The Price of Peace

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A bus conductor is hoping to have a radical change in his boring life. He tells details about his family: parents died, brother worked in a mine in South Africa, once send letters, but in the next years he stopped.

The Price of Peace in Afghanistan

Mercy is a 23 year-old woman who works as a typist in an office. She receives very little money with her job. So she searches for a boyfriend that has plenty of money. Her new boyfriend is a very important government man called Mensar-Arthur. Connie is 6 years older than Mercy.

She is married to James, and she is now pregnant of her 2 nd child. Connie lets Mercy to live with her and James. Connie knows about Mensar-Arthur having lots of girlfriends and lovers, so she tells Mercy to stop seeing him, but Mercy got angry and disappeared for a while. The new boyfriend was, too, an important person was an Army officer.

You are Holy (Prince of Peace) - Michael W. Smith

The story is about two families that are exiled from their home country. They formed part of different political groups, which objectives were to get new rights for their people. They fought long time. Then Uncle Phala returned to the place he was before. This story is about Makinde, a man who has his own lot where he works as a mechanic. You do not make it a condition for your not stealing that others will not steal from you. You do not make it a condition that you will live a moral life provided others behave morally to you. We know it from our personal lives, but in public we always want bi-laterality.

We do not want to be unilaterally honest or peaceful. If we dare to do it, it will cost us no less than everything. But it will be worth it. It will be a breaking of our heart. I have a small personal experience that fits in here. For a fairly long time I had continuous nose-bleeds which began to build up until at midnight mass last Christmas the whole thing came to a climax.

We wear white at midnight mass, so a nose-bleed can be a big problem. It started just before we went in, and by the end of the ceremony I was a bloody mess.

Comments (1)

I get the impression that you are quite exposed to a lot of things going on in the world. In other word, you are sticking your nose into a lot of things — and it breaks your heart. Well, whenever I manage to do this my nose does stop bleeding, so it works.


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We live in a kind of world in which we need to let our hearts bleed. That will free us from a depression and nose-bleeds and all sorts of other things. It will be a sharing of blood, a kind of blood donor program. We need something of that sort. Even if the breaking of our heart leads to our physical end, to final suffering, it will be a triumph. The leader who is playing the guitar and singing gets his hands smashed, but he keeps on singing. And the whole stadium continues singing.

Everything sings. But it goes that far. When you look at the heart of every religious tradition, you see that the starting point in each is the profound limitless sense of belonging. There is no religion in the world that would not subscribe to this. Now, why do I say that only religion can give us the energy to pay this price? It is because I do not identify religion with religions. But there must be some relationship between religion and the religions. What is it that makes religions religious? It is a long way from the religious experience at the heart of every religious tradition to the religions as we find them today.

God does not need to be introduced here, but if you want to make this introduction, God is the reference point for that sense of belonging. Belonging comes first. And in the moments in which you personally experience that deep sense of belonging, you experience peace. Religion is peace, because that experience of limitless belonging is one of tranquility and security, and it is experienced in an attitude of non-violence.

A deep investigation into Tame Iti and the Urewera Four

Violence makes no sense at all in that context. But we can at least indicate the direction that way takes. First, that sense of belonging or peace is interpreted in all its different aspects, and this leads to that part of every religious tradition that is called doctrine. Secondly, that sense of universal belonging, of peace, tranquility, security and non-violence, is celebrated, and this leads to that aspect of every religious tradition that is called ritual.

Then there is the willingness to live out that peace, to make it a reality, and this is morality — the commitment to living out of a sense of belonging, to realizing that peace. The means by which we can measure how close religions come to being religious is by how truly they realize peace. Some of them limit that commitment.

The Price of Peace - Tame Iti and the Urewera Four

In the course of history, religions have become more religious and then less religious, and then they reform and again become more religious. It goes up and down. We should expect that. If it happens in our own personal lives why should it not happen in the religious traditions? Now, if we stand in a particular religious tradition, we have both the responsibility and the right to use its structures to bring about the best goals for which those structures have been set up.

We can use them to bring about peace, and sometimes the structures do more than one individual can. But before we can mobilize these structures we have to make our religions religious.

The Price of Peace - ynykyvykeb.tk

That is the great task for anyone who stands in any particular religious tradition. If we understand religion in this way we can see why it can and will give us the power to pay the price of peace. If we really experience that oneness with all, that belonging to all which is the basic religious insight, then we will be able to face the fact that whatever shortcomings there are belong to all. And if we accept the inner authority which comes from our religious experience, then we will have the courage to rise to our responsibility.

Authority that comes from either above or below is still an authority that comes from without. The real paradigm shift is when authority comes from within.


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  5. This is where the great paradigm shift is taking place at the present moment within the religions themselves, all over the world. Each of us bestows authority on all the authorities we recognize, and unless we bestow authority on them we will not recognize them as authorities. But we can also recognize, as religious language puts it, God the divine within us. This is actually the only place where we can recognize the divine: We never find it outside unless we first find it within us. We are divine; we share the divine.

    It is on that authority alone that we can accept other authority. If we are one with all, then we will hurt when others hurt — and then we will be willing to give up privileges.

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