Asta n-o vor înțelege ei niciodată: că nu ești dator să ajungi ceva, că nu trebuie să parvii nicăieri, că ceea ce importă în primul rând este să fii … - Mircea Eliade

Am sentimentul vag ca libertatea individuala este o stare imperfecta de libertate, vorbi el in cele din urma, putin plictisit. Recunosc! un foarte vag si aproximativ sentiment. Cred, insa, ca o libertate colectiva, a speciei umane daca se poate, sau macar a unei anumite ramuri a acestei specii - este mult mai grandioasa, mult mai euforica...

Without conscious rituals of loss and renewal, individuals and societies lose the capacity to experience the sorrows and joy that are essential for feeling fully human. Without them life flattens out, and meaning drains from both living and dying. Soon there is a death of meaning and an increase in meaningless deaths.

Exegetes and theologians today are in agreement that the Hebrew Bible does not contain a doctrine of the Trinity, even though it was customary in past dogmatic tracts on the Trinity to cite texts like Genesis 1:26, "Let us make humanity in our image, after our likeness" (see also Gn. 3:22, 11:7; Is. 6:23) as proof of plurality in God. Although the Hebrew Bible depicts God as the father of Israel and employs personifications of God such as Word (davar), Spirit (ruah), Wisdom (hokhmah), and Presence (shekhinah), it would go beyond the intention and spirit of the Old Testament to correlate these notions with later trinitarian doctrine. Further, exegetes and theologians agree that the New Testament also does not contain an explicit doctrine of the Trinity. God the Father is source of all that is (Pantokrator) and also the father of Jesus Christ; "Father" is not a title for the first person of the Trinity but a synonym for God. Early liturgical and creedal formulas speak of God as "Father of our Lord Jesus Christ"; praise is to be rendered to God through Christ (see opening greetings in Paul and deutero-Paul).