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T Quotes

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“The message is one of the beautiful things about the film. And I think part of the appeal is simply that they are prehistoric creatures, they are no longer around and that makes them magical and makes us feel quite emotional, because we know that those creatures did not survive in the long run, so there's poignancy in their fight for survival.”

“The Message of Fatima had, quite simply, been written out of existence, transformed into slogans of the Adaptation. And in line with this Stalinist Adaptation of the Church there would be censorship of anyone who hearkened to the former understanding of the old terms. In the same letter of February 16, Cardinal Castrillon Hoyos had demanded that Father Gruner "publicly retract" certain opinions in his apostolate's magazine that the Cardinal deemed objectionable. In a Church teeming with heretical literature which has undermined the faith of millions and engendered their souls, Carinal Castrillon Hoyos wished to censor the Fatima Crusader magazine! And why? Because the magazine had dared to criticize, not Catholic teaching on faith and morals, but the prudential decisions of Carinal Sodano and his collaborators - including their press conferences and dinners with the likes of Mikhail Gorbachev, their cozy relations with the schismatic CPA and their attempt to bury the Message of Fatima under of mountain of false interpretation. The treatment of Father Gruner, the Priestly Fraternity of St. Peter, Archbishop Lefebvre, the Society of St. Pius X, and other perceived obstacles to the new orientation of Vatican II illustrates that the post-conciliar epoch presents a situation very much that lamented by St. Basil at the height of the Arian heresy: "Only one offense is now vigorously punished: an accurate observance of our fathers' traditions . . ." Only one offense is now vigorously punished today: an accurate observance of the Church's constant pre-conciliar traditions . . .”

“The message of Islam is by no means a closed value system at variance or conflict with other value systems. From the very start, the Prophet did not conceive the content of his message as the expression of pure otherness versus what the Arabs or the other societies of his time were producing. Islam does not establish a closed universe of reference but rather relies on a set of universal principles that can coincide with the fundamentals and values of other beliefs and religious traditions (even those produced by a polytheistic society such as that of Mecca at the time). Islam is a message of justice that entails resisting oppression and protecting the dignity of the oppressed and the poor, and Muslims must recognize the moral value of a law or contract stipulating this requirement, whoever its authors and whatever the society, Muslim or not. Far from building an allegiance to Islam in which recognition and loyalty are exclusive to the community of faith, the Prophet strove to develop the believer's conscience through adherence to principles transcending closed allegiances in the name of a primary loyalty to universal principles themselves. The last message brings nothing new to the affirmation of the principles of human dignity, justice, and equality: it merely recalls and confirms them. As regards moral values, the same intuition is present when the Prophet speaks of the equalities of individuals before and in Islam: 'The best among you [as to their human and moral qualities] during the era before Islam [al-jahiliyyah] are the best in Islam, provided they understand it [Islam].' The moral value of a human being reaches far beyond belonging to a particular universe of reference; within Islam, it requires added knowledge and understanding in order to grasp properly what Islam confirms (the principle of justice) and what it demands should be reformed (all forms of idol worship).”

“The message of love or beauty or hope needs to be said by a hundred thousand different voices, written by a hundred thousand different pens, at a hundred thousand different times in history, different places in the world, different sectors of society, in different genres and registers, simply to be heard by the billions of ears and hearts that lie waiting for a truth which fires their soul, answers their question, speaks to their heart.”

“The message of the English landscape is one of embrace - is one of humankind's ability to find our individual narratives among the pathways and allow those narratives to coexist harmoniously. My ghosts and your ghosts each take up zero space while coexisting in the same location; my myths and your myths have equal footing and, in fact, combine to form new, better, stronger myths.”

“The message of the fulfillment of time is not a green light for a new, and assumedly Christian activism. But it makes us say with Paul: "Though our outer nature is wasting away our inner nature is renewed everyday - because we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal." In these words the message of the Preacher and the message of Jesus are united. All is vanity but through this vanity eternity shines into us, comes near to us, draws us to itself. When eternity calls in time, then pessimism vanishes. When eternity times us, then time becomes a vessel of eternity. Then we become vessels of that which is eternal.”