Author: py3ak

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Philosophical Points Quotations Skepticism

The Credulity of Skeptics

From Cicero, The Nature of the Gods

We of the Academy are not people who will accept nothing as true. But we do hold that every true perception has in it an admixture of falsehood so similar to the truth that we have no certain criteria of judgment and assent. It follows that we can attain only to a number of probable truths, which although they cannot be proved as certainties, yet may appear so clear and convincing that a wise man may well adopt them as a rule of life.

But here is the problem: is the position that every true perception has in it an admixture of falsehood so similar to the truth that we have no certain criteria of judgment and assent itself afflicted with the difficulty attending upon every true perception? In other words, is Cicero�s point of view subject to the limitation applied by him to all points of view? If so, if every true perception has such an admixture of falsehood that it cannot be certainly, but only probably, judged and assented to, then this true perception also has in it an admixture of falsehood �and then we have arrived precisely nowhere. Nothing can be certainly known to be true, but only probable: but it is only probable, not certain, that nothing can be certainly, but only probably, known to be true. The only way out of the dilemma seems to be that this is not a true perception �but in that case we can stop worrying about it. Apart from its self-undercutting nature, it is a hard position to maintain; earlier Cicero had stated: �But in this medley of conflicting opinions, one thing is certain. Though it is possible that they are all of them false, it is impossible that more than one of them is true.� Again, is this true perception only probably distinguishable from error? If so, how is it then certain? But if not, how is it then that every true perception has in it such an admixture of falsehood so similar to the truth that we have no certain criteria of judgment and assent?

Categories
Opening Scripture Quotations Theological Reflections

The Present and the Promise

It is quite clear on the one hand, particularly in the Psalms, that David and his dynasty are to be seen as God’s answer to the problem of evil. They will bring judgment and justice to the world. Their dominion will be from one sea to the other, from the River to the ends of the earth. And yet the writers all too aware of the puzzle and ambiguity of saying such a thing. The greatest royal psalm, Psalm 89, juxtaposed 37 verses of celebration of the wonderful things God will do through the Davidic king with 14 verses asking plaintively why it’s all gone wrong. The psalm then ends with a single verse blessing YHWH forever. That is the classic Old Testament picture. Here are the promises; here is the problem; God remains sovereign over the paradox. Split the psalm up either way, and you fail to catch the flavor of the entire corpus of biblical writing. God’s solution to the problem of evil, the establishment of the Davidic monarchy through which Israel will at last be the light to the nations, the bringer of justice to the world, comes already complete with a sense of puzzlement and failure, a sense that the plan isn’t working in the way that it should, that the only thing is to hold the spectacular promises in one hand and the messy reality in the other and praise YHWH anyway.

From N.T. Wright, Evil and the Justice of God, p.60.

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Practical Notes Quotations

Neither Reasonable nor Candid

“Subtle and firm” was C.S. Lewis’ view of Jane Austen as a moralist. Apart from being the Empress of English, Austen is a beautifully lucid observer of human psychology.

Jane Austen, Sense and Sensibility [of Marianne]

Elinor had not needed this to be assured of the injustice to which her sister was often led in her opinion of others by the irritable refinement of her own mind, and the too-great importance placed by her on the delicacies of a strong sensibility and the graces of a polished manner. Like half the rest of the world, if more than half there be that are clever and good, Marianne, with excellent abilities and an excellent disposition, was neither reasonable nor candid. She expected from other people the same opinions and feelings as her own, and she judged of their motives by the immediate effect of their actions on herself. Thus a circumstance occurred while the sisters were together in their own room after breakfast which sank the heart of Mrs. Jennings still lower in her estimation; because, through her own weakness, it chanced to prove a source of fresh pain to herself, though Mrs. Jennings were governed in it by an impulse of the utmost goodwill.

Categories
Quotations Theological Reflections

Undervaluing Christ’s Priesthood.

Alfred Edersheim, Life and Times of Jesus the Messiah, Book 2, Chapter 5, p. 118

In the absence of felt need of deliverance from sin, we can understand, how Rabbinic tradition found no place for the priestly office of the Messiah, and how even His claims to be the Prophet of His people are almost entirely overshadowed by His appearance as their King and Deliverer. This, indeed, was the ever-present want, pressing the more heavily as Israel’s national sufferings seemed almost inexplicable, while they contrasted so sharply with the glory expected by the Rabbis. Whence these sufferings? From sin (Men. 53b)�national sin; the idolatry of former times (Gitt. 7a); the prevalence of crimes and vices; the dereliction of God’s ordinances (Gitt. 88a); the neglect of instruction, of study, and of proper practice of His Law; and, in later days, the love of money and party strife. But the seventy years’ captivity had ceased, why not the present dispersion? Because hypocrisy had been added to all other sins (Yoma 9b); because there had not been proper repentance (Jer. Yoma 1.1); because of the half-heartedness of the Jewish proselytes; because of improper marriages, and other evil customs (Nidd. 13b); and because of the gross dissoluteness of certain cities (Yoma 19b).

This sounds oddly familiar.

Categories
Controversy

Shame

There are days when you’re ashamed to be a Christian because you’re so evil.� And there are days when you’re ashamed to admit you’re a Christian because of how evil other Christians are.

Of course, Christianity is for evil people: it is about how God justifies the ungodly.� It is not about how the ungodly justify themselves.� And that is why it is not so much even the evil committed by Christians, as that evil self-righteously practiced in the name of Christianity that really nauseates you.� All Christians are sinners; but Christians ought to be people who admit their sinfulness and don’t seek for excuses.� If we look for forgiveness (as we do) then we can’t simultaneously look for ways to excuse or justify ourselves.� And we certainly can’t call our evil good and boast in our non-existent righteousness and claim God’s vindication.

Thank God that our allegiance to Christianity is not because of other Christians: individualistic as this may sound, it is because of Christ.� If it depended on other Christians, I would apostasize: if it depended on me, I would apostasize yesterday.� But Christ gives me no reason to depart from Him; Christ gives me no reason to behave in any way inconsistent with His perfection.

Sin, in ourselves or in others, is not a reason to depart from Christ: He is the Saviour of sinners.� But it is the fact that He is the saviour of sinners which should make us willing to admit that we are sinners.� It is the truth that God is both just and the justifier of him that believeth in Jesus that should make us most unwilling to justify ourselves.� The parable of the Pharisee and the Publican is still in Scripture: and the word of Jesus still stands.� The man who craved mercy, acknowledging his sins, went home justified: the man who praised God for his own righteousness, who compared himself favorably to others, went home unjustified.

I understand that this is not the whole of Scriptural revelation: I understand that there is a legal and a societal innocence which gives you a platform from which to protest real injustice.

But I understand this too: that mud slinging and scandal mongering and rumor circulating and character assassination is behaviour logically inconsistent with the system of doctrine taught in Scripture (and summarized in the Westminster Standards).� When it boils right down to it, there are two charges we can throw around, which will stick to almost anybody.� The first is truly universal, and it is hard to think of anything worse to say: “You are a sinner”.� But the second reaches a greater depth still: “You trust that you are righteous and despise others” (Luke 18:9).� The man who confesses and forsakes his sins finds mercy: it is the one who covers it, whether with outright concealment, with excuses, with spurious justifications, who does not prosper.

And so to the TRs and the FVists, whose contentions of today made me think about this, and perhaps even to the smugly aloof from the current ecclesiastical dustup, a word: The fact that your opponent is wrong doesn’t mean that you are right.

Categories
Practical Notes Quotations

Perception and Reality

Annie Dillard, Pilgrim at Tinker Creek

Donald E. Carr points out that the sense impressions of one-celled animals are not edited for the brain: �This is philosophically interesting in a rather mournful way, since it means that only the simplest animals perceive the universe as it is.�

Categories
Quotations

A Zingy Quote

Whatever one may think of He-Who-Must-Not-Be-Named of the Reformed world, one has to admit that he is one of the most quotable of living (although I guess there might be some dispute about that) people.

The need of the hour is to soak one’s progressive hair in lighter fluid, set a match to it, and run around in tight, little circles.

From Potoked Again

Categories
Mail Bag

It’s Too Crowded

Here is a little bit of social analysis:

overpopulation.jpg

Categories
Autobiographical

What did you do today?

Oh, not much. I looked into 400 envelopes and peeled out the contents.

Categories
Practical Notes Preaching Quotations

Real Greatness and the Humiliation of Christ

John Chrysostom, Homilies on the Gospel of Matthew, Homily 65 (on Matthew 20:25-28)

And not as before, so now also doth He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; here He reproves them in a sharper way from the contrary side, saying, �The princes of the Gentiles exercise dominion over them, and their great ones exercise authority upon them, but it shall not be so among you; but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;� showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, �Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are amongst the last. For matters with us are not like matters without. �For the princes of the Gentiles exercise dominion over them,� but with me the last, even he is first.�

�And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these things was I satisfied, but even unto death did I come. Therefore,� He saith, �Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.� �For not even at this did I stop,� saith He, �but even my life did I give a ransom; and for whom? For enemies. But thou if thou art abused, it is for thyself, but I for thee.�

Be not then afraid, as though thine honor were plucked down. For how much soever thou humblest thyself, thou canst not descend so much as thy Lord. And yet His descent hath become the ascent of all, and hath made His own glory shine forth. For before He was made man, He was known amongst angels only; but after He was made man and was crucified, so far from lessening that glory, He acquired other besides, even that from the knowledge of the world.

Fear not then, as though thine honor were put down, if thou shouldest abase thyself, for in this way is thy glory more exalted, in this way it becomes greater. This is the door of the kingdom. Let us not then go the opposite way, neither let us war against ourselves. For if we desire to appear great, we shall not be great, but even the most dishonored of all.

Seest thou how everywhere He urges them by the opposite things, giving them what they desire? For in the preceding parts also we have shown this in many instances, and in the cases of the covetous, and of the vain-glorious, He did thus. For wherefore, He saith, dost thou give alms before men? That thou mayest enjoy glory? Thou must then not do so, and thou shall surely enjoy it. Wherefore dost thou lay up treasures? That thou mayest be rich? Thou must then not lay up treasures, and thou shalt be rich. Even so here too, wherefore dost thou set thy heart on the first places? That thou mayest be before others? Choose then the last place, and then thou wilt enjoy the first. So that if it be thy will to become great, seek not to become great, and then thou wilt be great. For the other is to be little.