This guy is normally super hot , smart, athletic, and owns every single human in the world. The name 'Kasper' or 'Casper' originates from American Pie , as he has sex with the hot girls , and parties hard and all that. He's god. She's so hot , but only a Kasper could get her.. It means to be 'Awesome','Cool', or a 'Legend'. Your so Kasper! Pulling a Kasper refers to a sort of dance, mid dance floor. You make this dance by sticking out your pelvis and by putting both hands on your hips you try and look as drunk as you can, sometimes even making this manuever with a full cockatil in your one of your hands.
Thus trying to attrack members of the opposite sex for a " one night stand ". This dance has a high rate of success. If it gets late enough I might have to just sack up and make a kasper on the dancefloor. A tall person who is smart, sexy, nice, and has the moves. He also is a good musician in guitar and when he plays guitar he has awesome music. He also is the is one of the top 4 best dabbers in the world. When he turns into an adult, he would have 8 girlfriends in his life so far. He would want to be a software engineer. Person 1: You guys hear that music and see that person dabbing its awesome!
Person 2: I know whos playing that music and hitting the dab , its Kasper from school. Person 3: I wish I was a Kasper. Hous Pocus June 13, A real twat. Likes to play hearthstone by himself, and walking off into the night. For me, those experiences were important because the word of God is not a doctrine.
Pastoral work without a certain doctrinal basis is not possible. It becomes arbitrary or just good-natured behavior. Therefore dogmatic theology and pastoral theology are interrelated; they need each other. Do you think that in the Christian understanding there can be forgiveness without reconciliation? Is forgiveness something that necessarily involves two parties—one to offer the gift and another to accept it? Kasper: You can start with the Latin term misericordia , which means mercy.
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Misericordia means having a heart for the poor—poor in a large sense, not only material poverty, but also relational poverty, spiritual poverty, cultural poverty, and so on. This is not only heart, not only an emotion, but also an active attitude—I have to change the situation of the other as much as I can. But mercy is also not opposed to justice.
Justice is a minimum that we are obliged to do to the other to respect him as a human being—to give him what he must have. But mercy is the maximum —it goes beyond justice. Justice alone can be very cold. Mercy sees a concrete person. In the parable of the Good Samaritan, the neighbor was the person the Samaritan met in the street. But he goes beyond. He was moved in his heart. He bent down in the dirt and helped this man. Mercy is the fulfillment of justice because what people need is not only formal recognition but love.
You ask about forgiveness: mercy is also forgiveness, but it should not be reduced to forgiveness. It goes beyond forgiveness. Often my willingness to forgive is a condition for the other to open himself, but it is not in my hands. If his heart is closed, I cannot change it. I can pray for him, I can ask, I can show my good will.
More I cannot do. Of course, without forgiveness, no reconciliation is possible.
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But the other has to accept it. To forgive is my freedom, and the other is free to accept it or not. Has that been the case inside the church itself, especially with respect to the way the Congregation for the Doctrine of the Faith has dealt with certain theologians? Kasper: Mercy concerns not only individuals. It is also an imperative for the church itself.
So many people do not perceive the church as merciful. Mercy is also a critical point for the church. She has to preach it. We have a sacrament of mercy—the sacrament of penance, but we have to reevaluate it, I think.
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And it has to be done in social behavior and in social works. In this respect, he begins a new phase of the reception of the council.
CWL: You also note that mercy and justice cannot be finally established here on earth, and that whoever has tried to create heaven on earth has instead created hell on earth. You say that this is true of ecclesiastical perfectionists too—those who conceive of the church as a club for the pure. How dominant is that view among church leadership today? Kasper: There are those who believe the church is for the pure. They forget that the church is also a church of sinners.
We all are sinners. John Paul II offered his mea culpas—for the teaching office of the church, and also for other behaviors. I have the impression that this is very important for Pope Francis. He does not like the people in the church who are only condemning others. This is also a problem when it comes to the question of Communion for divorced and remarried people, which is now under consideration in preparation for the Synod of Bishops this autumn.
On the other hand, we have positive signs of mercy within the church.
We have the saints, Mother Teresa—there are many Mother Teresas. This is also a reality of the church. CWL: In your speech to open the consistory in March [published in English as The Gospel of the Family ], you noted that, for the sake of their children, many deserted partners are dependent on a new partnership, a civil marriage, which they cannot quit without new guilt. Later in your speech, you talk about the possibility that a divorced and remarried Catholic might, after a period of penance, receive Communion again.
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You say this would be a small number of people, the ones who really want the sacrament and who understand the reality of their situation and are responsive to the concerns that their pastor would have. Is that the kind of scenario you had in mind? Kasper: The failure of a first marriage is not only related to bad sexual behavior.
It can come from a failure to realize what was promised before God and before the other partner and the church. Therefore, it failed; there were shortcomings. This has to be confessed.
Often he cannot return to the first marriage. In the Creed we say we believe in the forgiveness of sin. If there was this shortcoming, and it has been repented for—is absolution not possible? My question goes through the sacrament of penance, through which we have access to Holy Communion. But penance is the most important thing—repentance of what went wrong, and a new orientation.
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