| 1. | " Second, because we cannot see God as considered in
himself, we divide up divine nature into discrete concepts, giving a
distinct name to each, and thus fundamentally misrepresent the nature
which is simple (1, q. 13, a. 12)."
| Source: | WILLIAMS, A. N. "THE LOGIC OF GENRE: THEOLOGICAL METHOD IN EAST AND WEST" Theological Studies 60.4 Dec. 1 1999: 679
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| 2. | " Rather, as fully human
and fully divine, in a union and not a confusion of natures, Jesus
Christ is the Word of God enfleshed as human creature."
| Source: | Martin, Robert K. "Christian ministry as communion: contributions of Orthodox-reformed dialogue to a reformed theology of ecclesial ministry" Journal of Ecumenical Studies 35.3-4 June 22 1998: 405-407
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| 3. | "
Incarnation
An orthodox theology of the Incarnation, which in the councils of
the fifth and sixth centuries is expressed as a hypostatic union of an
individualized human nature with the divine Word, proclaims that the
Word of God becomes a real..."
| Source: | O'MEARA, THOMAS F. "CHRISTIAN THEOLOGY AND EXTRATERRESTRIAL INTELLIGENT LIFE" Theological Studies 60.1 Mar. 1 1999: 3-4
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| 4. | " Berger names the signifier God."
| Source: | . "Direction of the Cure, the End of Analysis and the Pass" literature and psychology Mar. 22 2000: 3
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| 5. | "... patriarchs and the Son of God is one that
is either inappropriate and an artistic mistake or signifies a
deliberate scrutiny of the role and nature of the Miltonic Son."
| Source: | Graves, Neil D. "Infelix culpa: Milton's Son of God and the incarnation as a fall in Paradise Lost" Philological Quarterly 81.2 Mar. 22 2002: 159-184
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| 6. | " If the Christ-event signifies anything in the history of
humanity, it is because of the union, with distinction but without
separation, of the human and the divine."
| Source: | PANIKKAR, RAIMON. "The Dawn of Christianness" Cross Currents Mar. 22 2000: 185
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| 7. | "... materiau meme, une unite substantielle qui le
rendit plus apte signifier l'univers, lui-meme totale unite dans la volonte
divine...."
| Source: | Adams, Tracy. "ARCHETYPES AND COPIES IN THOMAS'S TRISTAN: A RE-EXAMINATION OF THE SALLE AUX IMAGES SCENES" Romanic Review 90.3 May 1 1999: 317
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| 8. | "... the signifiers in a sexual context (sodomy, in particular)
which the Christian religion has always demonized: temple, encens,
autel, divin, sacrifice, extase [temple, incense, altar, divine,
sacrifice, ecstasy] are all contaminated by an eroticism that both
shocks religious..."
| Source: | Phillips, John. ""Laugh? I nearly died!": Humor in sade's fiction" Eighteenth Century: Theory and Interpretation 40.1 Mar. 22 1999: 46-69
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| 9. | " In many artistic and literary
contexts, just as distorted physical form signifies moral corruption,
beautiful form signifies divine virtue."
| Source: | Strickland, Debra Higgs. "MONSTERS AND CHRISTIAN ENEMIES" History Today 50.2 Feb. 1 2000: 45
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| 10. | " In it the poet explicitly says
that God is immanent in nature: "[H]e is under the world's
splendour and wonder." Moreover, here as in "Hurrahing in
Harvest," Hopkins emphasizes that nature incessantly discloses
divine presence: the..."
| Source: | Sobolev, Dennis. "Gerard Manley Hopkins and the language of mysticism" Christianity and Literature 53.4 June 22 2004: 455-481
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| 11. | "
Historically, Mind has been referred to by many different names,
including divine ground, spirit, absolute, universal intelligence, and
God."
| Source: | Kelley, Thomas M. "Positive psychology and adolescent mental health: false promise or true breakthrough?" Adolescence 39.154 June 22 2004: 257-279
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| 12. | " In fact, the title
Ba'al Shem Tov means "Master of the Good Name," that is,
one who is capable of using various Divine names (the "Good
Name" is God's, not the healer's) to cure people of
physical and spiritual ailments."
| Source: | Rose, Or N. "Madonna's challenge: understanding Kabbalah Today" Tikkun 19.6 Nov. 1 2004: 24-28
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| 13. | " Hacker states: 'Such a correlation [between a name and an
object] must be the result of some mental act of meaning or intending a
certain word to signify..."
| Source: | VERBIN, N. K. "Religious beliefs and aspect seeing" Religious Studies 36.1 Mar. 1 2000: 1
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| 14. | " On the other hand, since nothing can be external
to nature (for nature is what exists), the reason for existence and
action must be found within it. The result is that 'God becomes
naturalised' and 'nature becomes divine' (113)."
| Source: | PAILIN, DAVID A. "Richard Mason The God of Spinoza: A Philosophical Study" Religious Studies 36.2 June 1 2000: 231
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| 15. | " Certainly The Divine Comedy articulates the unity of
the universe, with God wholly behind it and with the race an intrinsic
part of it, responsible for its conduct, what it does to itself and to
others and so to nature."
| Source: | WEISS, THEODORE. "What's in a Name? The Rites and Wrongs of Poetry" American Poetry Review 28.6 Nov. 1 1999: 43
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| 16. | "... death," namely, the deathless
or immortal gods, and they sought to strengthen those hopes by
reassuring themselves that they are noble, just, and hence deserve
divine favor."
| Source: | AHRENSDORF, PETER J. "The Fear of Death and the Longing for Immortality: Hobbes and Thucydides on Human Nature and the Problem of Anarchy" American Political Science Review 94.3 Sept. 1 2000: 579
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| 17. | "... one could perceive the
uncreated divine light with one's bodily eyes. [54] In
Barlaam's view Palamas was going too far in making such definitive
statements on the nature of God in relation to his creation in general
and to man in particular."
| Source: | LOSSL, JOSEF. "Augustine in Byzantium" Journal of Ecclesiastical History 51.2 Apr. 1 2000: 267
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| 18. | " But where Thoreau and
other Trancendentalists like Ralph Waldo Emerson considered nature
divine, Lopez considers it simply one manifestation of God's
presence, though he admits to recognizing that presence more easily in
nature than in human society."
| Source: | O'Connell, Nicholas. "AT ONE WITH THE NATURAL WORLD - Barry Lopez's adventure with the word & the wild" Commonweal 127.6 Mar. 24 2000: 11
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| 19. | " Very important sermons and
theological exegesis of how in the beginning God separated light from
darkness - and therefore divine approval of apartheid - no matter how
erroneous and misleading, should be given important inclusion in a work
of this nature."
| Source: | Ukpokodu, I. Peter. "Christianity in South Africa: An Annotated Bibliography" Journal of Asian and African Studies 34.2 May 1 1999: 243-248
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| 20. | " Very important sermons and
theological exegesis of how in the beginning God separated light from
darkness - and therefore divine approval of apartheid - no matter how
erroneous and misleading, should be given important inclusion in a work
of this nature."
| Source: | Ukpokodu, I. Peter. "Islam, Hinduism, and Judaism in South Africa: An Annotated Bibliography" Journal of Asian and African Studies 34.2 May 1 1999: 242-247
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| 21. | "... of the law was reinforced by
an 'innate sense' of divinity implanted in the soul by God, a
'divine concurring' that functioned to strengthen the
'light of nature' bearing witness to God. [35] So too some
preachers emphasised that natural man could apprehend..."
| Source: | LUTTMER, FRANK. "Persecutors, Tempters and Vassals of the Devil: The Unregenerate in Puritan Practical Divinity" Journal of Ecclesiastical History 51.1 Jan. 1 2000: 37
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| 22. | "
Travis Word firmly believed in the divine plan, "that
everything in life happened for a purpose and fell into the great scheme
of God" (202)."
| Source: | DOYLE, JACQUELINE. ""These Dark Woods Yet Again": Rewriting Redemption in Lee Smith's Saving Grace" CRITIQUE: Studies in Contemporary Fiction 41.3 Mar. 22 2000: 273
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| 23. | " You can learn more from two minutes
at a party than from months of E-mail communication." (The use of
so-called emoticons--like the characters ":)" that signify
happiness--is evidence that words..."
| Source: | Herbert, Wray,Hammel, Sara. "Getting close, but not too close" U.S. News & World Report 126.11 Mar. 22 1999: 56-57
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| 24. | "
I use that word only to signify two facts."
| Source: | MEDHURST, MARTIN J. "Text and Context in the 1952 Presidential Campaign: Eisenhower's "I Shall Go to Korea" Speech" Presidential Studies Quarterly 30.3 Sept. 1 2000: 464
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| 25. | " The labyrinth signifies the insecurity
about how the mind constricts the human person in a self-centered
alienation from God."
| Source: | Jeffreys, Derek S. ""It's a Miracle of God That There Is Any Common Weal among Us": Unfaithfulness and Disorder in John Calvin's Political Thought" Review of Politics 62.1 Jan. 1 2000: 107
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