Quotes About Language

The New Testament's vision of Christian behavior has to do, not with struggling to keep a bunch of ancient and apparently arbitrary rules, nor with "going with the flow" or "doing what comes naturally", but with the learning of the language, in the present, which will equip us to speak it fluently in God's new world.

The point of 1 Corinthians 13 is that love is not our duty; it is our destiny. It is the language Jesus spoke, and we are called to speak it so that we can converse with him. It is the food they eat in God's new world, and we must acquire the taste for it here and now. It is the music God has written for all his creatures to sing, and we are called to learn it and practice it now so as to be ready when the conductor brings down his baton.

so many theological terms, words like 'monotheism' are late constructs, convenient shorthands for sentences with verbs in them, and that sentences with verbs in them are the real stuff of theology

There are five language-sets in particular which they employed for this purpose. Briefly, they are as follows: Wisdom, Torah, Spirit, Word and Shekinah

To write or read a poem is . . . to enter into a different kind of thought world from our normal patterns. A poem is not merely ordinary thought with a few turns and twiddles added on to make it pretty or memorable. A poem (a good poem, at least) uses its poetic form to probe deeper into human experience than ordinary speech or writing is usually able to do, to pull back a veil and allow the hearer or reader to sense other dimensions.

Once you understand how first-century Jewish covenant theology actually works, you will see that law-court language, `participation' language, and a great deal else besides, settle down and make their home with each other, dovetailed without confusion and distinguished without dislocation. But to take this further we must turn, at last, to Paul. What, precisely, does Paul mean by `justification', and how does it relate to what he meant by `the gospel'?

It is of course only through imagery, through metaphor and symbol, that we can imagine the new world that God intends to make. That is right and proper. All our language about the future, as I have said, is like a set of signposts pointing into a bright mist. The signpost doesn't provide a photograph of what we will find when we arrive but offers instead a true indication of the direction we should be traveling in. What

As Pope Benedict XVI said in his address to the United Nations in April 2008, the language of rights is borrowed from the great Christian tradition, but if you cut off those Christian roots, you get all kinds of abuses, each claiming the postmodern high ground of victimhood but only succeeding in debasing the coinage of rights itself.

having a hard enough time explaining to his disciples that he had to die; they never really grasped that at all, and they certainly didn't take his language about his own resurrection as anything more than the general hope of all Jewish martyrs. How could they possibly have understood him saying something about further events in what would have been, for them, a still more unthinkable future? Of

We see through a glass darkly, says St. Paul as he peers toward what lies ahead. All our language about future states of the world and of ourselves consists of complex pictures that may or may not correspond very well to the ultimate reality. But that doesn't mean it's anybody's guess or that every opinion is as good as every other one.

All our language about future states of the world and of ourselves consists of complex pictures that may or may not correspond very well to the ultimate reality. But that doesn't mean it's anybody's guess or that every opinion is as good as every other one. And—supposing someone came forward out of the fog to meet us? That, of course, is the central though often ignored Christian belief.

Famously the KJV translates agap? as 'charity'. Many grumbled when modern translations replaced it with 'love'. Not many realized that the modern translations were simply reverting to what Tyndale had had in the first place.

We have also seen that it is easy to mistake literary representation (the use of vivid imagery to denote space-time reality and connote its theological significance) for metaphysical representation (whereby a 'spiritual' or 'transcendent' being is the heavenly counterpart of an earthly reality); and that in this confusion it is all too easy to imagine that language which, in a culture other than our own, would be recognized as highly figurative, is flatly literal.

'Shkoff' is to eat. 'Shkiaff' is to slap. Like, 'Gettouttahere I'm gonna give you a couple of shkiaffs ' or, 'Forget presentation, just shkiaff the food onto the plate.'

Hattatin biri üç ayri tarzda yazi yazarmis: Birincisini kendisi okuyabilirmis ama baskalari okuyamazmis, ikincisini hem kendisi hem de baskalari okuyabilirmis, üçüncüsünu ne kendisi okuyabilirmis ne de baÅŸkalar?. O üçüncü hat, benim.

Boyfriend?" Her cheeks heated. "Yes." "Funny name." "What?" She frowned. "Ernest is a perfectly nice name." "Oh, I thought I heard you call him Ermine.

We do not know a planet that is home. We are always home. It is our job to see and map and learn languages and stories and carry them from place to place.

In my head I remember that day the Indian man came and hollered at our camp and hadn't hurt anyone yet and I think that he was trying to say something, but no one will lift their eyes when I speak so I don't say anything.

Taking up marriage is a good excuse for taking up cursing, I think.

Who said "ladies" don't use words like "fuck" and "cunt," or that one doesn't use them around "ladies"? Maybe not when you're having lunch with a lady, but when a lady's fucking, she's not having lunch.

Merely knowing a word, moreover, doesn't necessarily make you capable of using it.

Style, someone once said, is a marriage of love between an individual and his or her language.

le bilinguisme est une stimulation intellectuelle de tous les instants.

Le Neil qui parlait était amnésique. Sa main qui écrivait ne l'était pas. (p.80)