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Literary Criticism Quotations

The Innate Acceptability of Fiction

Two quotes, in odd collusion.

G.K Chesterton, The Singular Speculation of the House Agent

�Truth must of necessity be stranger than fiction,� said Basil placidly. �For fiction is the creation of the human mind, and therefore is congenial to it.�

John Calvin, Institutes of the Christian Religion, IV:10.11

[Of the �shew of wisdom in will-worship, and humility, and neglecting of the body] being framed by men, the human mind recognizes in them that which is its own, and embraces it when recognized more willingly than anything, however good, which is less suitable to its vanity.

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Poetry Quotations

A remarkable composition

A. Lindsay Gordon, “The Swimmer”

With short, sharp violent lights made vivid

To southward as far as the sight can roam,

Only the swirl of the surges livid,

The seas that climb and the surfs that comb.

Only the crag and the cliff to nor’ward,

And the rocks receding, and reefs flung forward,

Waifs wrecked seaward and wasted shoreward,

On shallows sheeted with flaming foam.

A grim, grey coast and a seaboard ghastly,

And shores trod seldom by feet of men �

Where the batter’d hull and the broken mast lie,

They have lain embedded these long years ten.

Love! when we wandered here together,

Hand in hand through the sparkling weather,

From the heights and hollows of fern and heather,

God surely loved us a little then.

The skies were fairer and shores were firmer �

The blue sea over the bright sand roll’d;

Babble and prattle, and ripple and murmur,

Sheen of silver and glamour of gold.

So, girt with tempest and wing’d with thunder

And clad with lightning and shod with sleet,

And strong winds treading the swift waves under

The flying rollers with frothy feet.

One gleam like a bloodshot sword-blade swims on

The sky line, staining the green gulf crimson,

A death-stroke fiercely dealt by a dim sun

That strikes through his stormy winding sheet.

O brave white horses! you gather and gallop,

The storm sprite loosens the gusty reins;

Now the stoutest ship were the frailest shallop

In your hollow backs, on your high-arched manes.

I would ride as never a man has ridden

In your sleep, swirling surges hidden;

To gulfs foreshadow’d through strifes forbidden

Where no light wearies and no love wanes.

Categories
Poetry Quotations

A Poem On the End of the World

John Newton

Day of judgment! day of wonders!

Hark! the trumpet’s awful sound,

Louder than a thousand thunders,

Shakes the vast creation round.

How the summons will the sinner’s heart confound!

See the Judge, our nature wearing,

Clothed in majesty divine;

You who long for his appearing

Then shall say, This God is mine!

Gracious Saviour, own me in that day as thine.

At his call the dead awaken,

Rise to life from earth and sea;

All the pow’rs of nature, shaken

By his looks, prepare to flee.

Careless sinner, What will then become of thee?

But to those who have confessed,

Loved and served the Lord below,

He will say, Come near, ye blessed,

See the kingdom I bestow;

You for ever shall my love and glory know.

Categories
Essays

Protestantism and Elitism

I have just started reading an interesting book called Protestantism in Guatemala by Virginia Garrard-Burnett. Protestantism has a long history in Guatemala, by this account, with the Inquisition actually having done some 21 Protestants to death (of course, two of these, at least, were suspected of piracy; but the fact that they were charged as Protestants gives rise to some intriguing reflections on the relative severity of these crimes). However, modern missionary involvement in Guatemala actually came about when the president of Guatemala, Justo Rufino Barrios, in 1882 asked the Presbyterian Board of Foreign Missions to send him a missionary. The man who was sent was John Clark Hill, originally headed for China, and it seems to have been something of a disaster.

The invitation from President Barrios automatically put Hill into an elite class: indeed, one of the reasons given for his less-than-successful speculation in railroads was that his mission board did not adequately support him to live among his target group �the social elites in Guatemala City.

And that background brings me to the point I would like to comment on here. I hope that in general the churches of our time have not focused on the wealthy and glamorous in their missionary endeavors. Indeed, there are many missionaries who have cheerfully undergone privations to work among the poor of God’s universal flock. But there is one area in which we perhaps have not distanced ourselves adequately from a cultural elitism. It is in the area of training foreign nationals for the ministry. When they are invited to the US to study, it is often with the prerequisite that they should have a bachelor’s degree or some equivalent. Now the reasoning for this policy is understandable: but particularly when speaking of those training for the ministry from third-world countries, the practical result is that the only men given the highly-lauded advantage of a seminary education in their preparations for the ministry, are necessarily those who have something of an elite status when compared to the general population.

Now, let me be clear that I am not calling for uneducated ministers, or that I am an unqualified egalitarian �I am not. But it ought to be patently obvious by this stage in history that a college education does not in itself guarantee that the possessor thereof is in any way a member of an intellectual elite �that ounce for ounce his brain is better stocked or more functional than someone else’s. And so in requiring a college education for entrance to seminary, particularly in cases where such a thing is generally obtainable only by a privileged member of a given society, we do what lies in our power to limit pastoral ministry to members of a sort of aristocracy which though it might have held Moses and Paul, would not have included Peter or indeed, our Lord.

If we seriously believe that a seminary education is essential to a due discharge of pastoral ministry (itself a proposition that would be difficult to sustain with historical example), then surely we cannot confine it to those who may happen to have money or social position: not, that is, unless we have forgotten Paul’s striking words:

not many wise men after the flesh, not many mighty, not many noble are called.

Now if this is true of effectual calling, by what conceivable logic could we reverse the statement when we speak of the calling to the ministry?

So it seems that we have three courses open to us if our doctrine and our practice are to coincide:

1. We must revise our seminary entrance requirements at least in the case of foreign students.

Or,

2. We must not insist upon a seminary education as always necessary for the faithful discharge of pastoral ministry.

Or,

3. We must revise our theology.

Any takers?

Categories
Government Quotations

From John Stuart Mill, On Liberty


To what an extent doctrines intrinsically fitted to make the deepest impression upon the mind may remain in it as dead beliefs, without being ever realized in the imagination, the feelings, or the understanding, is exemplified by the manner in which the majority of believers hold the doctrines of Christianity. By Christianity I here mean what is accounted such by all churches and sects �the maxims and precepts contained in the New Testament. These are considered sacred, and accepted as laws, by all professing Christians. Yet it is scarcely too much to say that not one Christian in a thousand guides or tests his individual conduct by reference to those laws. The standard to which he does refer it, is the custom of his nation, his class, or his religious profession. He has thus, on the one hand, a collection of ethical maxims, which he believes to have been vouchsafed to him by an infallible wisdom as rules for his government; and on the other, a set of everyday judgments and practices, which go a certain length with some of those maxims, not so great a length with others, stand in direct opposition to some, and are, on the whole, a compromise between the Christian creed and the interests and suggestions of worldly life. To the first of these standards he gives his homage; to the other his real allegiance. All Christians believe that the blessed are the poor and humble, and those who are ill-used by the world; that it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven; that they should judge not, lest they be judged; that they should swear not at all; that they should love their neighbor as themselves; that if one take their cloak, they should give him their coat also; that they should take no thought for the morrow; that if they would be perfect, they should sell all that they have and give it to the poor. They are not insincere when they say that they believe these things. They do believe them, as people believe what they have always heard lauded and never discussed. But in the sense of that living belief which regulates conduct, they believe these doctrines just up to the point to which it is usual to act upon them. The doctrines in their integrity are serviceable to pelt adversaries with; and it is understood that they are to be put forward (when possible) as the reasons for whatever people do that they think laudable. But any one who reminded them that the maxims require an infinity of things which they never even think of doing, would gain nothing but to be classed among those very unpopular characters who affect to be better than other people. The doctrines have no hold on ordinary believers �are not a power in their minds. They have an habitual respect for the sound of them, but no feeling which spreads from the words to the things signified, and forces the mind to take them in, and make them conform to the formula. Whenever conduct is concerned, they look round for Mr. A and B to direct to them how far to go in obeying Christ.

Now we may be well assured that that case was not thus, but far otherwise, with the early Christians. Had it been thus, Christianity never would have expanded from an obscure sect of the despised Hebrews into the religion of the Roman empire. When their enemies said, �See how these Christians love one another� (a remark not likely to be made by anybody now), they assuredly had a much livelier feeling of the meaning of their creed than they ever have had since. And to this cause, probably, it is chiefly owing that Christianity now makes so little progress in extending its domain, and after eighteen centuries is still nearly confined to Europeans and the descendants of Europeans. Even with the strictly religious, who are much in earnest about their doctrines, and attach a greater amount of meaning to many of them than people in general, it commonly happens that the part which is thus comparatively active in their minds is that which was made by Calvin, or Knox, or some such person much nearer in character to themselves. The sayings of Christ co-exist passively in their minds, producing hardly any effect beyond what is caused by mere listening to words so amiable and bland. There are many reasons, doubtless, why doctrines which are the badge of a sect retain more of their vitality than those common to all recognized sects, and why more pains are taken by teachers to keep their meaning alive; but one reason certainly is, that the peculiar doctrines are more questioned, and have to be oftener defended against open gainsayers. Both teachers and learners soon go to sleep at their post, as soon as there is no enemy in the field.�

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Piety Quotations

The Self Opposing God

John Calvin, Institutes of the Christian Religion, III.12.8

For many sinners, intoxicated with the pleasures of vice, think not of the judgment of God. Lying stupefied, as it were, by a kind of lethargy, they aspire not to the offered mercy. It is not less necessary to shake off torpor of this description than every kind of confidence in ourselves, in order that we may haste to Christ unencumbered, and while hungry and empty be filled with his blessings. Never shall we have sufficient confidence in him unless utterly distrustful of ourselves; never shall we take courage in him until we first despond of ourselves; never shall we have full consolation in him until we cease to have any in ourselves. When we have entirely discarded all self-confidence, and trust solely in the certainty of his goodness, we are fit to apprehend and obtain the grace of God. …let us lay down this short but sure and general rule, That he is prepared to reap the fruits of the divine mercy who has thoroughly emptied himself, I say not of righteousness, (he has none,) but of a vain and blustering show of righteousness; for to whatever extent any man rests in himself, to the same extent he impedes the beneficence of God.

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Theological Reflections

Take Two Gospel Pills (they’re better than Aleve).

First, an announcement. Apt pictures which add materially to the overall impact of an article will probably not be appearing on this blog again soon.

Second, a word of background. I have re-entered the work force, participating in one of the positions presumably created to keep the excess population from rioting because of too much spare time. In this job I have lots of time to talk to people around me. One woman had a lot of emotional baggage pulled out through her feet by a metaphysical healer, and another one has had memories of her past lives.

Third, this leads me to think about the relationship of human experience and evangelism. This is furthered by the fact that I am reading Billy Graham’s autobiography, Just As I Am (thanks, Goodwill in Mesa).

And so, to the main course, which impinges significantly, if not obviously, on the topic mentioned above.

There are people who are seeking something because they are not satisfied with their lives; but their seeking is almost always idolatrously egocentrical. What they seek is happiness; relief from pain, from grief, from bitterness. And if their testimony is to be received at all, they have found at least a measure of these things by means which must be recognized as being antithetical to Christianity. It is no use telling them they haven’t experienced what they have; it is no good saying to them that they really were not helped (in the narrow specific sense in which they sought help). Sometimes I think we present the Gospel as the way to leave behind the bitterness of the past, or as some secret to a successful life � �God’s tips for happy living�. But they can have tips for happy living from a Mormon or a metaphysical healer (in that case accompanied with the nine essential oils and a hot towel). As long as we present the Gospel in this way, we are only offering one option among many; and others may be as good, or better. After all, the Gospel doesn’t give us a hot towel.

But say that we distinguish: say that we do not accept their idolatrous assumption that being all right (healthy, well-adjusted, cheerful, reasonably prosperous) is the real goal, the real point. What would happen then? Well, we wouldn’t have the pressure to preserve the Gospel’s uniqueness by trying to make it compete with the hot towel; we wouldn’t have to persuade everyone that Lipton brand chamomile tea really is the best chamomile tea out there. We could instead point out that to the Gospel all that they seek is secondary �a side effect: what they seek so hard is done almost casual and offhandedly by the more fundamental alignment of resting in the grace of God. Many systems and tricks can more or less deal with depression and feelings of guilt and negative energy and misaligned shakras and what have you. The glory of the Gospel does not consist in doing this a little better, but in being something entirely different.

Human devices can deal with feelings of guilt; but only the Gospel deals with sin. Human devices can deal with discontent; but only the Gospel bestows all things upon us.

Human devices can deal with anxiety; but only the Gospel can establish us in peace with God.

Human devices can manage anger, frustration, resentment and bring a measure of concord between man and man; but only the Gospel makes us all one in Christ Jesus.

Let us not make the mistake of presenting the Gospel as though it were only or primarily the answer to people’s felt needs (after all, it answers needs that many do not feel), one option for well-adjustedness among several (even if the best). And let us not make the mistake of maintaining the Gospel’s uniqueness by denying that any other brands are even tea at all.

There is reconciliation through Christ’s blood: God has commenced the restoration of all things. That is something more than valium, or even the unborn child-god, can claim for itself.

Categories
Practical Notes Quotations

What Kills Controversy?

Charles J. Brown, in his book, The Ministry: Addresses to Ministerial Students (and Iain Murray in the biographical introduction) answers that question.

bm.jpg

There is one particular hindrance to such a revival and Charles Brown often spoke of it. He noted how, in periods when spiritual conditions are low, love and forbearance grown weak while disputes and controversies among Christians become common.

When, in his words, ‘There is little communion with God, little striving against sin, little pressing after the divine image,’ then, ‘Disputes and discords rush in to fill up the very vacuum.’ He continued:

I am quite well aware that, in existing circumstances, many controversies must be continued; but let the church only be revived � let a spirit of faith and holiness be but poured forth � and the circumstances will change; and we shall find far too much to do in setting ourselves against the common enemy, to have either leisure or heart for contentions among ourselves.

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Controversy Quotations

A Problem with Rahner

Karl Rahner is in many ways an extremely wonderful theologian. As I have been poking around in a compilation book, The Great Church Year, on several occasions I have wondered why it is that no contemporary Protestant theologians seem to be saying things so wonderful, or saying them so well, as this Jesuit. Yet Rahner is vitiated by his communion, as is demonstrated in the following quote:

Teresa has been declared a doctor of the church. This event naturally has some significance for the position and function of women in the church. The charism of teaching�and indeed of teaching directed to the church as such�is not merely a male prerogative. The idea of women being less gifted in an intellectual or religious sense is thus repudiated. It is thus expressly recognized that women may study theology, particularly since charism and the study of theology methodically accomplished cannot be regarded as opposites.

It should not be said that Teresa is an exception. For all doctors of the church, the men too among them, are exceptions. And the proclamation declaring her a doctor of the church makes it clear that women have not previously been given this title not because none of them was worthy of it, but because of reasons rooted in the cultural status of women at the time. This proclamation clearly shows that 1 Corinthians 14:34 is a time-conditioned norm (justified at the time) imposed by the apostle Paul.

pp.360,361 of the above-referenced book: �Teresa of Avila: Doctor of the Church� [From Opportunities for Faith, 123-26]

teresaavila.jpg

Rahner has to take the proclamation of the church that Teresa is a Doctor of the Church as a basic and essential datum. He is not free to ignore or contradict it. It must be made a part of his theological system. And the ultimate effect of this, is that Holy Scripture is denied: not in so many words, of course, but 1 Corinthians 14:34 definitely ceases to be a functional part of Rahner’s theological basis. In order to save the appearances and duly respect Paul VI, Paul the Apostle is relegated in that part of his writings to the status of an interesting but ultimately irrelevant dinosaur.