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Laura’s 2025 Year in Books
Take a look at Laura’s Year in Books, including some fun facts about their reading.
Laura Wilson’s Followers (20)
956 books
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265 friends
3,385 books
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195 friends
1,244 books
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128 friends
3,414 books
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58 friends
2,041 books
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24 friends
2,494 books
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59 friends
468 books
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270 friends
91 books
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77 friends
More friends…
Laura Wilson
Goodreads Author
Born
The United States
Website
Genre
Member Since
August 2008
More books by Laura Wilson…
Laura’s Recent Updates
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Laura
wants to read
Emily Wilde's Compendium of Lost Tales (Emily Wilde, #3)
by Heather Fawcett (Goodreads Author) Goodreads Choice Awards Nominee in Readers' Favorite Romantasy |
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Junie
by Erin Crosby Eckstine (Goodreads Author) Goodreads Choice Awards Nominee in Readers' Favorite Historical Fiction, Readers' Favorite Debut Novel |
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Laura
is starting Dragonfly in Amber
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rated a book liked it
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| It was well written, but at times dark and disturbing. | |
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“Since God knows created beings as the realizations of His will, it is not being itself but the ultimate will of God's love which unifies beings and points to the meaning of being. And precisely here is the role of the incarnation. The incarnate Christ is so identical to the ultimate will of God's love, that the meaning of created being and the purpose of history are simply the incarnate Christ. All things were made with Christ in mind, or rather at heart, and for this reason irrespective of the fall of man, the incarnation would have occurred. Christ, the incarnate Christ, is the truth, for he represents the ultimate unceasing will of the ecstatic love of God, who intends to lead created being into communion with His own life, to know Him and itself within this communion-event.”
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“The truth of history lies simultaneously in the substratum of created existence (since all beings are the willed realizations of God's love); in the fulfillment of the future of history (since God's love, in His will and its expressions - namely, created existence - is identifiable with the final communion of creation with the life of God); and in the incarnate Christ (since on God's part the personification of this loving will is the incarnate Christ). Whereby Christ becomes the "principle" and "end" of all things, the One who not only moves history from within its own unfolding but who also moves existence even from within the multiplicity of created things, toward the true being which is true life and true communion.”
― Being as Communion: Studies in Personhood and the Church
― Being as Communion: Studies in Personhood and the Church
“When man loves as a biological hypostasis, he inevitably excludes others: the family has priority in love over "strangers," the husband lays exclusive claim to the love of his wife - facts altogether understandable and "natural" for the biological hypostasis. For a man to love someone who is not a member of his family more than his own relations constitutes a transcendence of the exclusiveness which is present in the biological hypostasis. Thus a characteristic of the ecclesial hypostasis is the capacity of the person to love without exclusiveness, and to do this not out of conformity with a moral commandment ("Love thy neighbor," etc.), but out of his "hypostatic constitution," out of the fact that his new birth from the womb of the Church has made him part of a network of relationships which transcends every exclusiveness.”
― Being as Communion: Studies in Personhood and the Church
― Being as Communion: Studies in Personhood and the Church
“It was given to Abba Anthony to see a doctor in Alexandria who was simply and humbly doing what God had given him to do. His inner being stood in the presence of the Lord as he worked and prayed. According to the literature of the desert, this is the goal of our life in this world as it is set out for all Christians, a goal that the solitary monk tried to attain through his special vocation.”
― The Place of the Heart: An Introduction to Orthodox Spirituality
― The Place of the Heart: An Introduction to Orthodox Spirituality
“That this signified not a parallel co-existence of the ecclesial with the biological hypostasis but a transcendence of the latter by the former is apparent from the harshness of sayings like those which demand of Christians the abandonment - even the "hatred" - of their own relations. These sayings do not signify a simple denial. They conceal an affirmation: the Christian through baptism stands over against the world, he exists as a relationship with the world, as a person, in a manner free from the relationships created by his biological identity. This means that henceforth he can love not because the laws of biology oblige him to do so - something which inevitably colors the love of one's one relations - but unconstrained by natural laws. As an ecclesial hypostasis man thus proves that what is valid for God can also be valid for man: the nature does not determine the person; the person enables nature to exist; freedom is identified with the being of man. The result of this freedom of the person from nature, of the hypostasis from biology is that in the Church man transcends exclusivism.”
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