Śmignęły lasy za oknem; to znowu pociąg jedzie
przytupując miarowo obrotom słowa w głowie; te same
zszarałe zielska snują się dołem ramy, gdy okno
zarasta zmierzchem, lutym i listopadem.

Księżyc, kosmiczny reflektor, zawisł na drutach
kolczastych gdzieś na pustej bocznicy i buja się
na wietrze.

---
magdalena

magdalena pisze:
> Śmignęły lasy za oknem; to znowu pociąg jedzie
> przytupując miarowo obrotom słowa w głowie; te same
> zszarałe zielska snują się dołem ramy, gdy okno
> zarasta zmierzchem, lutym i listopadem.
>
> Księżyc, kosmiczny reflektor, zawisł na drutach
> kolczastych gdzieś na pustej bocznicy i buja się
> na wietrze.
>
> ---
> magdalena

Ó ! DÓBRE !

A co powjesz na moje:

byłas bliska mej łopacie
szmatom ciebie nazywałem
pies cie jebał, kot cie jebał
rzatko zmieniałas gacie

o ty dzifko ma órocza!
gdzieś óciekła ladacznico
ja cie pragne, ja porzodnam
wracaj znuf do mego krocza!

nie wróciła do mje szmata
rzóróf z dworca pokohała
jósz ma hiva, jósz ma kiłe
seks zamjenił sie f jej kata



--
! MGR ! JÓSEFF ! PIŁSÓCKI !
! ÓJ ! KATÓDRA ! TRÓLINGÓ !
! WSPANIAŁY ! PÓLAK ! ÓÓÓ !

on this ground they take occasion to revile the Christian religion,
because they misunderstand it. They imagine that it consists simply in the
worship of a God considered as great, powerful, and eternal; which is
strictly deism, almost as far removed from the Christian religion as
atheism, which is its exact opposite. And thence they conclude that this
religion is not true, because they do not see that all things concur to the
establishment of this point, that God does not manifest Himself to men with
all the evidence which He could show.

But let them conclude what they will against deism, they will conclude
nothing against the Christian religion, which properly consists in the
mystery of the Redeemer, who, uniting in Himself the two natures, human and
divine, has redeemed men from the corruption of sin in order to reconcile
them in His divine person to God.

The Christian religion, then, teaches men these two truths; that there is a
God whom men can know, and that there is a corruption in their nature which
renders them unworthy of Him. It is equally important to men to know both
these points; and it is equally dangerous for man to know God without
knowing his own wretchedness, and to know his own wretchedness without
knowing the Redeemer who can free him from it. The knowledge of only one of
these points gives rise either to the pride of philosophers, who have known
God, and not their own wretchedness, or to the despai

and can only suit the spiritual meaning.

So that this cannot lead us into error and could only be misunderstood by so
carnal a people.

For when blessings are promised in abundance, what was to prevent them from
understanding the true blessings, but their covetousness, which limited the
meaning to worldly goods? But those whose only good was in God referred them
to God alone. For there are two principles, which divide the wills of men,
covetousness and charity. Not that covetousness cannot exist along with
faith in God, nor charity with worldly riches; but covetousness uses God and
enjoys the world, and charity is the opposite.

Now the ultimate end gives names to things. All which prevents us from
attaining it is called an enemy to us. Thus the creatures, however good, are
the enemies of the righteous, when they turn them away from God, and God
Himself is the enemy of those whose covetousness He confounds.

Thus as the significance of the word enemy is dependent on the ultimate end,
the righteous understood by it their passions, and the carnal the
Babylonians; and so these terms were obscure only for the unrighteous. And
this is what Isaiah says: Signa legem in electis meis,101 and that Jesus
Christ shall be a stone of stumbling. But, "Blessed are they who shall not
be offended in him." Hosea 14:9, says excellently, "Where is the wise? and
he shall understand what I say. The righteous shall know them, for the ways
of God are right; but the transgressors shall fall therein."

572. Hypothesis that the apostles were impostors. The time clearly, the
manner obscurely. Five typical proofs. 1600 prophets.
400 scattered.
-----
2000
573. Blindness of Scripture.--"The Scripture," said the Jews, "says that we
shall not know whence Christ will come (John 7:27, and 12:34)--The Scripture
says that Christ