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26 " She kept her stare locked on his as she let go of his face and slowly, making sure he understood every step of the way,tilted her head back until her throat was arched and bared before him." Aelin," he breathed. Not in reprimand or warning, but... a plea. It sounded like a plea. He lowered his head to her exposed neck and hovered a hair's breath away.She arched her neck farther, a silent invitation.Rowan let out a soft groan and grazed his teeth against her skin.One bite, one movement, was all it would take for him to rip out her throat.His elongated canines slid along her flesh-gently, precisely. She clenched the sheets to keep from running her fingers down on his bare back and drawing him closer.He braced one hand beside her head, his fingers twining in her hair." No one else," she whispered. " I would never allow anyone else at my throat." Showing him was the only way he'd understand that trust, in a manner that only the predatory, Fae side of him would comprehend. " No one else," she said again.He let out another low groan, answer and confirmation and request, and the rumble echoed inside her. Carefully, he closed his teeth over the spot where her lifeblood thrummed and pounded, his breath hot on her skin.She shut her eyes, every sense narrowing on that sensation, on the teeth and mouth at her throat, on the powerful body trembling with restraint above hers. His tongue flicked against her skin.She made a small noise that might have been a moan, or a word, or his name. He shuddered and pulled back, the cool air kissing her neck. Wildness-pure wildness sparked in those eyes. "

31 " Providence then - and this is what is most important to grasp - is not the same thing as a universal teleology. To believe in divine and unfailing providence is not to burden one's conscience with the need to see every event in this world not only as an occasion for God's grace, but as a positive determination of God's will whereby he brings to pass a comprehensive design that, in the absence of any single one of these events, would not have been possible. It may seem that this is to draw only the finest of logical distinction, one so fine indeed as to amount to little more than a sophistry. Some theologians - Calvin, for instance - have denied that the distinction between what God wills and what he permits has any meaning at all. And certainly there is no unanimity in the history of Christian exegesis on this matter. Certain classic Western interpretations of Paul's treatment of the hardening of Pharaoh's heart and of the hardened heart of Israel in Romans 9 have taken it as a clear statement of God's immediate determination of his creatures' wills. But in the Eastern Christian tradition, and in the thought of many of the greatest Western theologians, the same argument has often been understood to assert no more than that God in either case allowed a prior corruption of the will to run its course, or even - like a mire in the light of the sun - to harden the outpouring of God's fiery mercy, and always for the sake of a greater good that will perhaps redound even to the benefit of the sinner. One might read Christ's answer to his disciples' question regarding why a man had been born blind - 'that the works of God should be made manifest in him' (John 9:3) - either as a refutation or as a confirmation of the distinction between divine will and permission. When all is said and done, however, not only is the distinction neither illogical nor slight; it is an absolute necessity if - setting aside, as we should, all other judgments as superstitious, stochastic, and secondary - we are to be guided by the full character of what is revealed of God in Christ. For, after all, if it is from Christ that we are to learn how God relates himself to sin, suffering, evil, and death, it would seem that he provides us little evidence of anything other than a regal, relentless, and miraculous enmity: sin he forgives, suffering he heals, evil he casts out, and death he conquers. And absolutely nowhere does Christ act as if any of these things are part of the eternal work or purposes of God. "

David Bentley Hart , The Doors of the Sea: Where Was God in the Tsunami?