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Affect and Promotional Culture 100%

Advertisers and their brands continually endeavour to create affective affiliations in our everyday lives, to become part of our ordinary or memorable experiences and to integrate themselves into as many important moments as possible.


DdosReport 98%

ZAP Scanning Report Summary of Alerts Risk Level High Medium Low Informational Number of Alerts 0 1 5 0 Alert Detail Medium (Medium) X-Frame-Options Header Not Set URL URL URL URL URL URL URL URL URL URL URL URL URL URL URL URL Instances Solution 16 Most modern Web browsers support the X-Frame-Options HTTP header.


privacy-policy-Memoji 96%

Privacy Policy for MeMoji - become the emoji At, one of our main priorities is the privacy of our visitors.


AcademicCollocationList copy 94%

The Academic Collocation List # Addition 1 2 3 4 (in) 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 (be) 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 Component I abstract academic academic academic academic academic academic academic academic academic academic academic academic academic academic academic academic academic academic academic accept acceptable accurate accurate accurate accurate accurate accurate achieve (a) achieve (an) achieve (an) acquire active active active active actively acutely add additional additional additional additional additional address (an) administrative adopt (a) adopt (an) advanced advanced adverse adverse adversely affect (the) affect (the) allocate allow POS I adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj v adj adj adj adj adj adj adj v v v v adj adj adj adj adv adv v adj adj adj adj adj v adj v v adj adj adj adj adv v v v v Component II concept achievement career circles community debate discipline discourse institution journal life performance research skills study success work world writing year responsibility behaviour assessment description information measurement picture record goal objective outcome knowledge involvement participant participation role involved aware information cost information problem resources support issue practices procedure approach economy technology effect reaction affect outcome development resources access Page 1 of 42 POS II n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n vpp adj n n n n n n n n n n n n n n v n n n n Addition (of) (to) # Addition 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 Component I almost alternative alternative alternative alternative alternative alternative alternative alternative alternative alternative alternative alternative ample analytical analytical anecdotal annual annual annual annual annual apply apply (a) apply (the) appropriate appropriate appropriate appropriate appropriate appropriate appropriate appropriate appropriate appropriate appropriate appropriate armed artificial assess (the) assessment associated assume assume (the) atomic attend (a) available available available available average background basic basic basic basic basic basic basic POS I adv adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj v v v adj adj adj adj adj adj adj adj adj adj adj adj adj adj v n adj v v adj v adj adj adj adj adj n adj adj adj adj adj adj adj Component II identical approach explanation form interpretation means method model solution source strategy view way evidence approach tool evidence conference meeting rate report review equally method theory action behaviour conditions data form language level point response skills treatment way conflict intelligence impact process factors responsibility role energy conference data evidence information resources score knowledge assumption component concept element function information premise Page 2 of 42 POS II adj n n n n n n n n n n n n n n n n n n n n n adv n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n Addition (of) (of) # Addition 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 (be) 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 (a) 160 161 162 (be) 163 164 165 166 167 168 169 170 171 172 173 174 175 Component I basic basic basic basic bear become become become become become become become become become become become become (a) become (the) begin (a) behave beneficial best binary binary biological biological biological brief brief brief brief brief brief brief brief brief brief briefly briefly broad broad broad broad broad broader broadly broadly business business capitalist capitalist capitalist capitalist capitalist career career careful careful careful POS I adj adj adj adj v v v v v v v v v v v v v v v v adj adv adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adv adv adj adj adj adj adj adj adv adv n n adj adj adj adj adj n n adj adj adj Component II principle research structure technique resemblance apparent available aware blurred established evident independent involved obvious visible widespread source focus process differently effect described opposition system evolution science sex account description discussion history introduction overview period review summary time describe discuss agreement category definition range spectrum context defined similar sector transaction country economy society system world development opportunity analysis attention consideration Page 3 of 42 POS II n n n n n adj adj adj adj adj adj adj adj adj adj adj n n n adv n vpp n n n n n n n n n n n n n n n v v n n n n n n vpp adj n n n n n n n n n n n n Addition (to) (with/in) (of) (of) (as, in terms of) (of) # Addition 176 177 (be) 178 (be) 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 Component I careful carefully carefully carry carry out carry out (the) cast causal causal causal cause cause central central central central central central central central central central central central central central central central central central certain certain certain certain change change change change (an) changing changing changing changing changing changing characteristic chemical civil civil class classic classic classic classic classical clear clear clear clear clear POS I adj adv adv v v v v adj adj adj v v adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj adj v v v v adj adj adj adj adj adj adj adj adj adj n adj adj adj adj adj adj adj adj adj adj Component II thought controlled selected information research task doubt link relation relationship consequences stress authority concept concern control core feature focus government importance issue part point position problem question role tenet theme aspect assumptions characteristics circumstances constantly dramatically rapidly attitude attitudes circumstances nature needs pattern world feature reaction case society consciousness example study text work theory boundary distinction evidence focus indication Page 4 of 42 POS II n vpp vpp n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n adv adv adv n n n n n n n n n n n n n n n n n n n n n n Addition (of) (on) # Addition 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 (be) (be) (be) (be) (be) (be) (be) (be) (be) (be) (be) (upon, on) (on/upon) (be) (be) (be) Component I clear clear clear clearly clearly clearly clearly clearly clearly clearly clearly clearly climate climatic close close close close closely closely closely closely closely closely closely closer closer closer cognitive cognitive cognitive collaborative collect collect collective collective collective combined come into come into commercial commercial commit (a) commit (an) common common common common common common common common common common common common commonly commonly commonly POS I adj adj adj adv adv adv adv adv adv adv adv adv n adj adj adj adj adj adv adv adv adv adv adv adv adj adj adj adj adj adj adj v v adj adj adj adj v v adj adj v v adj adj adj adj adj adj adj adj adj adj adj adj adv adv adv Component II relationship statement structure defined demonstrated established evident identified important related understand visible change conditions contact proximity relationship scrutiny allied associated connected linked related resemble tied examination inspection look ability development skills learning data information action identity memory effect conflict contact activity transaction crime offence ancestor approach assumption characteristic culture error feature goal method source theme usage accepted associated called Page 5 of 42 POS II n n n vpp vpp vpp adj vpp adj vpp v adj n n n n n n vpp vpp vpp vpp vpp v vpp n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n n vpp vpp vpp Addition (to) (to, with) (with) (to, with) (to, with) (to) (with) (with) (with)


Macbeth ebook 92%

The prophecies could be his own feelings rather than witches’ prophesies as we too have seen instances where generals becoming kings or trying to become kings in the recent history.


Havilandmanuscriptprojectetc 91%

"the Presence chamber") Roman -Capitalized governmental positions not immediatel,v preceding someone's name become lowercase (pg 4A2:


TimeandLightAlienationinContemporarySpace 91%

  Time and Light: Alienation in Contemporary Space   Traditional spaces serve to facilitate movement and commerce1, simplifying life through  efficient design. The mall, casinos, airports, and other commodity­centres function to encourage  a numbing alienation and propagate consumption. Alternative, non­traditional spaces undermine  these aims, instead providing a space for self­reflection and repositioning away from the  capitalist trajectory of space, and therefore the mechanics of the everyday through their  manipulation of time and light. A synartetic, or nonhistorical, approach to the analysis of these  alternative spaces provides an avenue that cannot be periodized or folded back into the more  traditional narratives of space.  Benjamin’s arcades and the shopping mall participate in the traditional trajectories of  capital, commerce and space. In this traditional narrative, spaces function to serve us by  facilitating movement and commerce through their architectural makeup. Benjamin references  An Illustrated Guide to Paris​  in his seminal​  Passagenwerk:   These arcades, a recent invention of industrial luxury, are glass­roofed, marble­paneled  corridors extending through whole blocks of buildings, whose owners have joined  together for such enterprises. Lining both sides of these corridors, which get their light  from above, are the most elegant shops, so that the passage is a city, a world in miniature2    These enclosed microcosms, with their monumental facades and wide array of consumer options,  parallel the 1960s American mall in both form and purpose. Victor Gruen, a prominent  shopping­plaza designer, believed that suburban malls could become the epicenter of suburban  1  Here I mean commerce as a signifier of the implicit narrative of traditional spaces.   Benjamin, Walter, and Rolf Tiedemann. ​ The Arcades Project​ . Cambridge, MA: Belknap, 1999. Print.  2   social interactions.3 The community sphere Benjamin detected in the Arcades was perhaps fully  realized by the American mall.4   This traditional trajectory directs us towards spaces that facilitate commerce and  movement. Space is treated as an engine of capital, chained to an insatiable desire for goods and  services. Although overlooked by this narrative, there is a rich history of non­consumable spaces  in the 20th century. These spaces resist us: they are non indexical, serving to neither facilitate  commerce or movement. These spaces manipulate time and light in order to motivate  self­reflection; through them we examine the positioning of our bodies in the contemporary  environment. Unlike in the mall, within the alternative spaces we are faced with an introspective  experience that unveils (rather than obscures) the true nature of alienation in the contemporary  environment.   For instance, James Turrell’s ​ A Frontal Passage ​ (Figure 1)​  ​ transforms the passivity of  light into an active force by endowing it with a physical presence as the singular artistic medium  utilized in the work. This manipulation increases the awareness of one’s own body, and therefore  one’s positioning in the space. Light becomes a marker of the existential moment in that to  become aware of one’s body and its temporal limitations is the feeling of existentialism. The  properties of light, when manipulated through structures, forces a reorientation that is  symptomatic of an experience with existential questions5. This existential moment hinges on  3  ​ Davidson, Ronald A.. “Parks, Malls, and the Art of War”. ​ Yearbook of the Association of Pacific Coast  Geographers​  73 (2011): 27–51. Web...  4  ​ I think it is important to note here the furthest articulation of this spatial impulse: e­commerce. However, this  conclusion of the narrative seems to function more to implode the dialogue in on itself rather than furthering it. In  this way, e­commerce becomes the ouroboros. By shedding it’s locus, e­commerce distances itself from a discourse  on physical structures or site and moves towards one regarding modes of consumption.   5  These existential questions, and the experience attached therefore, mark a new sublime differing from the historical  sublime in form and function. The sublime is no longer an individual experience, instead it is marked by a collective  existential experience. Furthermore, the new sublime is no longer strictly attached to “art space” or feats of god,  instead it is extended into commodity space and the everyday.      manmade structures with alienation as a key determinant of the contemporary experience. The  self­reflexive manipulation of time and light open the body to the feeling of existentialism and  causes a subsequent repositioning in the contemporary landscape. Turrell's work provides us a  lens through which to examine the intersection of time, space, and light as mechanics of the new  social existentialism. As the catalogue establishes: “​ Instead of diffusing freely from one side of  this wall to the other, the light ends abruptly in space, as if it had density. The power of the work  lies in this paradox, in which nothingness gains physical presence.”6  The physical presence of  nothingness, manifested through the physicality of light, confronts us with our own finitude. In  other words, we disappoint the desire to fill space undefined, as light can. Therefore,  disappointing the accompanying wish for immortality. As one moves around the work, the work  itself changes. The positioning of the body to the piece transforms it from a mere light show to  an expansive view of the abyss. Our body’s relationship to the piece is therefore of tantamount  importance. The experience of becoming re­aware of the limitations of our body is in fact the  experience of existentialism. Light, space, and time function in the work to trigger a new  awareness of our body in the space. Our awareness of our body in this space then triggers an  awareness of our body in the contemporary environment. This repositioning is symptomatic of  the new social existentialism.  This new understanding of the contemporary environment  includes an acknowledgement (or a purposeful un­acknowledgment) of our own alienation from  other bodies and space itself.    ​ Publication excerpt from The Museum of Modern Art, ​ MoMA Highlights​ , New York: The Museum of Modern Art,  revised 2004, originally published 1999, p. 343      6   Shopping malls and casinos are designed to encourage naive alienation; their windowless  facades obscure natural light, and the passing of time. Naive alienation encourages an acceptance  of our positioning and a continuation of the rhythm of neoliberalism through a shrouding of the  potential for collectivity. If we are all individual consumers, then we are alone and must  consume products to bridge the gap between ourselves and others. Alternatives to these  traditional structures, such as Isamu Noguchi’s ​ California Scenario (​ Figure 2)​ , ​ use light as a  physical force to express a revelatory alienation. Revelatory alienation functions to unveil our  positioning, allowing for self reflection and a radical repositioning. Revelatory alienation tears  down the constructed individualism of neoliberalism. In its place emerges a collective  existentialism experienced through the body's relationship to space. Noguchi’s work is  symptomatic of this type of unveiling. Nestled in between the largest mall in California, several  office centres, and a parking lot, ​ California Scenario​  is a dramatic pause in the monotony of the  everyday7. Light in Noguchi’s work is as present as the sculptural elements, arguably becoming a  sculptural object in itself. Standing in ​ California Scenario ​ feels similar to standing on a sundial­  one becomes aware of the passing of time as a physical presence. During the afternoon, the sun  bouncing off the neighboring parking lot causes the space to become so bright and hot that it is  physically overpowering for many viewers.8 The heat and light reflecting off the adjacent  parking garages dramatically changes the environment. It is through this heat that light becomes  a texture in the work; this heat makes it uncomfortable to be within the space and therefore  7  Ironically, in reading the Yelp reviews of the California Scenario it becomes clear that (when not reflected upon)  the work often becomes an elaborate stage for the everyday. Vivian A. writes “​ My friends and I took our prom  pictures here (...) It was an impeccable place to take pictures at; nice, quiet and may I add, very clean too! Although  it's a quite a small space, there's a lot of different artsy backgrounds you can choose from, which made it the perfect  photo spot!”  8  Yelp user Tilla L. writes “​ I came around 2 pm which was so hot that day so it could have a huge impact based on  my experience here.”    changes how one composes their body within the space. Compare this to the florescent lights of  an office building or mall, lights within these structures pass as neutral and unremarkable. They  work to neutralize the space, anesthetizing the aesthetic experience of existing within them and  therefore distancing us from a real awareness of our bodies and the passing of time. Light within  California Scenario ​ functions as the only real temporal marker. The piece does not change; the  landscape and sculptures are constantly preserved as to appear atemporal and unchanging. Even  in just moving across the plaza, one can observe how light is utilized as haptic and dynamic.  Approaching the forested area of the plaza feels like approaching a mirage, the heat reflecting off  the stone ground contrasts the lush grass and temperate shade (Figure 3). The transitioning  between the two environments within the larger scenario shocks the body into a revelatory  alienation. Using this experience as a key; one can then reconsider the positioning of their body  outside ​ California Scenario ​ instead of naively accepting the conditions of their positioning in the  world.     Naive alienation, or acceptance, suggests an abstraction or denial of space. To follow  Worringer’s ​ Abstraction and Empathy ​ to its conclusion would be to admit that to productively  exist in the contemporary environment one must mentally abstract space. Completely absorbing  the myriad of hyper­real contemporary spaces would be overwhelming to an individual.  Worringer elaborates;   While the tendency of empathy has as its condition a happy pantheistic relation of  confidence between man and the phenomena of the external world, the tendency to  abstraction is the result of a great inner conflict between man and his surroundings, and


WildeFinalDraft 91%

Dorian begins to fear the notion of growing old and hideous, and believes that it will cause him to become useless.


Majorxtcedits 91%

The possibility must be considered that small problems that Bitcoin experiences today could become larger problems if it becomes a more mainstream currency.


Chronical Guide VtM Pgs 86-90.indd 89%

In the East, it is the standard form Dampyrs become Revenants, though they already know of the Becoming.


Eli Benjamin Steefel 89%

Becoming judgmental and legalistic Without self-knowledge, you can become overly rigid in your expectations, leading to legalism as you obsess over minute details.


fox in a box 89%

A fox from the country undertakes a journey into the city in search of rest bite from hunting and to become a success.


rc science hibernation upperelem 89%

This substance becomes active in the fall, when the days become cooler and shorter.


God of the Machine Meditation 89%

Hence, it has the potential to become any thing, any form.


contracerycii04 89%

THE TEACHING OF BLESSED MATTHEW OF BRESTHENA  REGARDING FREQUENT RECEPTION OF COMMUNION  Written in 1933 by Archimandrite Matthew [Carpathaces] of Great Laura,  the future Bishop of Bresthena (1937‐1949), and Metropolitan of Athens  (1949‐1950), of the Genuine Orthodox Church of Greece (+14 May, 1950).  Is it possible, you ask me, to receive Communion? Why, don’t we have  to become saints in order to be worthy, as Blessed Chrysostom calls out in his  liturgy,  “The  Holies  for  the  holy?”  And  who  can  become  a  saint?  You’re  not  able?  Then,  are  the  Holy  Scriptures  false?  “And  ye  shall  be  holy  men  unto  me  (Exodus 22:31);” “I said ye are gods (Psalms 81:6).” This is what God says about  us.  So,  who  is  able?  As  many  as  desire  this,  cleanse  yourselves  from  every  bodily and spiritual sin, and you will immediately become saints. I do not tell  you this myself, God says it through the Apostle. “So clean yourselves, brethren,  from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God  (2  Corinthians 7:1).” But is it difficult? I do not deny it. But it is probably not as  difficult as you think. Consider this…    An  infant  or  even  a  very  sinful  old  man,  upon  leaving  the  baptismal  font, is he not worthy to commune of the Holy Mysteries? Yes, and who can  doubt this? Baptism is a divine bath, it is a purification of sins, it is a spiritual  rebirth. In the baptismal font we bury the old person of sin, and we put on the  new man, Jesus Christ. “For as many of you as have been baptized into Christ have  put on Christ (Galatians 3:27),” says he who ascended to the third heaven. So,  what if it was possible to multiply the Mystery of Holy Baptism? What I am  trying to say is, if it was possible for us to be baptized every time we wished,  then you would no longer have any doubt that we worthily commune of the  Mystery  of  the  Frightful  Eucharist.  So  if  I  prove  to  you  that  every  time  you  wish, it is  possible to  enter  the  baptismal font and  to  get baptized, then  you  would no longer be able to leave [i.e., shun the Mystery of Holy Communion].  You must conclude then, that it is possible to become worthy of the Mystery  of Holy Communion.     And  is  not  Repentance,  my  brethren,  a  second  baptismal  font,  into  which  it  is  possible  to  enter  every  time  we  wish  and  as  many  times  as  we  wish, and nobody can prevent us? Is not Repentance a font equivalent to the  font  of  Holy  Baptism?  “Tears  dropped  are  equivalent  to  the  font.”  Yes,  the  tear,  whenever it drops from our eyes for our sins, has the power of Holy Baptism.  “And  toilsome lamentation brings back the  grace  which departed for some time.” A  lamentation  from  the  heart  ascends  to  heaven,  and  brings  down  that  grace,  which we have lost because of the multitude of our sins. It is not my opinion,  but that of Gregory of Nyssa and the moral teachers of the Church. See now,  upon what that which seemed impossible and most difficult to you depends?  Upon  one  tear,  one  lamentation!  “Tears  dropped  are  equivalent  to  the  font,  and  toilsome lamentation brings back the grace which departed for some time.” (Gregory  of Nyssa, Words Concerning Repentance).    What is this? I knew it! In the midst you bring to me the canons of St.  Basil, the revealer of heavenly things, to St. Amphilochius, in order to oppose  me.  And  you  tell  me,  “Does  not  St.  Basil,  the  revealer  of  heavenly  things,  define  in  his  canons  that  for  those  who  steal  to  not  receive  Communion  for  two  years;  for  those  who  murder,  twenty;  for  those  who  commit  adultery,  fifteen years; and so forth? For nearly all sins he appoints many years for us to  abstain from Communion.”     And what is concluded from this? Is it concluded that it is not possible  for  us  to  become  worthy  to  receive  Communion?  Or  rather  that  Repentance  does  not  have  the  same  power  that  Baptism  has?  Both  conclusions  are  erroneous. They are erroneous because from these same canons of St. Basil, it  is  concluded  that  it  is  possible  for  us  to  become  worthy  to  receive  Communion,  since  he  himself  appoints  that  after  so  many  years,  depending  upon the sin, we may receive Communion. So the revealer of heavenly things  himself says that it is possible for us to become worthy.     Basil  also  believed  that  Repentance  is  equivalent  to  Baptism  and  that  there  is  no  other  difference  between  Baptism  and  Repentance,  except  that  Repentance only blots out the voluntary sins, while Baptism also blots out the  ancestral  sin.  But  because  he  was  most  exact  and  perfect  in  everything,  he  desired a sure and true Repentance. And because he knew how easy it is for  man  to  fall  into  evil,  especially  after  he  has  fallen  once,  for  this  reason  he  appointed the years so that everybody be informed, and for us ourselves to be  informed, that our Repentance is sure and true.     So whenever Repentance is perfect and true, what then remains? Then  everything remains to the judgment of the corrector of our souls and spiritual  father, as St. Basil himself, the revealer of heavenly things, clearly appoints in  his  second  canon,  and  informs  us,  how  he  agrees  with  all  the  other  fathers:  “To  also  define  the  therapy  of  Repentance  not  based  on  time  but  on  manner.”  And  behold how Repentance is equivalent to Baptism even according to St. Basil, if  you interpret his opinion correctly. And behold how you no longer have any  reply to a truth so evident.      Tell me, my Christians, after Pascha, which will be in a few days, what  will you do? Do you celebrate Pascha? What a ridiculous question! Yet, this is  what I ask you. Do you celebrate Pascha as all Christians have the obligation  to  do?  Do  we  celebrate  Pascha?  Indeed,  all  of  us  with  such  eagerness  await  Pascha.  The  Lord  grant!  [i.e.,  God  willing!]  But  I  am  afraid  that  few  of  us  celebrate Pascha. Pascha, O Christians, is not that which is commonly called  pascha, to wit, the partaking of meat and the rest of the foods. That is called  eating; that is called nourishment. Pascha, however, is the Communion of the  Mysteries! This is Pascha, as God told Moses, “and ye shall eat it in haste: it is  the Lord’s Pascha (Exodus 12:11).” Know therefore, all of you who do not wish  to  commune  of  this  mystical  Pascha,  that  you  will  not  have  any  reply;  you  will not be able to find any excuse when you appear before the judgment of  the fearful God.   —“And  why  did  you  not  condescend,”  the  God‐man  will  tell  you  then,  “when  I  was  crying  out  to  you  to  come  eat  my  bread,  and  drink  my  wine,  which I have treated to you? Why such contempt for me, when I have showed  you so much love? You see this Cross? You see these wounds? Out of love for  you I endured them.”   —“Lord we were not worthy.” Is this what you have to respond to Him?   —“And  you  do  not  know  how  to  cleanse  yourselves  with  Repentance,  to  wash yourselves with tears, to bathe yourselves with Confession?”   —“But it was difficult for us to stop sinning.”   —“So you preferred your passions and your sins above me? Therefore, since  you  desired  to  be  separated  from  me  while  you  were  living  on  earth,  separated  from  my  word  you  must  also  be  in  heaven.  Is  this  really  so,  O  wretched  and  unfortunate  ones,  as  many  of  you  as  are  wounded  by  your  passions, and full of your uncleanness and sins?”     O my Lord, I am the first [among sinners], and what will become of me  then during so many frightful censures? And what will become of all of you  who are similar to me? It would have been better if we were never born.   —“Such contempt for my blood? Such contempt for my body?” the Judge will  cry, “Are your hands filthy and have you sacrificed me and cut me to pieces,  and touched me, as did the Jews? Are your lips foul and have you kissed me,  as did Judas? Is your heart dirty and have you partaken of me? Is your soul  sinful, and have you been insolent?”    And what will I say, what will I reply, when, after the censures, Hades  immediately swallows me up?     My Christian brethren, please listen to me carefully. We cannot remain  without  Holy  Communion:  “If  we  do  not  eat  of  the  body  of  the  Son  of  Man  and  drink  His  blood,  we  have  no  life  in  us.”  And  we  cannot  receive  Communion  unworthily:  “For  he  that  eateth  and  drinketh  unworthily,  eateth  and  drinketh  damnation to himself.” If we do not receive Communion: despair. If we receive  Communion  unworthily:  hell.  Therefore,  we  must  receive  Communion  worthily (which, as I have shown you, is possible) in order to inherit eternal  life  in  Jesus  Christ  our  Lord,  to  whom  be  glory  and  power  unto  the  ages  of  ages. Amen.    Thus  in  the  above  homily  by  Blessed  Matthew  Carpathaces,  we  see  that  the  worthiness  of  a  communicant  is  obtained  by  the  Mystery  of  Repentance,  which  is  equal  to  Baptism,  and  is  sealed  by  receiving  Holy  Communion itself.


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We​ ​will​ ​soon​ ​launch​ ​a​ ​private​ ​Facebook​ ​group​ ​(​ ​This will​ ​become​ ​your​ ​primary​ ​resource​ ​for​ ​all​ ​of​ ​the​ ​training​ ​we​ ​create,​ ​as​ ​well​ ​as​ ​curated content,​ ​including:​ ​links​ ​to​ ​important​ ​videos,​ ​company​ ​interviews​ ​and​ ​the​ ​latest crypto-currency​ ​news​ ​posts.​ ​This​ ​will​ ​be​ ​an​ ​invitation​ ​only,​ ​private​ ​group,​ ​and​ ​only​ ​for members​ ​of​ ​our​ ​team.​ ​Please​ ​be​ ​on​ ​the​ ​lookout​ ​for​ ​an​ ​email​ ​announcement​ ​before Thanksgiving.



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