Quotes About Creation

Est vrai ce qui convient à l'homme. En lui, toute la nature est concentrée, lui seul a été créé dans toute la nature, et toute la nature n'est faite que pour lui.

Hidden away among Aschenbach's writings was a passage directly asserting that nearly all the great things that exist owe their existence to a defiant despite: it is despite grief and anguish, despite poverty, loneliness, bodily weakness, vice and passion and a thousand inhibitions, that they have come into being at all. But this was more than an observation, it was an experience, it was positively the formula of his life and his fame, the key to his work;

En el hombre está comprendida la naturaleza entera, sólo él fue creado auténticamente en toda la naturaleza, y toda la naturaleza fue creada sólo para él. El hombre es la medida de todas las cosas y su felicidad es el criterio de la verdad.

Seguramente conviene que el mundo conozca sólo la obra bella y no sus orígenes, las condiciones que determinaron su aparición, pues el conocimiento de las fuentes en que el poeta bebe su inspiración lo confundiría, lo asustaría a menudo, dañando así el efecto de las cosas excelentes.

era como una estrofa de un poema primitivo que hablara de los tiempos originarios, del comienzo de la forma y del nacimiento de los dioses.

A tree gives glory to God by being a tree. For in being what God means it to be it is obeying [God]. It "consents," so to speak, to [God's] creative love. It is expressing an idea which is in God and which is not distinct from the essence of God, and therefore a tree imitates God by being a tree

In our creation, God asked a question and in our truly living; God answers the question.

The Lord did not create suffering. Pain and death came into the world with the fall of man. But after man had chosen suffering in preference to the joys of union with God, the Lord turned suffering itself into a way by which man could come to the perfect knowledge of God.

It is true that we are called to create a better world. But we are first of all called to a more immediate and exalted task: that of creating our own lives.

We are what we love. If we love God, in whose image we were created, we discover ourselves in him and we cannot help being happy: we have already achieved something of the fullness of being for which we were destined in our creation. If we love everything else but God, we contradict the image born in our very essence, and we cannot help being unhappy, because we are living a caricature of what we are meant to be.

The peculiar grace of a shaker chair is due to the fact that it was made by someone capable of believing that an angel might come and sit on it.

For our duties and our needs, in all the fundamental things for which we were created, come down in practice to the same thing.

Our vocation is not simply to be, but to work together with God in the creation of our own life, our own identity, our own destiny.… To work out our identity in God.

The true spiritual life is a life neither of dionysian orgy nor of apollonian clarity: it transcends both. It is a life of wisdom, a life of sophianic love. In Sophia, the highest wisdom-principle, all the greatness and majesty of the unknown that is in God and all that is rich and maternal in His creation are united inseparably, as paternal and maternal principles, the uncreated Father and created Mother-Wisdom.

God utters me like a word containing a partial thought of Himself. A word will never be able to comprehend the voice that utters it. But

We do not know we are full of paradise because we are so full of our own noise that we cannot hear God singing us and all things into being.

One bird sits still Watching the work of God:

The beasts and the trees will one day share with us a new creation and we will see them as God sees them and know that they are very good. Meanwhile, if we embrace them for themselves, we discover both them and ourselves as evil. This is the fruit of the tree of the knowledge of good and evil—disgust with the things we have misused and hatred of ourselves for misusing them.

God utters me like a word containing a partial thought of Himself.

He was a very good gardener, understood flowers, and knew how to make things grow. What is more, he liked this kind of work almost as much as painting.

Is the basic teaching of Buddhism—on ignorance, deliverance and enlightenment—really life-denying, or is it rather the same kind of life-affirming liberation that we find in the Good News of Redemption, the Gift of the Spirit, and the New Creation?

from whose womb will come the last and greatest instrument of destruction.

His vision was religious and clean, and therefore his paintings were without decoration or superfluous comment, since a religious man respects the power of God's creation to bear witness for itself.

Instead of worshipping God through His creation we are always trying to worship ourselves by means of creatures. But