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“The third Preface for Easter tells us that Jesus is ‘still our priest, our advocate who always pleads our cause. Christ is the victim who dies no more, the Lamb once slain who lives forever.’ The original Latin is more paradoxical: Jesus is ‘agnus qui vivit semper occisus’; the lamb who lives forever slain.’ If the risen Lord did not still have his wounds, then he would not have much to do with us now. The resurrection might promise us some future healing and eternal life, but it would leave us now alone in our present hurting. But because of Easter Day we already share in the victory. He still shares our wounds and we share his victory of death. We too are now wounded and healed. When Brian Pierce OP first went to Peruvian Andes, he was surprised by the ubiquitous images of the crucified Christ, covered with blood. It seemed as if the faith of these indigenous people stopped prior to the resurrection and they were left only with images of defeat. But he learned that he was wrong. These crosses are signs of how the risen Christ is now sharing their crucifixion. We can have courage and risk getting hurt. Charles Peguy, the French writer, told the story of a man who died and went to heaven. When he met the recording angel he was asked, ‘Show me your wounds.’ And he replied, ‘Wounds? I have not got any.’ And the angel said, ‘Did you never think that anything was worth fighting for?”

“The third preliminary problem for every theory of reality is that of the experience of transcendence. We saw in the case of Berkeley that his erroneous principle *percipi est esse*, and his assertion that any being which we think, just for the reason that it is thought, cannot at the same time be regarded as subsisting independently of thinking, incorporate a failure to recognize the consciousness of transcendence peculiar to all intentional acts. This is an instance of the failure to recognize that not only all thinking in the narrower sense, in the sense of grasping an object on the basis of “meanings” and grasping a state of affairs through judgments, but *every* intention in general, whether perception, representation, remembering, the feeling of value, or the posing of ends and goals, points beyond the act and the contents of the act and intends something other than the act [*ein Aktfremdes*], even when what is thought is in turn itself a thought. Indeed, *intentio* signifies a goal-directed movement toward something which one does not have oneself or has only partially and incompletely. Berkeley (following Locke, who was the first to make the basic philosophical error which introduced “psychologism” into epistemology) arrived at the principle *esse est percipi* by making the idea [*Vorstellung*] (and even the sensation) into a thing, an immaterial substance, and by failing to distinguish between the act, the content of an act, and the object. Furthermore, Berkeley confused the being of objects with the fact of being-an-object, even though the latter has only a loose and variable connection with the former. On the other hand, the transcendence of the intentional object with respect to both the *intentio* and its present content is common to every instance of being-an-object. It is, for instance, proper to objects of pure mathematics which are certainly not real but ideal (for example, the number 3). These are produced from the *a priori* material of intuition in accordance with an operational law governing the steps of our thought or intuition. Transcendence is further proper to all fictitious objects and even to contradictory objects, for instance, a square circle. All these sorts of objects, e.g., the golden mountain or Little Red Riding Hood, satisfy the basic principle of the transcendence of objects over and above that aspect of them which is, at any moment, given in consciousness, just as much as do real objects existing independently of all consciousness and knowledge." ―from_Idealism and Realism_”

“The third principle is Non-stubbornness. Everyone in the community expects the two monks not to be stubborn, to try their best for reconciliation. The outcome is not important. The fact that each monk is doing his best to show his willingness for reconciliation and understanding is most important. When you do your best, trying to be your best in understanding and accepting, you don't have to worry about the outcome. You do your best, and that is enough. The other person will do his or her best. The atmosphere of the assembly is crucial. Because everyone has high expectations for the two monks, they know they must act well or they will not be recognized as brothers.”

“The Third Reich made it its mission to use the authority of the state to coordinate efforts within industry to devise standardized and simplified versions of key consumer commodities. These would then be produced at the lowest possible price, enabling the German population to achieve an immediate breakthrough to a higher standard of living. The epithet which was generally attached to these products was Volk: the Volksempfaenger (radio), Volkswohnung (apartments), Volkswagen, Volkskuehlschrank (refrigerator), Volkstraktor (tractor).34 This list contains only those products that enjoyed the official backing of one or more agencies in the Third Reich. Private producers, however, had long appreciated that the term ‘Volk’ had good marketing potential, and they, too, joined the bandwagon. Amongst the various products they touted were Volks-gramophone (people’s gramophone), Volksmotorraeder (people’s motorbikes) and Volksnaehmaschinen (people’s sewing machines). In fact, by 1933 the use of the term ‘Volk’ had become so inflationary that the newly established German advertising council was forced to ban the unlicensed use of the term.”

“The third season of the Leftovers came along and Damon Lindelof sent me the script to Episode 3, and I called him up and thanked him for one of the greatest gifts I've been given. I had that script for almost two months, in the mountains in Idaho, before I even got on a plane and flew to Australia and went to the outback. He also told me to learn about the indigenous people in Australia and learn how to play a didgeridoo. It was just great. It was probably, in many ways, the best acting experience I've ever had.”

“The third shooting happened at a kosher grocery store abut twenty minutes from my house. Antisemitic screeds found in the attacker’ vehicle and in their social media postings told a different story, as did the tactical gear they wore, the massive stash of ammunition and firearm they brought along, and security camera footage showing them driving slowly down the street, checking addresses before parking and entering the market with guns blazing. The real targets, authorities surmised, were likely the fifty Jewish children in the private elementary school at the same address, directly above the store – huddled in closets, listening to their neighbors being murdered. Reporting within hours of the attack gave surprising emphasis to the murdered Jews as “gentrifying” a “minority” neighborhood This was remarkable, given that the tiny Hasidic community in question, highly visible members of the word’s most visible members of the world’s most consistently persecuted minority, came to Jersey City fleeing gentrification, after being priced out of long-established Hasidic communities in Brooklyn. The “context” supplied by news outlets after this attack was breathtaking in its cruelty. The sole motivation for providing such “context” in that moment is to inform the public that those people got what was coming to them. People who think of themselves as educated and ethical don’t do this because it is both factually untrue and morally wrong. But if we’re talking about Hasidic Jews, it is quite literally a different story.”

“The third story is told in a long and detailed letter written to a friend by Sergeant Benjamin Katz, an orderly in the Royal Army Medical Corps. … This letter is completely different from the other accounts, emotional, shocking, heartbreaking, funny and unforgettable.”

“The third thing about authenticity and to create living relationships to yourself, to others and to life is to learn to trust yourself. If you trust yourself, you can trust people, you can trust in existence. But if you don't trust in yourself, then no other trust is possible. Society destroys your trust at the very roots. The society does not allow you to trust yourself. The society teaches all other kinds of trust: trust in the parents, trust in the church and trust in the state, but the basic trust in yourself is completely destroyed. The society destroys the basic trust in yourself deliberately, because a man who trusts in himself is dangerous for society. A man who trusts himself is an independent man. The society needs dependent people, who are easy to manipulate and control.This is why the society destroys the trust in yourself, because an individual who do not trust in himself is shaky and afraid and then he is controllable. Start trusting yourself. Trusting yourself is the fundamental lesson.”

“The third zone consists of the flat alluvial plain between the two rivers, the Euphrates and the Tigris. It comprises the ancient kingdom of Sumer in the south of the plain, and Akkad in the north, and according to tradition was the site of the Garden of Eden. Looking at it today it is hard to understand why this featureless waste, exposed to every extreme of heat, flood and storm, should ever have been identified with the original land of plenty and ease. Yet, in spite of its apparent inhospitality, the soil is immensely fertile, capable of producing a huge agricultural surplus which underpinned what is arguably the earliest civilisation in the world. The Sumerian civilisation is in many ways the classic example of the Toynbee theory of 'stimulus and response' or, in less academic terms, of necessity being the mother of invention. [...] It is not entirely frivolous to suggest that if the region had been more hospitable the Sumerian civilisation might not have developed as early as it did.”