therefore proceed to give an account of the manner of persons being
wrought upon; and here there is a vast variety, perhaps as manifold as
the subjects of the operation; but yet in many things there is a great
analogy in all.-Persons are first awakened with a sense of their
miserable condition by nature, the danger they are in of perishing
eternally, and that it is of great importance to them that they speedily
escape and get into a better state. Those who before were secure and
senseless, are made sensible how much they were in the way to ruin, in
their former courses. Some are more suddenly seized with convictions-it
may be, by the news of others' conversion, or some thing they hear in
public, or in private conference-their consciences are smitten, as if
their hearts were pierced through with a dart. Others are awakened more
gradually, they begin at first to be something more thoughtful and
considerate, so as to come to a conclusion in their minds, that it is
their best and wisest way to delay no longer, but to improve the present
opportunity. They have accordingly set themselves seriously to meditate
on those things that have the most awakening tendency, on purpose to
obtain convictions; and so their awakenings have increased, till a sense
of their misery, by God's Holy Spirit setting in therewith, has had fast
hold of them. Others who before had been somewhat religious, and
concerned for their salvation, have been awakened in a new manner; and
made sensible that their slack and dull way of seeking, was never like
to attain that purpose.
These awakenings when t

fruit in time.
So in morals He gives charity, which produces fruits contrary to lust.
580. Nature has some perfections to show that she is the image of God, and
some defects to show that she is only His image.
581. God prefers rather to incline the will than the intellect. Perfect
clearness would be of use to the intellect and would harm the will. To
humble pride.
582. We make an idol of truth itself; for truth apart from charity is not
God, but His image and idol, which we must neither love nor worship; and
still less must we love or worship its opposite, namely, falsehood.
I can easily love total darkness; but if God keeps me in a state of
semi-darkness, such partial darkness displeases me, and, because I do not
see therein the advantage of total darkness, it is unpleasant to me. This is
a fault and a sign that I make for myself an idol of darkness, apart from
the order of God. Now only His order must be worshipped.
583. The feeble-minded are people who know the truth, but only affirm it so
far as consistent with their own interest. But, apart from that, they
renounce it.
584. The world exists for the exercise of mercy and judgement, not as if men
were placed in it out of the hands of God, but as hostile to God; and to
them He grants by grace sufficient light, that they may return to Him, if
they desire to seek and follow Him; and also that they may be punished, if
they refuse to seek or follow Him.
585. That God has willed to hide Himself.--If there were only one religion,
God would indeed be manifest. The same would be the case if there were no
martyrs but in our religion.
God being thus hidden, every religion which does not affirm that God is
hidden is not true; and every religion which does not give the reason of it
is not instructive. Our religion does all this: Vere tu es Deus
absconditus.[102]
586. If there were no obscurity, man would not be sensible of hi