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Once your words fly out of your mouth, you sometimes can't control whether they fly straight or crooked, Grandma Augustine says. "They can get bent in the strangest ways." Grandma Augustine says that the only way to straighten out bad words is to keep making good ones until you say what you need to say to who you need to say it to.
Lori Aurelia Williams
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Saint Augustine cries, Lord I cannot love you, but come in and love yourself in me. According to Saint Paul, we must put off our own natural form and put on the form of God, and Saint Augustine tells us to discard our own mode of nature; then the divine nature will flow in and be revealed. Saint Augustine says, Those who seek and find, find not. He who seeks and finds not, he alone finds. Saint Paul says, What I was, was not I, it was God in me.
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The concept of divine revelation was central to Augustine's epistemology, or theory of knowledge. The metaphor of light is instructive. In our present earthly state we are equipped with the faculty of sight. We have eyes, optic nerves, and so forth- all the equipment needed for sight. But a man with the keenest eyesight can see nothing if he is locked in a totally dark room. So just as an external source of light is needed for seeing, so an external revelation from God is needed for knowing. When Augustine speaks of revelation, he is not speaking of Biblical revelation alone. He is also concerned with "general" or "natural" revelation. Not only are the truths in Scripture dependent on God's revelation, but all truth, including scientific truth, is dependent on divine revelation. This is why Augustine encouraged students to learn as much as possible about as many things as possible. For him, all truth is God's truth, and when one encounters truth, one encounters the God whose truth it is.
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St. Augustine hated the Stoics, Dostoevsky hated the Russian Liberals. At first sight this seems a quite inexplicable peculiarity. Both were convinced Christians, both spoke so much of love, and suddenly - such hate! And against whom? Against the Stoics, who preached self-abnegation, who esteemed virtue above all things in the world, and against the Liberals who also exalted virtue above all things! But the fact remains: Dostoevsky spoke in rage of Stassyulevitch and Gradovsky; Augustine could not be calm when he spoke the names of those pre-Stoic Stoics, Regulus and Mutius Scaevola, and even Socrates, the idol of the ancient world, appeared to him a bogey. Obviously Augustine and Dostoevsky were terrified and appalled by the mere thought of the possibility of such men as Scaevola and Gradovsky - men capable of loving virtue for its own sake, of seeing virtue as an end in itself. Dostoevsky says openly in the Diary of a Writer that the only idea capable of inspiring a man is that of the immortality of the soul.
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There is a fine line between humility and humiliation, and when Augustine's critics, both loyal and disloyal, fault him for morbid self-criticism, they generally mean to imply that he has crossed the line. You can have a relationship with another person only if you know something of humility; otherwise your ego gets in the way. If, however, you are humiliated instead of humbled, there is no 'you' to enter into a relationship. Massilians and Pelagians had differing understandings of when humility before God became too much of a good thing, but they had common cause in not liking Augustine's scruples about the human will to relate to God. If everything about the soul's relationship to God is God's doing, including the very desire to be in relation, where exactly does the soul surface in its redemption? The Word seems to have become a monologue.
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Augustine says that we may, out of our dead sins, make stepping stones to rise to the heights of perfection. What did he mean by that? He meant that the memory of our falls may breed in us such a humility, such a distrust of self, such a constant clinging to Christ as we could never have had without the experience of our own weakness.
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Did a Magdalene, a Paul, a Constantine, an Augustine become mountains of ice after their conversion? Quite the contrary. We should never have had these prodigies of conversion and marvelous holiness if they had not changed the flames of human passion into volcanoes of immense love of God.
Frances Xavier Cabrini
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The Lord called me by the way of simplicity and humility, and this way He hath shown me in truth for me and those who will believe and imitate me. And therefore I would that ye name not to me any rule, neither of St. Augustine, nor St. Benedict, nor of Bernard, nor any way or form of living, but that which was mercifully shown and given me by the Lord.
Francis of Assisi
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The slow-witted approach to the HIV epidemic was the result of a thousand years of Christian malpractice and the childlike approach of the church to sexuality. If any single man was responsible, it was Augustine of Hippo who murdered his way to sainthood spouting on about the sins located in his genitals.
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I often think . . . that the bookstores that will save civilization are not online, nor on campuses, nor named Borders, Barnes & Noble, Dalton, or Crown. They are the used bookstores, in which, for a couple of hundred dollars, one can still find, with some diligence, the essential books of our culture, from the Bible and Shakespeare to Plato, Augustine, and Pascal.
James V. Schall
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I was always exceedingly delighted with that saying of Chrysostom, "The foundation of our philosophy is humility"; and yet more pleased with that of Augustine: "As the orator, when asked, What is the first precept in eloquence? answered, Delivery: What is the second? Delivery: What is the third? Delivery: so if you ask me concerning the precepts of the Christian religion, I will answer, first, second, and third, Humility.
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In words which can still bring tears to the eyes, St. Augustine describes the desolation into which the death of his friend Nebridius plunged him (Confessions IV, 10). Then he draws a moral. This is what comes, he says, of giving one's heart to anything but God. All human beings pass away. Do not let your happiness depend on something you may lose. If love is to be a blessing, not a misery, it must be for the only Beloved who will never pass away.
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... the general consent of all that sect is that God (by his foreknowledge, counsel, and wisdom) has no assured election, neither yet any certain reprobation, but that every man may elect or reprobate himself by his own free will, which he has (say they) to do good or evil ... [All these things are] forged by their own brains, and polished by the finest of their wits, when yet in very deed they are but the rotten heresies of ... Pelagius, long ago confuted by Augustine ...
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Gregor flushed as he went on: "The entire content of the Confesions could be put into one single sentence in the book: when Augustine addresses God, saying: 'Thou hast made us for Thyself and our heart is unquiet until it rests in Thee.' This sentence, my lords and friends, is immortal. It contains the very heart of religion.
Louis de Wohl
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Augustine says that you don't understand a nation by the throw weight of its military or the strength of its research universities or the size of its population, but by looking at what it loves in common. To assess a nation, you look at the health and strength of its ideals. And there's no question that the common love in America is freedom.
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The greatest artists, saints, philosophers, and, until quite recent times, scientists... have all assumed that the New Testament promise of eternal life is valid.... I'd rather be wrong with Dante and Shakespeare and Milton, with Augustine of Hippo and Francis of Assisi, with Dr. Johnson, Blake, and Dostoevsky than right with Voltaire, Rousseau, the Huxleys, Herbert Spencer, H. G. Wells, and Bernard Shaw.
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Now the Father draws us from the evil of sin to the goodness of His grace with the might of His measureless power, and He needs all the resources of His strength in order to convert sinners, more than when He was about to make heaven and earth, which He made with His own power without help from any creature. But when He is about to convert a sinner, He always needs the sinner's help. "He converts thee not without thy help," as St. Augustine says.
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The moment that the state came into conflict with the higher power, the moment that it set itself up as an end in itself, it became identified with Augustine's earthly city and lost all claims to a higher sanction than the law of force and self-interest. Without justice, what is a great kingdom but a great robbery, magnum latrocinium?
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The earliest religious texts in the West ascribe to humankind both a prehistory and a destiny among the gods. M. David Litwa presents a striking survey of the varieties the latter of these beliefs has had, both within and outside the Christian tradition. Becoming Divine reconstructs an accessible and fascinating mosaic of this too-long neglected idea, utilizing figures as disparate as Orphic cultists, Augustine, and Nietzsche.
Terryl L. Givens
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When I was a kid, we went to St. Augustine, Fla., and I was lying on the couch one night with a Q-tip, cleaning my ear out after I'd taken a shower. I hit my arm on something, jabbed the Q-tip through my ear drum, busted my ear drum and couldn't get back in the water the rest of the time we were there.
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So saving grace, converting grace, for Augustine, is God's giving us a sovereign joy in God that triumphs over all other joys and therefore sways the will. The will is free to move toward whatever it delights in most fully, but it is not within the power of our will to determine what that sovereign joy will be.
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From Augustine down, theologians have tried to compel people to accept their special interpretation of the Scripture, and the tortures of the inquisition, the rack, the thumb-screw, the stake, the persecutions of witchcraft, the whipping of naked women through the streets of Boston, banishment, trials of heresy, the halter about Garrison's neck, Lovejoy's death, the branding of Captain Walker, shouts of infidel and atheist, have all been for this purpose.
Matilda Joslyn Gage
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Augustine recast how people should view history, that history was not the story of the rise and fall of empires because those are human things. Those are the city of man. Rather, true history should be the history of salvation, of man moving toward God. It's a focus that takes the light off of this world and shines it much more brightly on the next world.
Thomas F. Madden
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The barbarians, who possessed no books, no secular knowledge, no education, except in the schools of the clergy, and who had scarcely acquired the rudiments of religious instruction, turned with childlike attachment to men whose minds were stored with the knowledge of Scripture, of Cicero, of St. Augustine; and in the scanty world of their ideas, the Church was felt to be something infinitely vaster, stronger, holier than their newly founded States.
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Is it not lack of faith that leads men to fear the scrutiny of reason? If the destination is doubtful, than the path must be fraught with fear. A robust faith need not fear, for if God exists, then reason cannot help but lead us to Him. Cogito, ergo Deus est,'says St. Augustine, I think, therefore God is.
Donna Woolfolk Cross
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Is it not lack of faith that leads men to fear the scrutiny of reason? If the destination is doubtful, than the path must be fraught with fear. A robust faith need not fear, for if God exists, then reason cannot help but lead us to Him. Cogito, ergo Deus est, 'says St. Augustine, I think, therefore God is.
Donna Woolfolk Cross
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[Milton's] argument is (a) St. Augustine was wrong in thinking God's only purpose in giving Adam a female, instead of a male, companion, was copulation. For (b) there is a "peculiar comfort" in the society of man and woman "beside, (i.e. in addition to, apart from) the genial bed"; and (c) we know from Scripture that something analogous to "play" or "slackening the cords" occurs even in God. That is why the Song of Songs describes a thousand raptures...far on the hither side of carnal enjoyment.
C. S. Lewis
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For many years now, I have been an outspoken supporter of civil and human rights for gay and lesbian people. Gays and lesbians stood up for civil rights in Montgomery, Selma, in Albany, Ga. and St. Augustine, Fla., and many other campaigns of the Civil Rights Movement. Many of these courageous men and women were fighting for my freedom at a time when they could find few voices for their own, and I salute their contributions.
Coretta Scott King
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Though he avoided outright endorsement of the view, fifth-century Church Father Saint Augustine was clearly familiar with the theory of the spherical earth: "They [those who believe that "there are men on the other side of the earth"] fail to observe that even if the world is held to be global or rounded in shape, or if some process of reasoning should prove this to be the case, it would still not necessarily follow that the land on the opposite side is not covered by masses of water."
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When virtue is pictured as innocence and innocence equated with childlikeness, the implication is obviously that knowledge and experience are no longer media of goodness, but have become in themselves contaminating. This is a very despairing outlook, in its way as black as Augustine's original sin, for it supposes that original goodness will in all likelihood be defiled...It surrenders the attempt to represent virtue in a mature phase.
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St. Augustine teaches us that there is in each man a Serpent, an Eve, and an Adam. Our senses and natural propensities are the Serpent; the excitable desire is the Eve; and reason is the Adam. Our nature tempts us perpetually; criminal desire is often excited; but sin is not completed till reason consents.
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"Happy he that knows Thee, even if he knows nothing else," says St. Augustine. If we knew all the sciences and knew not how to love Jesus Christ, our knowledge shall profit us nothing to eternal life. But if we know how to love Jesus Christ, we shall know all things, and shall be happy for eternity.
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In our more arrogant moments, the sin of pride-or superbia, in Augustine's Latin formulation-takes over our personalities and shuts us off from those around us. We become dull to others when all we seek to do is assert how well things are going for us, just as friendship has a chance to grow only when we fare to share what we are afraid of and regret. The rest is merely showmanship. The flaws whose exposure we so dread, the indiscretions we know we would be mocked for, the secrets that keep our conversations with our so-called friends superficial and inert-all of these emerge as simply part of the human condition.
Alain de Botton
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A mosaic of memories takes me back to my own childhood, and then to my children. My earliest memory of St. Augustine was a day trip from Jacksonville; a day with some neighbors who were nice enough to purchase me a plastic toy-tugboat with a blue superstructure and white hull. Other accounts meld into my adult years. With its history and attractions, The Ancient City is pristine and picturesque by most accounts; but from the Newer Jail (not the Old Jail) , the perspective is very different.
H. Kirk Rainer
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People are mostly sane enough, of course, in the affairs of common life: the getting of food, shelter, and so on. But the moment they attempt any depth or generality of thought, they go mad almost infallibly. The vast majority, of course, adopt the local religious madness, as naturally as they adopt the local dress. But the more powerful minds will, equally infallibly, fall into the worship of some intelligent and dangerous lunatic, such as Plato, or Augustine, or Comte, or Hegel, or Marx.
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Oh, look, there are jobs available in Jacksonville! Today there are two jobs for me and 1.2 million other people in this city to choose from. I can either go into the advertising industry by being a sign spinner, which sounds perfect for me because I really enjoy standing in the heat and getting honked at by drivers, or I can go into public relations by being a part time host/hostess at the Applebees on Old. St. Augustine Rd. Both of these jobs sound great, but since the competition for them is so stiff, I'm really regretting not having taken on another $50, 000 dollars of debt and getting a master's degree. I'm not feeling confident that I'm qualified for either of them.
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The fact is, the great intellectuals of the western religious tradition from Augustine to Aquinas and Peter Abelard became philosophically dominant. The intellectual tradition was preserved. The great intellectuals of the Islamic tradition like Averroes and Avicenna became heretics whose influence disappeared under the weight of rote preaching and practice. Islam as a result has a moral code, a legalistic system of right and wrong, but no evolved ethical tradition.
R. Joseph Hoffmann
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The woodchopper reads the wisdom of the ages recorded on the paper that holds his dinner, then lights his pipe with it. When we ask for a scrap of paper for the most trivial use, it may have the confessions of Augustine or the sonnets of Shakespeare, and we not observe it. The student kindles his fire, the editor packs his trunk, the sportsman loads his gun, the traveler wraps his dinner, the Irishman papers his shanty, the schoolboy peppers the plastering, the belle pins up her hair, with the printed thoughts of men.
Henry David Thoreau
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To each of my Nephews, William Augustine Washington, George Lewis, George Steptoe Washington, Bushrod Washington, and Samuel Washington, I give one of my swords or Cutteaux of which I may be Possesed; and they are to chuse in the order they are named. These Swords are accompanied with an injuction not to unsheath them for the purpose of shedding blood, except it be for self defense, or in the defense of their Country and its rights; and in the latter case, to keep them unsheathed, and prefer falling with them in their hands, to the relenquishment thereof.
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For what St. Augustine said is true, that one can sing nothing worthy of God save what one has received from Him. Wherefore though we look far and wide we will find no better songs nor songs more suitable to that purpose than the Psalms of David, which the Holy Spirit made and imparted to him. Thus, singing them we may be sure that our words come from God just as if He were to sing in us for His own exaltation. Wherefore, Chrysostom exhorts men, women, and children alike to get used to singing them, so as through this act of meditation to become as one with the choir of angels.
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You will all be assailed, my dear friends, by the very real temptation to believe that you have been forsaken by God - that your priesthood is in vain, and that the weight of mortal grief and sin is more than you can bear. In the midst of your anguish you will ask of Him a sign, some visible ray of His unchanging light in a world of hideous darkness. I am sorry to say that this visible sign will rarely be given. The burning bush of Moses, the jewel-encrusted dove of Theresa, the Tolle lege of Augustine - these are no longer the style, as in the simpler days of saint and prophet. The light will be interior; you must look for it within
Henry Morton Robinson
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St. Augustine and St. Thomas define mortal sin to be a turning away from God: that is, the turning of one's back upon God, leaving the Creator for the sake of the creature. What punishment would that subject deserve who, while his king was giving him a command, contemptuously turned his back upon him to go and transgress his orders? This is what the sinner does; and this is punished in hell with the pain of loss, that is, the loss of God, a punishment richly deserved by him who in this life turns his back upon his sovereign good.
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According to St. Bonaventure, all the angels in heaven unceasingly call out to her: "Holy, holy, holy Mary, Virgin Mother of God." They greet her countless times each day with the angelic greeting, "Hail, Mary", while prostrating themselves before her, begging her as a favour to honour them with one of her requests. According to St. Augustine, even St. Michael, though prince of all the heavenly court, is the most eager of all the angels to honour her and lead others to honour her. At all times he awaits the privilege of going at her word to the aid of one of her servants.
Louis de Montfort
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The topic was eloquence, something Christians had been conflicted about since the first-century church when Paul wrote that in bringing the gospel, he did not come with 'eloquence.' A few centuries later, Saint Augustine wrestled with the value of eloquence, associating it with his pagan background and training in Greek rhetoric while simultaneously employing it winsomely in his Christian writings. Such suspicion of beauty and form, whether in art, literature, speech, or human flesh, has shadowed Christian thought throughout the history of the church; sadly so, considering God is the author of all beauty.
Karen Swallow Prior
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Never forget that all these people are primarily a visual people. They are designers, window dressers, models, photographers, graphic artists. They design the windows at Saks. Do you understand? They are a visual people, and they value the eye, and their sins, as Saint Augustine said, are the sins of the eye. And being people who live on the surface of the eye, they cannot be expected to have minds or hearts. It sounds absurd but it's that simple. Everything is beautiful here, and that is all it is: beautiful. Do not expect anything else, do not expect nourishment for anything but your eye-and you will handle it all beautifully. You will know exactly what you are dealing with.
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A sixteenth-century poet, especially one who knew that he ought to be a curious and universal scholar, would possess some notions, perhaps not strictly philosophical, about the origin of the world and its end, the eduction of forms from matter, and the relation of such forms to the higher forms which are the model of the world and have their being in the mind of God. He might well be a poet to brood on those great complementary opposites: the earthly and heavenly cities, unity and multiplicity, light and dark, equity and justice, continuity-as triumphantly exhibited in his own Empress-and ends-as sadly exhibited in his own Empress. Like St. Augustine he will see mutability as the condition of all created things, which are immersed in time. Time, he knows, will have a stop-perhaps, on some of the evidence, quite soon. Yet there is other evidence to suggest that this is not so. It will seem to him, at any rate, that his poem should in part rest on some poetic generalization-some fiction-which reconciles these opposites, and helps to make sense of the discords, ethical, political, legal, and so forth, which, in its completeness, it had to contain. This may stand as a rough account of Spenser's mood when he worked out the sections of his poem which treat of the Garden of Adonis and the trial of Mutability, the first dealing with the sempiternity of earthly forms, and the second with the dilation of being in these forms under the shadow of a final end. Perhaps the refinements upon, and the substitutes for, Augustine's explanations of the first matter and its potentialities, do not directly concern him; as an allegorist he may think most readily of these potentialities in a quasi-Augustinian way as seeds, seminal reasons, plants tended in a seminarium. But he will distinguish, as his commentators often fail to do, these forms or formulae from the heavenly forms, and allow them the kind of immortality that is open to them, that of athanasia rather than of aei einai. And an obvious place to talk about them would be in the discussion of love, since without the agency represented by Venus there would be no eduction of forms from the prime matter. Elsewhere he would have to confront the problem of Plato's two kinds of eternity; the answer to Mutability is that the creation is deathless, but the last stanzas explain that this is not to grant them the condition of being-for-ever.
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There is much: recognition of the fact that human beings live indeterminate and incomplete lives; recognition of the power exerted over and upon us by our own habits and memories; recognition of the ways in which the world presses in on all of us, for it is an intractable place where many things go awry and go astray, where one may all-too-easily lose one's very self. The epistemological argument is framed by faith, but it stands on its own as an account of willing, nilling, memory, language, signs, affections, delight, the power and the limits of minds and bodies. To the extent that a prideful philosophy refuses to accept these, Augustine would argue, to that extent philosophy hates the human condition itself.
Jean Bethke Elshtain
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Election has nothing to do with the eternal salvation of individuals but refers instead to God's way of saving nations. It was a major mistake of the Reformation to have decided to follow Augustine in this matter, taking election to refer to grace and salvation. It manages to make bad news out of good news. It casts a deep shadow over the character of God. At it worst, it can lead to awful consequences in terms of pride, arrogance, superiority, and intolerance as the ideology of election takes hold. It causes the church to become, not a sign of the unity of humanity in the love of God, but the sign of favorites in the midst of the enemies of God.
Clark H. Pinnock
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It is precisely this refusal of the Cartesian paradigm that characterizes Radical Orthodoxy, which seeks to reanimate the account of knowledge offered by Augustine and Aquinas. On this ancient-medieval-properly-postmodern model, we rightly give up pretensions to absolute knowledge or certainty, but we do not thereby give up on knowledge altogether. Rather, we can properly confess that we know God was in Christ reconciling the world to himself, but such knowledge rests on the gift of (particular, special) revelation, is not universally objective or demonstrable, and remains a matter of interpretation and perspective (with a significant appreciation for the role of the Spirit's regeneration and illumination as a condition for knowledge). We confess knowledge without certainty, truth without objectivity.
James K.A. Smith
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At some very low level, we all share certain fictions about time, and they testify to the continuity of what is called human nature, however conscious some, as against others, may become of the fictive quality of these fictions. It seems to follow that we shall learn more concerning the sense-making paradigms, relative to time, from experimental psychologists than from scientists or philosophers, and more from St. Augustine than from Kant or Einstein because St. Augustine studies time as the soul's necessary self-extension before and after the critical moment upon which he reflects. We shall learn more from Piaget, from studies of such disorders as deje vu, eidetic imagery, the Korsakoff syndrome, than from the learned investigators of time's arrow, or, on the other hand, from the mythic archetypes. Let us take a very simple example, the ticking of a clock. We ask what it says: and we agree that it says tick-tock. By this fiction we humanize it, make it talk our language. Of course, it is we who provide the fictional difference between the two sounds; tick is our word for a physical beginning, tock our word for an end. We say they differ. What enables them to be different is a special kind of middle. We can perceive a duration only when it is organized. It can be shown by experiment that subjects who listen to rhythmic structures such as tick-tock, repeated identically, 'can reproduce the intervals within the structure accurately, but they cannot grasp spontaneously the interval between the rhythmic groups, ' that is, between tock and tick, even when this remains constant. The first interval is organized and limited, the second not. According to Paul Fraisse the tock-tick gap is analogous to the role of the 'ground' in spatial perception; each is characterized by a lack of form, against which the illusory organizations of shape and rhythm are perceived in the spatial or temporal object. The fact that we call the second of the two related sounds tock is evidence that we use fictions to enable the end to confer organization and form on the temporal structure. The interval between the two sounds, between tick and tock is now charged with significant duration. The clock's tick-tock I take to be a model of what we call a plot, an organization that humanizes time by giving it form; and the interval between tock and tick represents purely successive, disorganized time of the sort that we need to humanize. Later I shall be asking whether, when tick-tock seems altogether too easily fictional, we do not produce plots containing a good deal of tock-tick; such a plot is that of Ulysses.
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Love is kind, Love endures, Love is the machine fueled by hate, We love our race; we kill in the name of it, We destroy lives, and we raise our flag high, so others can see what we can do, We proclaim our race, and our creed, We love our God, and we kill in his name, Hallowed be the name of love, We love our woman and the choice to murder life, We Love; and the fruits of Love are here for us to see, Love came to show us hell, Love came to give us choice, Love's the machine, and its fuel is hate Blessed be the name of love, the force behind our pride, Love, the flag displayed up high, to show others love is on our side, Love gave us Choice, murder of fetuses, Love your race, hang them if not like you, slaved them, torture them, Murder in the name of Love! 'Love and do what you will' (St. Augustine)
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The formerly absolute distinction between time and eternity in Christian thought-between nunc movens with its beginning and end, and nunc stans, the perfect possession of endless life-acquired a third intermediate order based on this peculiar betwixt-and-between position of angels. But like the Principle of Complementarity, this concord-fiction soon proved that it had uses outside its immediate context, angelology. Because it served as a means of talking about certain aspects of human experience, it was humanized. It helped one to think about the sense, men sometimes have of participating in some order of duration other than that of the nunc movens-of being able, as it were, to do all that angels can. Such are those moments which Augustine calls the moments of the soul's attentiveness; less grandly, they are moments of what psychologists call 'temporal integration.' When Augustine recited his psalm he found in it a figure for the integration of past, present, and future which defies successive time. He discovered what is now erroneously referred to as 'spatial form.' He was anticipating what we know of the relation between books and St. Thomas's third order of duration-for in the kind of time known by books a moment has endless perspectives of reality. We feel, in Thomas Mann's words, that 'in their beginning exists their middle and their end, their past invades the present, and even the most extreme attention to the present is invaded by concern for the future.' The concept of aevum provides a way of talking about this unusual variety of duration-neither temporal nor eternal, but, as Aquinas said, participating in both the temporal and the eternal. It does not abolish time or spatialize it; it co-exists with time, and is a mode in which things can be perpetual without being eternal. We've seen that the concept of aevum grew out of a need to answer certain specific Averroistic doctrines concerning origins. But it appeared quite soon that this medium inter aeternitatem et tempus had human uses. It contains beings (angels) with freedom of choice and immutable substance, in a creation which is in other respects determined. Although these beings are out of time, their acts have a before and an after. Aevum, you might say, is the time-order of novels. Characters in novels are independent of time and succession, but may and usually do seem to operate in time and succession; the aevum co-exists with temporal events at the moment of occurrence, being, it was said, like a stick in a river. Brabant believed that Bergson inherited the notion through Spinoza's duratio, and if this is so there is an historical link between the aevum and Proust; furthermore this duree reelle is, I think, the real sense of modern 'spatial form, ' which is a figure for the aevum.
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You may go over the world and you will find that every form of religion which has breathed upon this earth has degraded woman... I have been traveling over the old world during the last few years and have found new food for thought. What power is it that makes the Hindoo woman burn herself upon the funeral pyre of her husband? Her religion. What holds the Turkish woman in the harem? Her religion. By what power do the Mormons perpetuate their system of polygamy? By their religion/ Man, of himself, could not do this; but when he declares, 'Thus saith the Lord, ' of course he can do it. So long as ministers stand up and tell us Christ is the head of the church, so is man the head of woman, how are we to break the chains which have held women down through the ages? You Christian women look at the Hindoo, the Turkish, the Mormon women, and wonder how they can be held in such bondage... Now I ask you if our religion teaches the dignity of woman? It teaches us the abominable idea of the sixth century-Augustine's idea-that motherhood is a curse; that woman is the author of sin, and is most corrupt. Can we ever cultivate any proper sense of self-respect as long as women take such sentiments from the mouths of the priesthood?
Elizabeth Cady Stanton
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Let there be no mistake in your mind as to the special character of the man who has come to Christ, and is a true Christian. He is not an angel, he is not a half-angelic being, in whom is no weakness, or blemish, or infirmity - he is nothing of the kind. He is nothing more than a sinner who has found out his sinfulness, and has learned the blessed secret of living by faith in Christ. What was the glorious company of the apostles and prophets? What was the noble army of martyrs? What were Isaiah, Daniel, Peter, James, John, Paul, Polycarp, Chrysostom, Augustine, Luther, Ridley, Latimer, Bunyan, Baxter, Whitefield, Venn, Chalmers, Bickersteth, M'Cheyne? What were they all, but sinners who knew and felt their sins, and trusted only in Christ? What were they, but men who accepted the invitation I bring you this day, and came to Christ by faith? By this faith they lived; in this faith they died. In themselves and their doings they saw nothing worth mentioning; but in Christ they saw all that their souls required. The invitation of Christ is now before you. If you never listened to it before, listen to it today. Broad, full, free, wide, simple, tender, kind, that invitation will leave you without excuse if you refuse to accept it. There are some invitations, perhaps, which it is wiser and better to decline. There is one which ought always to be accepted: that one is before you today. Jesus Christ is saying, 'Come! Come unto Me.
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Faith is not a meritorious cause of election, but it is constantly attested as the sole condition of salvation. Faith merely receives the merit of atoning grace, instead of asserting its own merit. God places the life-death option before each person, requiring each to choose. The ekletos are those who by grace freely believe. God does not compel or necessitate their choosing. Even after the initial choice of faith is made, they may grieve and quench the Spirit (1 Thessalonians 5:19). Faith is the condition under which God primordially wills the reception of salvation by all. 'He chooses us, not because we believe, but that we may believe; lest we should say that we first chose Him' (Augustine). Faith receives the electing love of God not as if it had already become efficacious without faith, but aware that God's prescience foreknows faith like all else. In accord with ancient ecumenical consent, predestination was carefully defined in centrist Protestant orthodoxy as: 'The eternal, divine decree, by which God, from His immense mercy, determined to give His Son as Mediator, and through universal preaching , to offer Him for reception to all men who from eternity He foresaw would fall into sin; also through the Word and Sacraments to confer faith upon all who would not resist; to justify all believers, and besides to renew those using the means of grace; to preserve faith in them until the end of life, and in a word, to save those believing to the end' (Melanchthon).
Thomas C. Oden
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