One Thousand Gifts: A Dare to Live Fully Right Where You Are by Ann Voskamp

By Ann Voskamp

Similar to you, Ann Voskamp hungers to reside her one existence good. put out of your mind the bucket lists that experience us escaping our daily lives for unique reviews. 'How,' Ann puzzled, 'do we discover pleasure in the course of closing dates, debt, drama, and day-by-day tasks? What does the Christ-life fairly appear like whilst your days are gritty, long--and occasionally even darkish? How is God even here?' in a single Thousand presents, Ann invitations you to embody daily benefits and embark at the transformative non secular self-discipline of chronicling God's presents. It's purely during this expressing of gratitude for the lifestyles we have already got, we find the lifestyles we've continually wanted...a lifestyles we will be able to take, supply thank you for, and holiday for others. We come to consider and comprehend the very unlikely correct down in our bones: we're wildly loved--by God. permit Ann's attractive, heart-aching tales of the typical offer you a fashion of considering the fact that opens your eyes to bland awesome grace, a fashion of being current to God that makes you deeply satisfied, and a fashion of dwelling that's ultimately absolutely alive. Come stay the simplest dare of all!

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11. Ρ. 87. 91 4. L'auteur de la resurrection : le Dieu un et trine Mais Ol'igene n'est que le commentateur de la Bible a laquelle il se veut totalement fidele : c'est d'elle qu'il tire - ou parfois croit tirer - toutes les doctrines qu'il enseigne; c'est en elle qu'il a decouvert les realites dont le temple est la figure, les morts que sa destruction annonce, le sens a donner a sa reconstruction. Or il se trouve que des textes bibliques, et precisement ceux qui parlent de la resurrection, sel'vent de pretexte a certaines heresies.

Rom. 5, 6. 11. Plιίl. 2, 7. 12. Ιη Jo. νι, LVII, 294-295. 13. Ιη ΕΖ. hom. νι, 6, d'apl'es tl'ad. de Η. de Lubac. Ce paradoxe inheI'ent au donne essentiel du clll'istianisme a ete mis en lumiere paI' Η. DE I,UBAC (Histoire et Esprίt, ρ. 240-243), qui en a ensuite etudie l'histoil'e (Exegese medievαle, t. Ι, Paris 1959, ρ. 281-284). Voir 4. La descente 71 a Capharnaiim ΑΙο1'S qu'elle est bιltie sur une haute montagne, la cite du gl'and roi 2, Jerusalem, dont toute ame capable de saisir les 1'ealites intelligibles est citoyenne3 - cal' nul veritable disciple de J esus η' est en bas 4 - , et alors que c' est dans la montagne que s'accomplissent les plus grands mysteres, comme la Visitation, rien de gl'and n'est accessible a ceux que leul' bassesse fait appeler « des vallees 5 » et CaΡha1'naίim est tout en bas 6 ; et pourtant Jesus Υ descend : « οη dit donc que Dieu descend, quand il veut bien prendl'e soin de la faiblesse humaine 7 » : Dieu descend de sa gl'andeu1' 101'Squ'il s'occupe des affaires des hommes et SU1'tοut des plus inferieurs, de meme que le maltre a de la condescendance POUl' les petits enfants, le sage ou le plus avance pour le neophyte 8 • Ainsi, « Jesus ne se tient pas toujours SUl' la montagne et n'occupe pas indefinirnent les sommets.

Si donc le Christ a pu pleurer SUl' Jel'usalem, combien ne ΡΙeureΓa-t-il pas davantage sur l'Eglise, bi:\tie poul' etΓe un temple de Dieu et devenue par la cupidite et la vie sensuelle de certains - et puisse-t-il ne pas Υ avoil' de chefs du peuple parmi eux Ι - une caverne de vοleuΓSl ; alors que les chretiens doivent se separel' de ceux qui sont etrangel's a la cite de Dieu et aux alliances, POUl' avoir leur cite dans les cieux 2, οη tl'Ouve dans l'Eglise, ce temple de pienes vivantes .. ;, des gens qui s'occupent a amasser des richesses 3 ; bien peu Υ gardent la purete de Ieul' bapteme 4 : souvent l'assembIee convoquee au ηοαι du Christ ne differe en rien d'une caverne de voleurs 5• Beaucoup de chretiens sont coupables de νοl ou maIhonnetes dans Ieul's affaires 6 • Chacun d'eux, pour sa part, puisqu'il est une piene, detruit Ie tempIe de Dieu par ses peches et aussi par Ie scandaIe qu'il donne a l'Eglise.

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