However, Illidan had not emptied all of his vials in creating the second Well of Eternity (which is why the Aspects were able to enchant the World Tree with no interference). Somehow, the Highborne under the leadership of Dath'Remar Sunstrider had acquired one of the remaining vials and, after founding their new homeland of Quel'Thalas, used it to create the Sunwell. At least two of the last three vials somehow found their way back into Illidan's possession, and he gave one each to his lieutenants, Lady Vashj and Kael'thas Sunstrider.[12] They remained in their possession until the Scale of the Sands recruited adventurers to take them back. These vials are now in the hands of Soridormi, prime mate of Nozdormu.
Although the original Well of Eternity appears in the titular five-player dungeon, it's portrayed as considerably smaller than in lore, as well as much smaller than the in-game portrayal of the Maelstrom which occupies the exact same space.
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Yu Kwang-chung (1928-2017) is an established Chinese Modern poet across the Taiwan Strait and also an important literary translator who introduced modern English and American poetry to the Chinese reader. His Chinese translation of thirteen well-chosen poems by Emily Dickinson was published with an introduction to the poet in the 1961 Anthology of American Poetry edited by Stephen Soong (1919-1996) and published by World Today Press, Hong Kong. Yu's critical introduction to the art of Emily Dickinson's poetry was later included in his Anthology of Modern English and American Poetry in 1968, wherein he translated 99 modern English and American poems into Chinese; he revised this collection half a century later. In the 2017 republished edition, he translated another twelve of Emily Dickson's poems into Chinese and prefaced them with a critical introductory essay entitled "Emily Dickinson (1830-1886): A Bee Gatecrashing Eternity." The article, on the one hand, unveils the poetic features and the secluded life of the hermit poet of Amherst. On the other, it weighs Dickinson against a spectrum of other modern English and American poets with succinct yet profound criticism. In order to promote Dickinson Studies on the global stage, it is worth translating the poet-translator-critic's well-wrought Chinese article into English so that the voice of Taiwan can be rendered to the Anglophone world.
72. In cities, as opposed to the countryside, the religious dimension of life is expressed by different lifestyles, daily rhythms linked to places and people. In their daily lives people must often struggle for survival and this struggle contains within it a profound understanding of life which often includes a deep religious sense. We must examine this more closely in order to enter into a dialogue like that of our Lord and the Samaritan woman at the well where she sought to quench her thirst (cf. Jn 4:1-15).
73. New cultures are constantly being born in these vast new expanses where Christians are no longer the customary interpreters or generators of meaning. Instead, they themselves take from these cultures new languages, symbols, messages and paradigms which propose new approaches to life, approaches often in contrast with the Gospel of Jesus. A completely new culture has come to life and continues to grow in the cities. The Synod noted that today the changes taking place in these great spaces and the culture which they create are a privileged locus of the new evangelization.[61] This challenges us to imagine innovative spaces and possibilities for prayer and communion which are more attractive and meaningful for city dwellers. Through the influence of the media, rural areas are being affected by the same cultural changes, which are significantly altering their way of life as well.
107. Many places are experiencing a dearth of vocations to the priesthood and consecrated life. This is often due to a lack of contagious apostolic fervour in communities which results in a cooling of enthusiasm and attractiveness. Wherever there is life, fervour and a desire to bring Christ to others, genuine vocations will arise. Even in parishes where priests are not particularly committed or joyful, the fraternal life and fervour of the community can awaken in the young a desire to consecrate themselves completely to God and to the preaching of the Gospel. This is particularly true if such a living community prays insistently for vocations and courageously proposes to its young people the path of special consecration. On the other hand, despite the scarcity of vocations, today we are increasingly aware of the need for a better process of selecting candidates to the priesthood. Seminaries cannot accept candidates on the basis of any motivation whatsoever, especially if those motivations have to do with affective insecurity or the pursuit of power, human glory or economic well-being.
111. Evangelization is the task of the Church. The Church, as the agent of evangelization, is more than an organic and hierarchical institution; she is first and foremost a people advancing on its pilgrim way towards God. She is certainly a mystery rooted in the Trinity, yet she exists concretely in history as a people of pilgrims and evangelizers, transcending any institutional expression, however necessary. I would like to dwell briefly on this way of understanding the Church, whose ultimate foundation is in the free and gracious initiative of God.
206. Economy, as the very word indicates, should be the art of achieving a fitting management of our common home, which is the world as a whole. Each meaningful economic decision made in one part of the world has repercussions everywhere else; consequently, no government can act without regard for shared responsibility. Indeed, it is becoming increasingly difficult to find local solutions for enormous global problems which overwhelm local politics with difficulties to resolve. If we really want to achieve a healthy world economy, what is needed at this juncture of history is a more efficient way of interacting which, with due regard for the sovereignty of each nation, ensures the economic well-being of all countries, not just of a few.
231. There also exists a constant tension between ideas and realities. Realities simply are, whereas ideas are worked out. There has to be continuous dialogue between the two, lest ideas become detached from realities. It is dangerous to dwell in the realm of words alone, of images and rhetoric. So a third principle comes into play: realities are greater than ideas. This calls for rejecting the various means of masking reality: angelic forms of purity, dictatorships of relativism, empty rhetoric, objectives more ideal than real, brands of ahistorical fundamentalism, ethical systems bereft of kindness, intellectual discourse bereft of wisdom.
263. We do well to keep in mind the early Christians and our many brothers and sisters throughout history who were filled with joy, unflagging courage and zeal in proclaiming the Gospel. Some people nowadays console themselves by saying that things are not as easy as they used to be, yet we know that the Roman empire was not conducive to the Gospel message, the struggle for justice, or the defence of human dignity. Every period of history is marked by the presence of human weakness, self-absorption, complacency and selfishness, to say nothing of the concupiscence which preys upon us all. These things are ever present under one guise or another; they are due to our human limits rather than particular situations. Let us not say, then, that things are harder today; they are simply different. But let us learn also from the saints who have gone before us, who confronted the difficulties of their own day. So I propose that we pause to rediscover some of the reasons which can help us to imitate them today.[207]
A difficulty for a view of divine eternity as timelessness is that if time is tensed, then God, in virtue of His omniscience, must know tensed facts. But tensed facts, such as It is now t, can only be...
A classic difficulty of the conception of divine eternity as timelessness is that it seems impossible for an atemporal deity to be causally active in the world. Stump and Kretzmann, in their seminal a...
How shall we construe divine eternity and God's relationship to time? The view that God is simply timeless faces two insuperable difficulties: (1) an atemporal deity cannot be causally related to ...
Contemporary analyses of divine eternity often make explicit appeal to to the Special Theory of Relativity in support of the doctrine of divine timelessness. For example, two fundamental tenets of Lef...
We present an analysis of a notion of the meaning of life, according to which our lives have meaning if we spend them intentionally producing what has value for ourselves or others. In this sense our lives can have meaning even if a science-inspired view of the world is correct, and they are only transient phenomena in a vast universe. Our lives are more or less meaningful in this sense due to the difference in value for ourselves and others we intentionally create while leading them. These inequalities are morally unjustifiable because they are ultimately due to factors beyond our responsibility and control. But from the point of view of eternity these differences in meaningfulness and value dwindle to insignificance, and this offers some consolation for the unjustifiable inequalities.
The cosmic perspective which threatens to be wholly destructive of the meaning of human life can then be seen to have a redeeming aspect. Against a boundless eternal backdrop, it will appear that even the most successful human beings achieve comparatively little. Even the most lasting and profound achievements shrink to insignificance in a cosmos which is infinite in space and time. Thus, although it remains true that some human lives are more meaningful than others, the difference in meaning will shrink to next to nothing against the backdrop of a cosmic setting; eternity will almost equalize the differences in meaning between human lives. So, the unjustifiable inequality in respect of meaningfulness will be less glaring, though it will still exist, and the remaining small differences are not a matter of indifference. 2ff7e9595c
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