ellauri026.html on line 225: The idea is there, but all the lingering emphasis in the original has been smoothed away. This, too, unfortunately, is typical of the whole. I have said that Wilson’s translation reads easily, and it does, like a modern novel: at shockingly few points does one ever need to stop and think. There are no hard parts; no difficult lines or obscure notions; no aesthetic arrest either; very little that jumps out as unusual or different. Wilson has set out, as she openly confesses, to produce an Odyssey in a “contemporary anglophone speech,” and this results in quite a bit of conceptual pruning. If you wait for the “Homeric tags,” the phrases that contained so much Greek culture they have been quoted over and over again by Greeks ever since—well, you are apt to miss them as they go by. A famous one occurs in book 24, when Odysseus and Telemachus are about to go into battle together: Odysseus tells Telemachus not to disgrace him, and Telemachus boasts that he need not fear. Laertes, Odysseus’s father, exclaims (Wilson’s translation), “Ah, gods! A happy day for me! My son and grandson are arguing about how tough they are!”
ellauri028.html on line 399: With her I flirted, I confess,
ellauri033.html on line 401: de l´Eglise apostolique, et l´agenouille, en gémissant, au confessionnal.
ellauri042.html on line 710: Furthermore, his first wife, who was something of an impulse purchase, suffered from tuberculosis, so he had an impassionate affair with a young woman called Apollinaria Suslova on the side. It ended tragically due to his obsession with gambling. Beside of these blows he suffered from frequent epileptic seizures. At the bedside of his sick wife he wrote “Notes from Underground” (1864), a psychological study of an outsider. The work starts with a confession by the writer: “I am a sick man … I am a wicked man …” Fair enough.
ellauri052.html on line 856: Well into his career, Bellow combined the confessional with a mid-century notion of alienation, which meant, for Bellow, man’s inability to get outside his own head. (I use the masculine advisedly; Bellow didn’t go deep enough into women’s heads to need to get out of them.)
ellauri061.html on line 335: purpose, confess thyself--
ellauri062.html on line 623: Quidquid latet apparebit: Näitä, Jeesus, muistaissani Piiloon jäänyt tulee ilmi: We shall all attend confession,
ellauri072.html on line 639: Under Arizona law in 1984, when Wallace turned himself in and confessed to the three murders, to be given the death penalty, prosecutors had to prove that the crime was especially heinous by showing that Wallace either relished in the crime, inflicted gratuitous violence or needlessly mutilated the victims.
ellauri074.html on line 387: La confession la plus vraie est celle que nous faisons indirectement, en parlant des autres.
ellauri082.html on line 45: Elizabeth Lee Wurtzel (July 31, 1967 – January 7, 2020) was an American writer and journalist, known for the confessional memoir Prozac Nation, which she published at the age of 27. Her work often focused on chronicling her personal struggles with depression, addiction, career, and relationships. Wurtzel's work drove a boom in confessional writing and the personal memoir genre during the 1990s, and she was viewed as a voice of Generation X. In later life, Wurtzel worked briefly as an attorney before her death from breast cancer.
ellauri083.html on line 336: For all their profusion, these paled in comparison with Sachs's newest display pieces: The Cabinet, 2014, and The Rockeths, 2017. The former was a folding case fashioned from orange-and-white striped barricades and festooned with hundreds of tools, hung in groups and inscribed with the names of individuals who have "inspired, influenced, or frightened" the artist--from Le Corbusier and Louis Kahn to the members of the Wu-Tang Clan--while the latter was less a cabinet than a kind of portable workbench and shelving unit, similarly jam-packed with the tools of the artist's trade, as well as a collection of model rockets, all again labeled to namecheck various figures of personal importance--scientists, musicians, artists; Apollo, Dionysus, Stringer Bell. The fetishistic frisson the assembled materials (pens, pliers, drill bits, tape measures) clearly provoke in Sachs was made even more explicit in McMasterbation, 2016, one of a trio of scale-model space modules arrayed on plinths. Featuring a copy of the legendarily comprehensive McMaster-Carr hardware catalogue spread open like a porn mag centerfold designed for lonely gearheads--alongside a ready supply of Vaseline and a handy tissue dispenser--it was part cathectic confession of objectophilia and part self-derogating indictment of his own work's tendencies toward sometimes masturbatory excess. Smart and stupid, funny and somehow a bit sad, it was classic Sachs: too much information, in every sense of the phrase.
ellauri092.html on line 213: Baptists, as their very name implies, adhere to baptism. But not just any baptism – Baptists are more specific on the issue. Baptist subscribe to credo baptism by immersion. That means that they believe in baptism of a confessing believer by immersion into water. They reject pedobaptism and other modes of baptism (sprinkling, pouring, etc.). This is one distinctive that holds true for nearly all Baptist denominations and churches. They are Baptists, after all!
ellauri092.html on line 227: Methodists believe that baptism is a sign of regeneration and new birth. And they accept all modes of baptism (sprinkling, pouring, immersion, etc.) as valid. Methodists are open to baptism of both those who confess faith themselves, and those whose parents or sponsors confess faith.
ellauri092.html on line 229: In contrast, Baptists traditionally hold to only baptism by immersion and only for one who is confessing faith in Jesus Christ for themselves, and old enough to responsibly do so. They reject pedobaptism and other modes such as a sprinkling or pouring or pedophilia as unbiblical. Baptists normally insist upon baptism for membership in a local church.
ellauri093.html on line 841: Philipp Melanchthon laati vuonna 1540 Augsburgin tunnustuksesta muutetun version (confessio variata), joka eroaa muun muassa ehtoollisteologian osalta vuoden 1530 versiosta. Alkuperäiset syyt muutoksiin olivat katolilaisiin liittyvien erojen selventäminen, mutta erityisesti muutokset ehtoollisartikkelissa lähentelivät reformoitujen kantoja. Vuonna 1580 Yksimielisyyden kirjaan hyväksyttiin nimenomaisesti ensimmäisen painoksen muuttumaton teksti eli Confessio Augustana invariata. Päivi Räsänen ja Timo Soini kirjoittivat sittemmin Melanchtonille kumpikin vastineen, mutta niitä ei ole voitu julkaista, liian paljon rumia sanoja.
ellauri094.html on line 762: So just as we learn music, we cannot become better without practice and experience of music on our instrument of choice (mine is the Jewish Harp, quite popular by the rivers of Babylon). Your confession that you found prayer to be irrelevant is the same as a man banging a child on a piano and then giving up because all the banging just produced noise. You need to be taught how to pray by someone who knows how and then you need to practice, practice, practice for the rest of your life. And still you don't get a hole in one every time, I don't. Although I was trained to pray by various Catholic priests who pray for a living. Prayer professionals who get paid for it. No fucking amateurs like you. By now I find the hole usually quite easily, and can get it in after a few putts with a little help from my priestly friend.
ellauri095.html on line 163: Robert Martin asserts that when Hopkins first met Dolben, on Dolben´s 17th birthday in Oxford in February 1865, it "was, quite simply, the most momentous emotional event of his undergraduate years, probably of his entire life." According to Robert Martin, "Hopkins was completely taken with Dolben, who was nearly four years his junior, and his private journal for confessions the following year proves how absorbed he was in imperfectly suppressed erotic thoughts of him." Martin also considers it "probable that Hopkins would have been deeply shocked at real sexual intimacy with another guy."
ellauri095.html on line 167: Hopkins composed two poems about Dolben, "Where art thou friend" and "The Beginning of the End". Robert Bridges, who edited the first edition of Dolben's poems as well as Hopkins's, cautioned that the second poem "must never be printed," though Bridges himself included it in the first edition (1918). Another indication of the nature of his feelings for Dolben is that Hopkins's high Anglican confessor seems to have forbidden him to have any contact with Dolben except by letter. Hopkins never saw Dolben again after the latter's short visit to Oxford during which they met, and any continuation of their relationship was abruptly ended by Dolben's drowning two years later in June 1867. Hopkins's feeling for Dolben seems to have cooled by that time, but he was nonetheless greatly affected by his death. "Ironically, fate may have bestowed more through Dolben's death than it could ever have bestowed through longer life ... for many of Hopkins's best poems – impregnated with an elegiac longing for Dolben, his lost beloved and his muse – were the result." Hopkins's relationship with Dolben is explored in the novel The Hopkins Conundrum.
ellauri095.html on line 533: His religious consciousness increased dramatically when he entered Oxford, the city of spires. From April of 1863, when he first arrived with some of his journals, drawings, and early Keatsian poems in hand, until June of 1867 when he graduated, Hopkins felt the charm of Oxford, “steeped in sentiment as she lies,” as Matthew Arnold had said, “spreading her gardens to the moonlight and whispering from her towers the last enchantments of the Middle Ages.” Here he became more fully aware of the religious implications of the medievalism of Ruskin, Dixon, and the Pre-Raphaelites. Inspired also by Christina Rossetti, the Catholic doctrine of the Real Presence of God in the Eucharist, and by the Victorian preoccupation with the fifteenth-century Italian religious reformer Girolamo Savonarola, he soon embraced Ruskin’s definition of “Medievalism” as a “confession of Christ” opposed to both “Classicalism” (“Pagan Faith”) and “Modernism” (the “denial of Christ”).
ellauri099.html on line 59: Deciding that only full confession will absolve him of wrongdoing, Dorian decides to destroy the last vestige of his conscience and the only piece of evidence remaining of his crimes; the picture. In a rage, he takes the knife with which he murdered Basil Hallward and stabs the picture. The servants of the house awaken on hearing a cry from the locked room; on the street, a passerby who also heard the cry calls the police. On entering the locked room, the servants find an unknown old man stabbed in the heart, his figure withered and decrepit. The servants identify the disfigured corpse by the rings on its fingers, which belonged to Dorian Gray. Beside him, the portrait is now restored to its former appearance of beauty.
ellauri107.html on line 272: Roth confesses, Oh, I wanted to be literary, wanted to be influencer. There were Flaubert and Henry James, Dreiser and Sherwood Anderson. But I discovered I was but a raucous talent.
ellauri109.html on line 561: Cold-hearted betrayer of the most intimate confessions, cutthroat caricaturist of your own loving parents, graphic reporter of encounters with women to whom you have been deeply bound by trust, by sex, by love—no, the virtue racket ill becomes you.
ellauri109.html on line 709: Dryden's poem, "An Essay upon Satire," contained a number of attacks on King Charles II, his mistresses and courtiers, but most pointedly on the Earl of Rochester, a notorious womaniser. Rochester responded by hiring thugs who attacked Dryden whilst walking back from Will's Coffee House (a popular London coffee house where the Wits gathered to gossip, drink and conduct their business) back to his house on Gerrard Street. Dryden survived the attack, offering £50 for the identity of the thugs placed in the London Gazette, and a Royal Pardon if one of them would confess. No one claimed the reward.
ellauri111.html on line 224: “But surely he is guilty – and knows it. Isn’t that the whole point of his confession, telling the whole world how guilty he is?”
ellauri111.html on line 228: “The question is: what is guilt and what is it to be guilty or to confess your guilt? Most people don’t understand this at all. They think it’s just a matter of fact – did he or didn’t he do it? If he did, he’s guilty, if he didn’t, he’s not guilty. Remember what Ivan Karamazov said, that everyone wants to kill their father – but the world knows many of these mental parricides as obedient and loving sons, who are not guilty of anything.”
ellauri111.html on line 281: “But our husband—how does this connect to him?” I asked. “I mean, surely he does acknowledge his guilt. The whole story is in a way his confession, isn’t it?”
ellauri111.html on line 289: “Yes, yes, yes—but why? Why is he doing this? Let me give you another example, a better known one, I think. You remember that in The Possessed (which, by the way, isn’t quite what my title means, though it’s quite good in its own way), I had Stavrogin go to Bishop Tikhon to confess how he’d raped a twelve-year old girl and then just waited in the next room while she hung herself?”
ellauri111.html on line 293: “Nor was I, though it was very frustrating. But you will also remember that he didn’t just go to confess his sin in the way that a normal penitent does: he had even arranged for a full copy to be printed, ready to be published for the world to see.”
ellauri111.html on line 297: “Now some people might think that was a sign of how deeply he had repented, allowing himself to be shamed before the whole word. But, as I hope you also remember, Bishop Tikhon could see that wanting to publicize your guilt in that way is not necessarily the same as really accepting it, inwardly. Wanting to be seen – and maybe even admired – as a great sinner is not quite the same as actually repenting. And perhaps that’s how it is here too. Of course, if you want to be fussy, you could say that he’s just talking to himself. He’s not produced a written, let alone a printed, confession. I’m the one who wrote it, not him. And yet, it’s as if he’s rehearsing his story for the benefit of the world, for the imaginary audience we each of us have inside our heads.”
ellauri111.html on line 492: The blood of Jesus is the propitiation and payment for our sins. The blood of Jesus took away the guilt of the sins which we have committed AND it has ushered us into a Father child relationship with the Lord God. Through the blood of Jesus, we are to serve sin no more, rather we serve righteousness. If you get saved and sin, you confess your sin and the Lord will forgive you, but you no longer walk in the sin lifestyle--
ellauri111.html on line 500: 1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
ellauri111.html on line 576: In the Bible, God testifies that Jesus Christ died for your sins and was buried; and that He rose from the dead on the third day. You must believe and confess this in order to be saved.
ellauri111.html on line 578: [I]f thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, THOU SHALT BE SAVED. (Romans 10:9)
ellauri111.html on line 625: You should confer with God about what you want to do and confess with my mouth full of soap that you believe in his holy child, Jesus. That you repent of my sins and that you believe in the death, burial and the little doubtful part of the resurrection of the Lord Jesus Christ.
ellauri111.html on line 626: After praying and making a confession of faith, end your prayer in Jesus' name and then read some suitable scriptures such as 1 Peter 3:21 and Matthew 28:18-20 aloud (Matthew 28:18-20 says to baptize in the name of the Father, and of the Son, and of the Holy Ghost), and then say something like, "Father, I am baptizing myself in the name of the Father, and of the Son, and of the Holy Ghost, in want of a holier man" and then go COMPLETELY under the water (keep your nose shut with your fingers, symbolizing death and burial with the Lord Jesus Christ) and come up again after counting to ten (symbolizing my rising to my new life in Christ Jesus)
ellauri111.html on line 632: Obey the Bible. Obey what you read. If you commit a sin, then call on I John 1:9, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness," and determine to live right. Don´t make excuses for sin. No more stealing, no more fornicating, no more lying, no more adultery. When you repent, you let go of those filthy, unclean things. Put them back inside your pants and close the zipper.
ellauri111.html on line 683: YOU HAVE A NEW LIFE NOW, LIVE IT, GOD WILL HELP YOU. HE TOOK ME OFF THE STREETS AND HE HAS DONE THE SAME FOR COUNTLESS OTHERS. I NOW HATE THE STREETS AND LIVING FOR JESUS IS THE ONLY THING I LIKE. WHEN YOU READ THE WORD AND OBEY IT YOUR DESIRES START CHANGING. I NEVER WENT BACK TO THE STREETS. TIME HAS ONLY STRENGTHENED MY FAITH. Flee from sin (and get away from that infernal, addictive, wicked television as fast as you can!), but if you sin, confess your sin to God and he is faithful and just to forgive you your sin and to cleanse you from all unrighteousness. We have an advocate with the Father--Jesus Christ the righteous, God be thanked. God loves you and will see through this life and then when it is time to die, the Lord Jesus Christ himself will be there to take care of you. In Matthew 28:20 Jesus said, "...lo, I am with you alway, even unto the end of the world. Amen."
ellauri112.html on line 909: Fifth, we will cite the statements of confessions, churches and prominent men, always remembering that such human opinions are not equal to Holy Scripture, but can sometimes shed light on the meaning of Holy Scripture. We will seek to imitate the Bereans of Acts 17:11, who sought to examine what they had heard from even the best of God’s teachers in the light of the word of God. We will adopt what is biblical and profitable, and reject whatever is not.
ellauri140.html on line 58: Book IV, despite its title "The Legend of Cambell and Telamond or Of Friendship", Cambell's companion in Book IV is actually named Triamond, and the plot does not center on their friendship; the two men appear only briefly in the story. The book is largely a continuation of events begun in Book III. First, Scudamore is convinced by the hag Ate (discord) that Britomart has run off with Amoret and becomes jealous. A three-day tournament is then held by Satyrane, where Britomart beats Arthegal (both in disguise). Scudamore and Arthegal unite against Britomart, but when her helmet comes off in battle Arthegal falls in love with her. He surrenders, removes his helmet, and Britomart recognizes him as the man in the enchanted mirror. Arthegal pledges his love to her but must first leave and complete his quest. Scudamore, upon discovering Britomart's sex, realizes his mistake and asks after his lady, but by this time Britomart has lost Amoret, and she and Scudamore embark together on a search for her. The reader discovers that Amoret was abducted by a savage man and is imprisoned in his cave. One day Amoret darts out past the savage and is rescued from him by the squire Timias and Belphoebe. Arthur then appears, offering his service as a knight to the lost woman. She accepts, and after a couple of trials on the way, Arthur and Amoret finally happen across Scudamore and Britomart. The two lovers are reunited. Wrapping up a different plotline from Book III, the recently recovered Marinel discovers Florimell suffering in Proteus' dungeon. He returns home and becomes sick with love and pity. Eventually he confesses his feelings to his mother, and she pleads with Neptune to have the girl released, which the god grants.
ellauri141.html on line 507: Kipling himself confessed that ‘every Latin quantity was an arbitrary mystery’ to him, that his teacher Crofts ‘loathed me as to Latin’ and that he had construed the beginning of the Cleopatra Ode (1.37) very badly on one occasion. It was M'Turk/Beresford who composed the Latin elegiacs translating Gray’s Elegy which Stalky and Beetle needed to prepare.
ellauri144.html on line 63: If no amount of water could quench your thirst, you would tell your story to the doctor: seeing that the more you get, the more you want, do you not dare to make confession to any man? If your wound were not relieved by the root ...
ellauri144.html on line 582: Pray. To ask the laws of the universe to be annulled on behalf of a single petitioner confessedly unworthy.
ellauri145.html on line 406: After the trial, Kenealy instigated a popular radical reform movement, the Magna Charta Association, which championed the claimant´s cause for some years. Kenealy was elected to Parliament in 1875 as a radical independent but was not an effective parliamentarian. The movement was in decline when the claimant was released in 1884, and he had no dealings with it. In 1895, he confessed to being Orton, only to recant almost immediately. He lived generally in poverty for the rest of his life and was destitute at the time of his death in 1898. Although most commentators have accepted the court´s view that the claimant was Orton, some analysts believe that an element of doubt remains as to his true identity and that, conceivably, he was Roger Tichborne. Or not.
ellauri150.html on line 641: Ben-Hur's mother and sister drop by the old place and come as close to meeting up with Esther as they dare. Esther tells them Judah hasn't changed, which is at best a half-truth. They make Esther promise not to tell Judah they have leprosy; they want him to remember them as they were. Esther promises by her love of Judah (and yes, it is there). She sees him (he passed by without noticing the lepers) and "confesses" that his mother and sister are dead...
ellauri151.html on line 135: I call a pederast the man who, as the word indicates, falls in love with young boys. I call a sodomite ("The word is sodomite, sir," said Verlaine to the judge who asked him if it were true that he was a sodomist) the man whose desire is addressed to mature men. […] The pederasts, of whom I am one (why cannot I say this quite simply, without your immediately claiming to see a brag in my confession?), are much rarer, and the sodomites much more numerous, than I first thought. […] That such loves can spring up, that such relationships can be formed, it is not enough for me to say that this is natural; I maintain that it is good; each of the two finds exaltation, protection, a challenge in them; and I wonder whether it is for the youth or the elder man that they are more profitable.
ellauri152.html on line 589: In the movie, in a scene I despise, Avigdor grabs her and shakes her violently while demanding to know why, and the rest of the conversation plays out melodramatically with yelling and tears. Yentl confesses that she loves him, he realizes he loves her too, and they kiss. Avigdor asks her to marry him, and says she could continue studying in secret. Yentl refuses because she can’t go back to studying furtively in secret, despite how much she loves him. The two part, and Avigdor returns to Badass and marries her. They live happily ever after, and the film ends with Yentl on a ship to America, implying that she will be able to study Torah as a woman there.
ellauri152.html on line 628: I am on a crusade to make everyone aware of Yentl the Yeshiva Boy! Thank you! Also what I hate so much about that movie scene is the addition of Avigdor physical grabbing and shaking Yentl! The scene in the story is so quiet and gives Yentl dignity while explaining, while the movie has her break down confessing love for a man whose first reaction to her gender was to GRAB and SHAKE her! so inferior to just having a good old talmudic debate with your Good Pal. i feel like your comment totally sums up why The Half of It on netflix is so good.
ellauri156.html on line 349: Within those of you who are reading this message, I know there are some who have already fallen in the same hole as David. You have already committed adultery. To you, I would say: “Stop now!” How much better it would have been if David had confessed to his sin with Bathsheba before he went on to murder Uriah. Sin is like a cancer: the sooner it is cut out, the better; the longer it is left, the more it grows. If you have fallen as David did (or in some other way), forsake your sin, confess it, find God's forgiveness, and move on to the next.
ellauri156.html on line 357: 7 But if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his son cleanses us from all sin. 8 If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9 If we confess our sins, he is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10 If we say that we have not sinned, we make him a liar and his word is not in us (1 John 1:7-9).
ellauri156.html on line 580: Fifth, when we seek to conceal our sin, things only get worse. Thus, the best course of action is to confess our sins and to forsake them. But that would have been an embarrassing loss of face to Dog, who had been rooting for David all this time. So better not, after all. Everything went well in the end anyway, and that's what counts.
ellauri156.html on line 582: He who conceals his transgressions will not prosper, except for David, and a few others, come to think of it. But he who confesses and forsakes them will find compassion (Proverbs 28:13). And that is all he finds. Quite often compassion at his scaffold and grave.
ellauri156.html on line 584: How much better it would have been for David simply to have confessed his sin with Bathsheba and found forgiveness then? Not a whit, it would only made matters worse. Who was Bathsheba anyway to show forgiveness to the king? Just another skirt.
ellauri156.html on line 586: Man (and exceptionally, woman) has been seeking to cover up his sins ever since the Garden of Eden. Adam and Eve thought they could cover their sins by hiding their nakedness behind the fig leaves (hardly large enough for Adam's snake), and if not this, by hiding themselves from God behind Eve's bush. But God "lovingly" sought them out, not only to rebuke them and to pronounce some select curses upon them, but to give them a lame promise of forgiveness when the flagpoles start to bloom. It was God who provided a covering for their sins, in the form of snappy sackcloth jeans. The sacrificial death, burial, resurrection, and feasting on rumpsteaks cut from our Lord Jesus Christ's butt is God's provision for covering our sins. Have you experienced it, my friend? If not, why not confess your sin now and receive God's gift of forgiveness from him in person (in pirsuna pirsunalmente), and work henceforward with Jesus Christ in the cross factory of Cavalry? How 'bout that? A. Yokum, frost-bite travelers re-skewered reasonable. Ask for rates!
ellauri156.html on line 613: 13 All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14 For those who say such things make it clear that they are seeking a country of their own. 15 And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them. 32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33 who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35 Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36 and others experienced mockings and scourgings, yes, also chains and imprisonment. 37 They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, in foreskins, being destitute, afflicted, ill-treated 38 (men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground. 39 And all these, having gained approval through their faith, did not receive what was promised, 40 because God had provided something even better for us, to make up for the wait, so that apart from us they would not be made perfect (Hebrews 11:13-16, 32-40).
ellauri156.html on line 658: Psalm 32 is one of two psalms (the other is Psalm 51) in which David himself reflects on his sin, his repentance, and his recovery. Verses 3 and 4 of Psalm 32 are the focus of my attention at this point in time. These verses fit between chapters 11 and 12 of 2 Samuel. The confrontation of David by Nathan Zuckermann the prophet, described in 2 Samuel 12, results in David's repentance and confession. But this repentance is not just the fruit of Nathan's rebuke; it is also David's response to the work God has been doing in David's heart before he confesses, while he is still attempting to conceal his sin.
ellauri161.html on line 1133: A man from his parish demands a full service funeral for his wife and says he will not pay for it. He confers with the priest of Torcy. The girls of the catechism class laugh at him in a prank, whereby only one of them pretends to know the Scriptural basis of the Eucharist so that the rest of them can laugh at their private conversation. His colleagues criticize his diet of bread and wine, and his ascetic lifestyle. "Concerned" about Chantal, the daughter of the Countess, the priest visits the Countess at the family chateau, and appears to help her resume communion with God after a period of doubt. The Countess dies during the following night, and her daughter spreads false rumors that the priest´s harsh words had tormented her to death. Refusing confession, Chantal had previously spoken to the priest about her hatred of her parents.
ellauri164.html on line 825: How then do we obtain the mercy of His sacrifice? Is it not by confession and repentance? We must “speak to the Rock.”
ellauri164.html on line 841: By prayer and confession, bring forward the living water, both to clean (baptism) and to nourish (River of Life).
ellauri164.html on line 916: Moses was so beloved by God, but when he sinned He still punished His servant’s sin. “God is no respecter of persons” (Acts 10:34). Yet it is because he repented, and confessed his sin, that God forgave him. Not long after his death he was resurrected and taken up into heaven (Jude 9)
ellauri164.html on line 925: Yet this is the same Moses who was allowed to come and speak to Jesus on the Mount of Transfiguration. It was the same Moses who received the wonderful testimony that “Moses indeed was faithful in all his house as a servant.” So, it is abundantly clear that God forgave him of this sin and still considered him to be among His greatest servants (Lk. 9:30-31; Heb. 3:5). This makes this event very important as it can bring hope and comfort to us when we have fallen short, and after repentance feel that we are no longer worthy and might still be cast away forever. This event reveals that this cannot happen as long as we repent and seek forgiveness in confession.
ellauri172.html on line 554: Dans cette salle à manger, présentement muette, mais dont les murs nous en diraient de si belles s’ils pouvaient parler, puisqu’ils auraient ce que je n’ai pas, moi, l’impassibilité des murs, l’heure des vanteries qui arrive si vite dans les dîners d’hommes, d’abord décente, — puis indécente bientôt, — puis déboutonnée, — enfin chemise levée et sans vergogne, amena les anecdotes, et chacun raconta la sienne… Ce fut comme une confession de démons !
ellauri172.html on line 570: Mais non, — cria-t-il, — tonnerre de tonnerres ! c’est impossible ! Voyez-vous, vous autres, le chef d’escadron Mesnilgrand à confesse, comme une vieille bonne femme, à deux genoux sur le strapontin, le nez au guichet, dans la guérite d’un prêtre ? Voilà un spectacle qui ne m’entrera jamais dans le crâne ! Trente mille balles plutôt. — Mille bombes ! — fit Capitain Haddock, exalté.
ellauri172.html on line 714: Well, j’ai porté plusieurs années, ce cœur d’enfant dont je doutais ; mais quand, après la catastrophe de Waterloo, il m’a fallu ôter cette ceinture d’officier dans laquelle j’avais espéré de mourir, et que je l’eus porté encore quelques années, ce cœur, — et je t’assure, Mautravers, que c’est lourd, quoique cela paraisse bien léger, — la réflexion venant avec l’âge, j’ai craint de profaner un peu plus ce cœur si profané déjà, et je me suis décidé à le déposer en terre chrétienne. Sans entrer dans les détails que je vous donne aujourd’hui, j’en ai parlé à un des prêtres de cette ville, de ce cœur qui pesait depuis si longtemps sur le mien, et je venais de le remettre à lui-même, dans le confessionnal de la chapelle.
ellauri172.html on line 844: Le Curé de Tours, roman d'Honoré de Balzac, 1832, personnage de l'abbé François Birotteau qui est le frère aîné de César Birotteau. Dans le roman éponyme, il n'est encore que vicaire[8]. On le retrouve confesseur de Madame de Mortsauf dans Le Lys dans la vallée[9]. Dans Le Curé de Tours, il devient le souffre-douleur de Mademoiselle Gamard, sa logeuse et de son rival : l'abbé Troubert.
ellauri172.html on line 866: Un début dans la vie roman d'Honoré de Balzac, l'Abbé Loraux est le vicaire de l'église Saint-Sulpice, dansHonorine (1843-1844) l'abbé Loraux apporte son aide à Honorine de Bauvan, dans La Rabouilleuse, l'abbé Loraux est le confesseur d'Agathe Bridau.
ellauri185.html on line 152: On November 16, 1491, an auto-da-fé was held outside of Ávila that ended in the public execution of several Jews and conversos. The suspects had confessed under torture to murdering a child. Among the executed were Benito García, the converso who initially confessed to the murder. However, no body was ever found and there is no evidence that a child disappeared or was killed; because of contradictory confessions, the court had trouble coherently depicting how events possibly took place. The child's very existence is also disputed.
ellauri185.html on line 157: The preserved confessions of this defendant, extracted under torture, refer at first only to conversations with Benito García in gaol and incriminate them only as Judaizers, but later start to refer to a piece of witchcraft performed about four years earlier (perhaps 1487), which involved the use of a consecrated host, stolen from a church in La Guardia, and the heart of a Christian boy.
ellauri192.html on line 861: In the Soviet Union in 1927, a former Marshal of Nobility, Ippolit Matveyevich "Kisa" Vorobyaninov, works as the registrar of marriages and deaths in a sleepy provincial town. His mother-in-law reveals on her deathbed that her family jewry was hidden from the Bolsheviks in one of the twelve chairs from the family’s dining room set. Those chairs, along with all other personal property, were taken away by the Communists after the Russian Revolution. Vorobyaninov wants to find the treasure. The “smooth operator” and con-man Ostap Bender forces Kisa to become his partner, as they set out to find the chairs. Bender's street smarts and charm are invaluable to the reticent Kisa, and Bender comes to dominate the enterprise. Father Fyodor (who had known of the treasure from the confession of Vorobyaninov's mother-in-law), their obsessed rival in the hunt for the treasure, follows a bad lead, runs out of money, ends up trapped on a mountain-top, and loses his sanitary pad. Ostap remains unflappable, and his mastery of human nature eliminates all obstacles, but Vorobyaninov steadily deteriorates.
ellauri197.html on line 149: - I'm not experienced at critiquing, but me thinks that Yeats' poem is a confession (hence the title) that he is a homosexual. In other words, he is coming out of the closet. However, this is a premature judgment on my behalf, since I am not educated yet on the life of Yeats. Did Yeats have a family?
ellauri198.html on line 917: Pauline: A Fragment of a Confession (also known as Pauline) is the first published poem by Robert Browning. It was written in 1832, and published anonymously in 1833. The poem is the confession of an unnamed poet to his lover, the eponymous woman. It was first reprinted in 1868 with no alterations to the text.
ellauri204.html on line 678: Anne Sexton (born Anne Gray Harvey; November 9, 1928 – October 4, 1974) was an American poet known for her highly personal, confessional verse. She won the Pulitzer Prize for poetry in 1967 for her book Live or Die. Her poetry details her long battle with depression, suicidal tendencies, and intimate details from her private life, including relationships with her husband and children, whom it was later alleged she physically and sexually assaulted.
ellauri210.html on line 782: After the war, Tanguy is sent back to Spain, Barcelona where he learns that his grandmother has recently passed away and there is no one else to take care of him. He is sent to a reformation school for juvenile delinquents and orphans, run by priests who are no less cruel and sadist than the Nazi "kapos." Bitter, Tanguy believes they are worse than the Nazis because these priests hide their sadism behind the facade of religion and confession, but that makes their sin no less. He succeeds in escaping along with a "companion," but is forced to separate from his as well. This time around, he finds himself in a school run by a group of priests but unlike the reformation school, here, Tanguy is able to grow, learn and live comfortably. It is here, that he truly flourishes and finds friends and solace. But he is still not completely at peace and sets off again in search of the parents who had abandoned and forsaken him to such a bitter destiny. He does find them eventually, but only to realise that the years of hardship and horror experienced by him have built an impenetrable barrier between them. He is no longer a left wing radical like them. He has learned not to hate the capos. Don't get mad get even. LOL.
ellauri216.html on line 541: Jumalankantajaisä Makarios syntyi Egyptin suistomaa-alueen kylässä vuoden 300 tienoilla. Nuoruudessaan hän työskenteli kamelinajajana. Jumala kutsui häntä kuitenkin toisenlaiseen elämään ja Makarios vastasi kutsuun kuuliaisesti. Hän vetäytyi kylässään keljaan ja aloitti yksinäisen rukous- ja paastokilvoituksen. Kun ihmiset tahtoivat tehdä hänestä papin, hän pakeni toiseen kylään. Siellä raskaaksi tullut tyttö alkoi syyttää Makariosta häpäisemisestään. Makarios otettiin kiinni ja häntä raahattiin pitkin katua. Häntä lyötiin ja solvattiin, mutta hän ei sanonut sanaakaan puolustaakseen itseään vaan päinvastoin lupasi tehdä työtä hankkiakseen elatuksen naiselle ja lapselle. Makarios piti tilannetta Jumalan lähettämänä. Hän oli tuolloin noin 30 vuoden ikäinen. Kun Makarioksen syyttömyys tuli aikanaan ilmi, kylän väki lähti joukolla hänen luokseen pyytämään anteeksi. Mitenkä totuus tuli ilmi? No, when the woman's delivery drew near, her labor became exceedingly difficult. She did not manage to give birth until she confessed Macarius's innocence. She confessed that she had slandered the hermit, and revealed the name of the real father. (Who was it?) A multitude of people then came asking for his forgiveness, but he fled to the Nitrian Desert to escape all mundane glory.
ellauri219.html on line 969: Eisensteinillä ei ollut leffaa nimeltä Underworld. There have been debates about Eisenstein's sexuality, with a film covering Eisenstein's homosexuality allegedly running into difficulties in Russia. Eisenstein confessed his asexuality to his close friend Marie Seton: "Those who say that I am homosexual are wrong. I have never noticed and do not notice this. If I was homosexual I would say so, directly. But the whole point is that I have never experienced a homosexual attraction, even towards Grisha, despite the fact I have some bisexual tendency in the intellectual dimension like, for example, Balzac or Zola." Eisenstein joi paljon maitoa. Maito oli silloin pulloissa, muistatko? Hän oli menninkäismäinen miesoletettu.
ellauri222.html on line 537: Harold Mintouchian is a wealthy, distinguished Armenian lawyer and international businessman who is the married lover of a friend of Stella’s and becomes a close friend and mentor of Augie. At the end of the novel, Augie works for him as a black market trader in Europe. Augie looks up to the older man as “a sage, prophet, or guru, a prince of experience with his jewel toes” and seeks his wisdom. Mintouchian, who has seen much of the darker side of human nature through his law practice, has more realistic ideas than the love-bitten Augie about what to expect from human relationships. Secrecy and lies, he tells Augie, are unavoidable. “Mind you, I’m a great admirer of our species. I stand in awe of the genius of the race. But a large part of this genius is devoted to lying and seeming what you are not.” He confesses to Augie that his mistress, Agnes, is keeping secrets from him, while he is keeping secrets from his wife.
ellauri222.html on line 1001: On July 29, 1994, Timmendequas lured Megan into his home, hit her head against his dresser, slapped her hard enough to draw blood, raped her, and strangled her with a belt. During the attack, Megan was able to bite Timmendequas’ hand hard enough to leave teeth impressions which later helped convict him. He disposed of her body in a nearby park and confessed to the murder the next day. He was found guilty of kidnapping, aggravated sexual assault, and murder and sentenced to death. Timmendequas’ sentence was commuted to life in 2007 when New Jersey abolished the death penalty.
ellauri236.html on line 71: Misinformation has also been spread by the left. The messages include false allegations that Bolsonaro has confessed to cannibalism and pedophilia. He has not confessed a thing!
ellauri236.html on line 208: Several people, after reading No Orchids, have remarked to me, ‘It's pure Fascism’. This is a correct description, although the book has not the smallest connexion with politics and very little with social or economic problems. It has merely the same relation to Fascism as, say Trollope's novels have to nineteenth-century capitalism. It is a daydream appropriate to a totalitarian age. In his imagined world of gangsters Chase is presenting, as it were, a distilled version of the modern political scene, in which such things as mass bombing of civilians, the use of hostages, torture to obtain confessions, secret prisons, execution without trial, floggings with rubber truncheons, drownings in cesspools, systematic falsification of records and statistics, treachery, bribery, and quislingism are normal and morally neutral, even admirable when they are done in a large and bold way. The average man is not directly interested in politics, and when he reads, he wants the current struggles of the world to be translated into a simple story about individuals. He can take an interest in Slim and Fenner as he could not in the G.P.U. and the Gestapo. People worship power in the form in which they are able to understand it. A twelve-year-old boy worships Jack Dempsey. An adolescent in a Glasgow slum worships Al Capone. An aspiring pupil at a business college worships Lord Nuffield. A New Statesman reader worships Stalin. There is a difference in intellectual maturity, but none in moral outlook. Thirty years ago the heroes of popular fiction had nothing in common with Mr. Chase's gangsters and detectives, and the idols of the English liberal intelligentsia were also comparatively sympathetic figures. Between Holmes and Fenner on the one hand, and between Abraham Lincoln and Stalin on the other, there is a similar gulf.
ellauri243.html on line 325: realized that his now-wife was the one, and confessed: "'I don't know what
ellauri248.html on line 242: Daniel in the lions' den (chapter 6 of the Book of Daniel) tells of how the biblical Daniel is saved from lions by the God of Israel "because I was found tasteless before them" (Daniel 6:22). It parallels and complements chapter 3, the story of Shadrach, Meshach, and Abednego: each begins with the jealousy of non-Jews towards successful Jews and an imperial edict requiring them to compromise their religion, and concludes with divine deliverance and a king who confesses the greatness of the God of the Jews and issues an edict of royal protection to the smug hookynoses. The tales making up chapters 1–6 of Daniel date no earlier than the Hellenistic period (3rd to 2nd century BC) and were probably originally independent, but were collected in the mid-2nd century BC and expanded shortly afterwards with the visions of the later chapters to produce the modern book.
ellauri262.html on line 414: In 1920 Sayers entered into a passionate though unconsummated romance with Jewish Russian émigré and Imagist poet John Cournos, who moved in London literary circles with Ezra Pound and his contemporaries. Sayers did not consummate her relationship with him unmarried, due to her religious beliefs. Cournos disdained monogamy and marriage, did not want children and was dedicated to free love.[53] He also considered crime writing, which Sayers had started, to be low brow, though he assisted her with aspects of publication.[54] Within two years their relationship had broken up when he insisted on consummation with birth control. Returning to New York, he soon married a crime writer who had two children. This left Sayers embittered that he had not held to his own principles, feeling that he had been testing her, pushing her to sacrifice her own beliefs in submission to his own. He later confessed that he would have happily married Sayers if she had submitted to his sexual demands. After a period of heated correspondence, they concluded with more amicable missives after she met her future husband.
ellauri285.html on line 152: While most scholars and academics have determined that Scotford was the craftsman and Soper was the salesman, and the men joined forces for personal financial gain, neither man ever confessed and remained active in the business until their respective deaths in the 1920s.
ellauri333.html on line 130: The king confesses that the Kalinga war was the turningpoint in his religious career, and that his grief at the enormous loss of human life made him repent of his conquest and aspire henceforth to the conquest by moraliity. Before, he had been known as Chandasoka (i. e. the fierce Asoka) on account of his evil deeds; afterwards he became known as Dharmasoka (i.e. the pious Asoka) on account of his virtuous deeds.
ellauri333.html on line 153: Secondly, in the first rock-edict, section B, he directly prohibits the killing of animals at sacrifices. At the end of the same edict, however, he rather naively confesses that he had not yet been able to carry out fully the 1 abstention from killing animals' which formed part of his moral code, and that three animals were still being killed daily in his kitchen; but he promises that even this slaughter would be discontinued in future. Samansuuntaisia hiilijalanjälkilupauxia tekevät kaikki kauppiaat tänä päivänä.
ellauri353.html on line 299: But there weren't too many. I must confess that my experience combining life is a homemaker and an economist's was easier than it is for many women. I chose the right husband from the beginning. From the beginning we shared our interest in economics whether the news may call in the speech an article or a book. I was part of the activity in the sense that Milton always wanted me to read whatever he wrote. And he took my suggestion seriously. It gave me the feeling that I was practicing what I was trained for. But also that I was contributing to his career. It was in a sense our career. So when he was awarded the Nobel Prize it's received other many many many other net honors. And people always feel sorry for me and ask me how it feels to have him getting all the honors. My answer is always the same one. It is our honor I was part of that. When our children left for good. I became more active. With us and we go off for books. Where do I come out on a women's lib or feminist women have a real problem. But in my opinion the present solution is worse than the disease. The man. Or children. And those women who still believe that a mother's first job is to bring up her children. Women's lives. Made those women. Feel that is inferior to a paying job in the market. Therefore they must be and feared with the will to have a full time job outside. It is heightened competition between man and women. Husband and wife. So-called woman is problem. Has not. And I don't believe will solve the problem. Or a woman. There is a problem.
ellauri362.html on line 215: Kun yhessä käyskeltiin, tunnustin tunteeni, As together we roam’d, I the passion confess’d,
xxx/ellauri075.html on line 102: Après son service militaire (1890), il effectue un stage au sein d'un cabinet d'avocats de Moscou, tout en gérant l'entreprise paternelle sauvée de la faillite en 1891. Il commence une liaison clandestine avec une employée de confession orthodoxe, Aniouta Listopadova, qui lui donne un fils, Sergueï Listopadov, né en 1892, qu'il ne reconnaît pas.
xxx/ellauri086.html on line 682: Because Dimmesdale´s health has begun to fail, the townspeople are happy to have Chillingworth, the newly arrived physician, take up lodgings with their beloved minister. Being in such close contact with Dimmesdale, Chillingworth begins to suspect that the minister´s illness is the result of some unconfessed guilt. He applies psychological pressure to the minister because he suspects Dimmesdale is Pearl´s father. One evening, pulling the sleeping Dimmesdale´s vestment aside, Chillingworth sees a symbol that represents his shame on the minister´s pale chest.
xxx/ellauri086.html on line 686: Several days later, Hester meets Dimmesdale in the forest and tells him of her husband and his desire for revenge. She convinces Dimmesdale to leave Boston in secret on a ship to Europe where they can start life anew. Inspired by this plan, the minister seems to gain new energy. On Election Day, Dimmesdale gives one of his most inspired sermons. But as the procession leaves the church, Dimmesdale climbs upon the scaffold and confesses his sin, dying in Hester´s arms. Later, most witnesses swear that they saw a stigma in the form of a scarlet "A" upon his chest, although some deny this statement. Chillingworth, losing his will for revenge, dies shortly thereafter and leaves Pearl a substantial inheritance.
xxx/ellauri103.html on line 218: As for the culture police’s obsession with “authenticity,” fiction is inherently inauthentic. It’s fake. It’s self-confessedly fake; that is the nature of the form, which is about people who don’t exist and events that didn’t happen. The name of the game is not whether your novel honours reality; it’s all about what you can get away with. Well mine is anyway, I don't know about you. I try to get away with anything that is not nailed or welded fast.
xxx/ellauri103.html on line 247: I confess that this climate of scrutiny has got under my skin.
xxx/ellauri103.html on line 255: I confess that this climate of scrutiny has got under my lucidly white skin. When I was first starting out as a novelist, I didn’t hesitate to write black characters, for example, or to avail myself of black dialects, for which, having grown up in the American South, I had a pretty good ear. I am now much more anxious about depicting characters of different races, and accents make me nervous. I try my best to talk average middle class American, but occasionally a few bits of North Carolina slip out. Sorry about that. Here's how I'd sound if I din't steal from anyone but the likes of me:
xxx/ellauri113.html on line 502: How dense can these creation types really be? Wanting very much for something to be true turns people into imbeciles. The least one can say for Dawkins is that he knows what he doesn´t know. He his happy to just wait and see. One of my daughters challenged the teacher and said, “Miss, you keep saying ‘evolution did it,’ but you never actually explain how evolution did it.” The teacher had to confess that my daughter made a valid criticism, and the rest of class agreed. So what? How did god create the snake? Did he roll it like Gary Larson shows, or did he use some other method? Did he just make a hypnotic gesture? (Yes, see below.)
xxx/ellauri120.html on line 233: Because Dimmesdale's health has begun to fail, the townspeople are happy to have Chillingworth, the newly arrived physician, take up lodgings with their beloved minister. Being in such close contact with Dimmesdale, Chillingworth begins to suspect that the minister's illness is the result of some unconfessed guilt. He applies psychological pressure to the minister because he suspects Dimmesdale is Pearl's father. One evening, pulling the sleeping Dimmesdale's vestment aside, Chillingworth sees a symbol that represents his shame on the minister's pale chest.
xxx/ellauri120.html on line 237: Several days later, Hester meets Dimmesdale in the forest and tells him of her husband and his desire for revenge. She convinces Dimmesdale to leave Boston in secret on a ship to Europe where they can start life anew. Inspired by this plan, the minister seems to gain new energy. On Election Day, Dimmesdale gives one of his most inspired sermons. But as the procession leaves the church, Dimmesdale climbs upon the scaffold and confesses his sin, dying in Hester's arms. Later, most witnesses swear that they saw a stigma in the form of a scarlet "A" upon his chest, although some deny this statement. Chillingworth, losing his will for revenge, dies shortly thereafter and leaves Pearl a substantial inheritance.
xxx/ellauri122.html on line 796: In their early 20s the pair vacationed together on Lake Garda on the Austrian-Italian border; they paid their respects at Goethe’s house in Weimar; stayed together at the Hotel Belvedere au Lac in Lugano, Switzerland; and even visited brothels together in Prague, Milan, Leipzig, and Paris. Brod, a self-confessed ladies’ man with an insatiable appetite for adventurous sexual conquests, often berated Kafka for not having a similarly urgent drive of eros. “You avoid women and try to live without them,” Brod once told his friend.
xxx/ellauri123.html on line 762: The impassioned Humbert constantly searches for discreet forms of fulfilling his sexual urges, usually via the smallest physical contact with Dolores. When Dolores is sent to summer camp, Humbert receives a letter from Charlotte, who confesses her love for him and gives him an ultimatum – he is to either marry her or move out immediately. Initially terrified, Humbert then begins to see the charm in the situation of being Dolores' stepfather, and so marries Charlotte for instrumental reasons (päästäxeen salaa työntämään Lolan piccu tacoon isoa munakoisoa). Charlotte later discovers Humbert's diary, in which she learns of his desire for her daughter and the disgust Charlotte arouses in him. Shocked and humiliated, Charlotte decides to flee with Dolores and writes letters addressed to her friends warning them of Humbert. Disbelieving Humbert´s false assurance that the diary is a sketch for a future novel, Charlotte runs out of the house to send the letters but is killed by a swerving car. Humbert destroys the letters and retrieves Dolores from camp, claiming that her mother has fallen seriously ill and has been hospitalized. He then takes her to a high-end hotel that Charlotte had earlier recommended. Humbert knows he will feel guilty if he consciously rapes Dolores, and so tricks her into taking a sedative by saying it is a vitamin. As he waits for the pill to take effect, he wanders through the hotel and meets a mysterious man who seems to be aware of Humbert´s plan for Dolores. Humbert excuses himself from the conversation and returns to the hotel room. There, he discovers that he had been fobbed with a milder drug, as Dolores is merely drowsy and wakes up frequently, drifting in and out of sleep. He dares not touch her that night. In the morning, Dolores reveals to Humbert that she actually has already lost her virginity, having engaged in sexual activity with an older boy at a different camp a year ago. He immediately begins sexually abusing (fucking) her. And they lived happily ever after.
xxx/ellauri125.html on line 132: “Sally era morena, praticamente da mesma idade de Lolita, e também filha de mãe viúva e chantageada com uma ameaça de internamento numa escola correcional. Seu sequestro seguiu o mesmo modus operandi que Nabokov desenvolve em seu romance. Weinman encontrou anotações e recortes de jornais sobre o caso nos arquivos do escritor, até mesmo um registro da morte de Sally, em agosto de 1952”, assinala Sérgio Augusto. “Há claras — e, às vezes, diretas — referências ao drama de Sally e a La Salle em ‘Lolita’. No capítulo final, atormentado pela culpa, Humbert-Humbert se compara a La Salle e confessa sua desconfiança de que também possa ser condenado a 35 anos por estupro.”
xxx/ellauri128.html on line 138: À l'Académie, il soutint généralement le parti des Philosophes, mais sans en faire partie car les excès de ses membres l’irritaient : « Les grands raisonneurs et les sous-petits raisonneurs de notre siècle, disait-il, en feront et en diront tant qu’ils finiront par m’envoyer à confesse. » Ses relations avec Voltaire furent froides et leur correspondance n’est qu’académique et de politesse. Il n’avait pas de relations avec Diderot, dont on lui reprocha d’avoir fait échouer la candidature à l’Académie. Il se brouilla avec D'Alembert et les deux hommes ne se réconcilièrent jamais entièrement. Généralement, son caractère autoritaire rendit ses relations souvent difficiles avec ses collègues.
xxx/ellauri139.html on line 1213: He stops at Sonya's place on the way and she gives him a crucifix. At the bureau he learns of Svidrigailov's suicide, and almost changes his mind, even leaving the building. But he sees Sonya, who has followed him, looking at him in despair, and he returns to make a full and frank confession of the murders. What the fuck.
xxx/ellauri157.html on line 347: Could there possibly be a connection between Scholem’s own confession of moral confusion and his treatment of Frank. Did he see something of himself in Frank, who was accused of various sexual perversions, and recoil in horror? While there can be no definitive answer to this question, considering Scholem’s emotional life from the years in which he was writing this pathbreaking essay creates the possibility of a new reading.
xxx/ellauri167.html on line 492: “I should be very happy in your Excellency’s good Opinion, that the Contagion of Illuminatism or Jacobinism had not yet reached this Country; but when I consider the anarchical and seditious Spirit, that shewed itself in the United States from the Time M. Genet and Fauchet (who certainly is of the Order) arrived in this Country and propagated their seditious Doctrines, which the illuminated Doctor from Birmingham has been zealously employed to strengthen, I confess I cannot divest myself of my Suspicions: yet I trust that the Alwise and Omnipotent Ruler of the Universe will so dispose the Minds of the People of these United States that true Religion and righteous Government may remain the Privileges of this Nation!
xxx/ellauri168.html on line 50: Gemma is not the only celeb to confess they think there's some truth in the wild theory. Hundreds of fans claim they saw Justin Bieber turn into a huge reptile.
xxx/ellauri178.html on line 169: Finally, in the wagon both break down and confess their love to each other. The train takes off, and they part forever.
xxx/ellauri179.html on line 619: Novick’s attempt to find love affairs in James’ life reminds me of the 1920s, when there were no biographies of James, and critics loved to speculate on the mysteries of his privacy. Van Wyck Brooks, a skillful writer of pastiche, produced his quasi-biographical Pilgrimage of Henry James to prove the novelist was a literary failure because he had uprooted himself from the United States. Edna Kenton, a devoted Jamesian in Greenwich Village, demonstrated in a biting review in The Bookman that Brooks used important James quotations out of context. Years later, Brooks confessed to having nightmares “in which Henry James turned great luminous menacing eyes upon me.”
xxx/ellauri186.html on line 83: Beecher enjoyed the company of women, and rumors of extramarital affairs circulated as early as his Indiana days, when he was believed to have had an affair with a young member of his congregation. In 1858, the Brooklyn Eagle wrote a story accusing him of an affair with another young church member who had later become a prostitute. The wife of Beecher's patron and editor, Henry Bowen, confessed on her deathbed to her husband of an affair with Beecher; Bowen concealed the incident during his lifetime.
xxx/ellauri186.html on line 88: In a highly publicized scandal, samana vuonna kuin K.S. Laurila näki päivänvalon, Beecher was tried on charges that he had committed adultery with a friend's wife, Elizabeth Tilton. In 1870, Elizabeth had confessed to her husband, Theodore Tilton, that she had had a relationship with Beecher. The charges became public after Theodore told Elizabeth Cady Stanton and others of his wife's confession. Stanton repeated the story to fellow women's rights leaders Victoria Woodhull and Isabella Beecher Hooker.
xxx/ellauri187.html on line 139: This is formidable revisionism. The cumulative effect of such a distortion of truth to an admirable, if sadly misplaced, idea of redemption and redress is to make Freedman's biography read like a forced confession. But the beating heart of Freedman's interminable deconstruction is Rilke the sexist. Rilke's extraordinary sensitivity to women, his admiration and need for strong and intelligent women, women's love for Rilke--these facts Freedman brusquely mentions only to knock down. What he wants is to prove that Rilke was a spirited accomplice in European society's subjugation of women. He writes,
xxx/ellauri187.html on line 199: The pair first met outside Paris on Rodin’s country estate in September of 1902. Rilke, 26, took on a project as an art critic to write a German monograph on Auguste Rodin, at the time 61. Neither probably expected they would hit it off as much as they did. But long talks about art, and how to cultivate a work ethic bonded them together. Ten days into his initial stay on Rodin’s estate, Rilke wrote Rodin an affectionate letter confessing their dialogue’s intense effect. Rodin offered the young poet an open invitation to observe his studio for the next four months. During that time, Rilke not only gleaned insights for his monograph, but discovered how to be a better poet.
xxx/ellauri193.html on line 753: ’He stole my money’ - Woman confesses to battering nephew to death and burying him in her backyard. A Gauteng woman Andile Aalivirah Mthembu has confessed that she battered her nephew to death and buried the body in her backyard.
xxx/ellauri215.html on line 135: Cold-hearted betrayer of the most intimate confessions, cutthroat caricaturist of your own loving parents, graphic reporter of encounters with women to whom you have been deeply bound by trust, by sex, by love—no, the virtue racket ill becomes you.”
xxx/ellauri224.html on line 149: After Jay Wurstin dies prematurely, he is buried in the cemetery plot originally reserved for Amy’s father, who had sold it to him years earlier. Now Amy wants to remove Jay’s body to the burial plot of his own family so that her father, who is still alive at an advanced age, can eventually be buried there, mikä on hyvin juutalainen juttu. In a limousine provided by Adletsky, Amy and Trellman disinter and rebury the body. Moved by this scene of cell death and urban renewal, Trellman confesses to Amy that he has always loved her, that he has what he terms an “actual affinity” for her (hence the title of the story). He then asks her to marry him. Teinityttönä Amy oli ollut hoikka hempeä olento. Nyt hiän oli vankka kuin tiilestä tehty paskahuusi. Hänen ainoa aarteensa oli tää Salen tolvana. Veistäisin paremman miehen puupalikasta. Samaa voisin sanoa eräistä Helmin poikaystävistä, mutten sano, koska Seija on kieltänyt. Tyydyn veistämään puupalikasta naishahmoja.
xxx/ellauri225.html on line 349: Bloom was born in 1930 to a poor Orthodox Jewish household in the East Bronx, one of five children. He lost faith early in the Jewish God when he accidentally stumbled on the poetry of Hart Crane. He fell in love with Crane’s enthusiasm for life, his belief in the possibility of ecstatic pleasure, and his overall exuberance. This was in stark contrast to Bloom’s childhood, which he confesses was a lonely time.
xxx/ellauri225.html on line 369: But then Bloom stops. He moves away from memory as though it might devour him. Bloom has confessed that during a serious midlife crisis, he underwent Freudian therapy for a year and a half and found it to be a dismal failure. The analyst thought Bloom was using their sessions as a performance venue. Although Bloom writes sneeringly while recounting this, it is one of the more startling revelations we learn about him. Selvä pyy, kaveri on (oli) narsisti.
xxx/ellauri225.html on line 376: For the briefest of moments, a veil lifts, and he speaks about wanting more time, not wanting to die. He shyly admits that he needs more time to make peace with the difficult reality that he is merely “a reader and a teacher, and not a creator.” It is a tragic confession. How excruciating it must be to revel in creative genius yet not possess the gift to create.
xxx/ellauri229.html on line 142: (5.) The sweet bond of Christian love and unity will be strengthened. – We shall be often led to think of those dear brothers and sisters in the Lord, here and elsewhere, who agree to join with us in reading those portions. We shall oftener be led to agree on earth, touching something we shall ask of God. (He won´t change his mind, he has already planned all of this ahead. But he likes us to try and twist his arm anyway.) We shall pray over the same promises, mourn over the same confessions, praise God in the same songs, and be nourished by the same words of eternal life. What could be better than that! If one of you has the ears of their nikita fur hat down, then everyone must have them down.
xxx/ellauri250.html on line 548: In 1986, Time called Bukowski a "laureate of American lowlife". Regarding his enduring popular appeal, Adam Kirsch of The New Yorker wrote, "the secret of Bukowski's appeal is that he combines the confessional poet's promise of intimacy with the larger-than-life aplomb of a pulp-fiction hero."
xxx/ellauri261.html on line 525: Cornelius, Barnaby and their dates arrive and are unaware that Horace is also at the restaurant. Dolly makes her triumphant return to the restaurant and is greeted in style by the staff. She sits in the now-empty seat at Horace´s table and proceeds to tell him that no matter what he says, she will not marry him. Fearful of being caught, Cornelius confesses to the ladies that he and Barnaby have no money, and Irene, who knew they were pretending all along, offers to pay for the meal. She then realizes that she left her handbag with all her money in it at home. The four try to sneak out during the polka contest, but Horace recognizes them and also spots Ermengarde and Ambrose. In the ensuing confrontation, Vandergelder fires Cornelius and Barnaby, and they are forced to flee as a riot breaks out. Cornelius professes his love for Irene. Horace declares that he would not marry Dolly if she were the last woman in the world. Dolly angrily bids him farewell; while he´s bored and lonely, she will be living the high life.
xxx/ellauri385.html on line 646: Pyhä Jean-Baptiste-Marie Vianney (1786-1859), myös Curé D’arse, oli roomalaiskatolinen ranskalainen pappi, pyhimys ja ihmeidentekijä. Hän on kaikkien pappien, seurakuntapappien, Iowan Dubuquen arkkihiippakunnan, ripittäjien ja Kansasin Kansas Cityn hiippakunnan suojeluspyhimys, ja Napsun armeijan sotilaskarkuri. Perseessä oli 230 asujainta. When Vianney's bishop first assigned him to Arse, Vianney got lost trying to find the town. Couldn't find his arse using both hands. With Catherine Lassagne and Benedicta Lardet, he established a home for girls. Vianney spent time with girls in the confessional and gave homilies against cursing and profane dancing. Vianney had a great devotion to Saint Philomena. He was regarded as her guardian because he erected so often in honour of the saint. He was a rare example of a pastor acutely aware of his responsibilities. In November 2018, Vianney's heart was transported to the United States for a 6-month nationwide tour.
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