Catching up in Proverbs now...
1:29-33
-Because they did not accept rebuke or advice, because they hated knowledge and chose not to fear the Lord they will eat the fruit of their ways.
1:32 "For the waywardness of the simple will kill them, and the complacency of fools will destroy them" - What a terrifying verse. I know I have been guilty of complacency on more than one occasion. Lord, help me to cease to be complacent.
But, luckily, 32 is counterbalanced with 33: "but whoever listens to me will live in safety and be at ease, without fear of harm".
Proverbs 2
1-5: If you look for it, if you search for it like its valuable (like silver or a hidden treasure) then you will find it. You will find the fear of the Lord and the knowledge of God.
10 - Wisdom will enter your heart
11 - Discretion will protect you
2:19 is somewhat distressing considering my history. "None who go to her return or attain the paths of life". Her being the wayward wife with her seductive words.
Proverbs 3
3:3-4 "Let love and faithfulness never leave you; bind them around your neck, write them on the tablet of your heart. Then you will win favor and a good name in the sight of God and man". I need to really bind these things and write them on the tablet of my heart. Let this soak in Lord.
3:5-6 "Trust in the Lord with all your heart and lean not on your own understanding; in all your ways acknowledge him, and he will make your paths straight". Let this soak in as well. I need to really not lean on my own understanding (a thing I am consistently guilty of).
Here in Proverbs 3 we see a little literal? allegorical? metaphorical? account of creation:
3:19-20 "By wisdom the Lord laid the earth's foundations, by understanding he set the heavens in place; by his knowledge the deeps were divided, and the clouds let drop the dew". Genesis doesn't use any of this wordage and yet it makes sense on both a literal and allegorical/metaphorical account.
In light of rereading and typing my notes on Rand and her views on altruism, I can say that it is truly opposite to the Biblical approach to ethics. Proverbs 3:27-28 "Do not withhold good from those who deserve it, when it is in your power to act. Do not say to your neighbor, 'Come back later; I'll give it tomorrow' - when you have it with you". Rand talks about altruistic ethics being hypothetical, asking, 'Should I act if a man is hanging on by his fingernails off a ledge' or 'Should I pull the person from a moving car'. If it is in you power, then act. That is the ethics we are to practice.
God mocks proud mockers but gives grace to the humble. Another point against the prideful ethics of Rand. (Proverbs 3:34).
Proverbs 4
How important is wisdom? 4:7 "Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding" or "Whatever else you get, get understanding".
Proverbs 4:14-17 warns against walking in the wicked's ways -
"Do not set foot on the path of the wicked or walk in the way of evil men. Avoid it, do not travel on it; turn from it and go on your way. For they cannot sleep till they do evil; they are robbed of slumber till they make someone fall. They eat the bread of wickedness and drink the wine of violence".
It's like wickedness is an addiction. You get hooked and pulled in further and further until you cannot sleep without doing evil. It gets so bad that they get trapped in it. 4:19 "But the way of the wicked is like deep darkness; they do not know what makes them stumble". Why did you do that? I don't know it just happened. Nothing in particular triggered it. It just happened. How many times has that (paraphrase) happened to me? Break my chains Lord.
Showing posts with label Love. Show all posts
Showing posts with label Love. Show all posts
Thursday, February 11, 2016
Tuesday, September 13, 2011
Notes on Peter
(Originally Written September 13, 2011 in the Journal)
St. Peter learned discipline through suffering.
God is opposed to the proud. When you put someone else down you are opposing God, not the other person.
God gives grace to the humble. Humble yourself and God gets on your side.
I need to work on this Lord. Forgive me of my pride.
Hebrews 12 - A word of encouragement: do not despair in the face of God's discipline for God disciplines those He loves.
St. Peter learned discipline through suffering.
God is opposed to the proud. When you put someone else down you are opposing God, not the other person.
God gives grace to the humble. Humble yourself and God gets on your side.
I need to work on this Lord. Forgive me of my pride.
Hebrews 12 - A word of encouragement: do not despair in the face of God's discipline for God disciplines those He loves.
Monday, December 13, 2010
Community and II John
(Originally written December 13, 2010 in the Journal)
The Book of II John is a nice short little letter that hits on a few things that I hope that this blog will emphasize. First, it hits on the rewards of following God's commands and second, it hits on the community aspect of Christianity - something I think we are sorely missing in today's Church.
John writes that Jesus Christ, the Father's son will be with us in truth and love. He connects truth and love in the person of Jesus Christ. These two are inseparable and inextricably connected. And as we have the indwelling of Jesus Christ in us as Christians then we too have truth and love.
He also writes that he is writing an old command, one that we have had since the beginning - to love one another. What is love? Walking in obedience to God's commands. God is truth and God is love. By following God's commands we are walking in truth. But what are God's commands? "Love the Lord with all your heart and all your soul and with all your mind. This is the first and greatest commandment. And the second is like it, love you neighbor as yourself. All the Law and the Prophets hang on these two commandments" (Matthew 22:37-40). If Jesus is the truth as John claims him to be in this short letter then his summary of the commandments to love God and to love one another is truth. We walk in truth and love when we obey God's commandments and what is our reward? Joy.
John writes also that seeing the dear lady's children walking in truth gives him great joy. Obviously as an apostle, John has walked with Jesus and spent his life dedicated to him. He receives joy through seeing others walk in truth. This leads me to point number two.
Christianity is about relationships, first to God and then to each other. What is the greatest commandment? Love the Lord your God with all your heart. What is the second commandment? Well, it is like the first, love your neighbor as yourself. The summary that Jesus gave points to the importance of community within Christianity. We need to love each other and establish a strong community of believers that exists aside from Sunday mornings. Love isn't a once a week type thing. Love permeates and spreads in us like yeast, causing us to rise. And then, what is the reward of loving one another? What is the reward of fostering this community that we are called to? Joy. The apostle John, one of the twelve men who walked with the living, breathing Jesus Christ was not done with joy when Jesus left. He got joy through seeing others, a new generation rising up in the name of Jesus Christ. Joy comes through community because Christ comes through community.
The Book of II John is a nice short little letter that hits on a few things that I hope that this blog will emphasize. First, it hits on the rewards of following God's commands and second, it hits on the community aspect of Christianity - something I think we are sorely missing in today's Church.
John writes that Jesus Christ, the Father's son will be with us in truth and love. He connects truth and love in the person of Jesus Christ. These two are inseparable and inextricably connected. And as we have the indwelling of Jesus Christ in us as Christians then we too have truth and love.
He also writes that he is writing an old command, one that we have had since the beginning - to love one another. What is love? Walking in obedience to God's commands. God is truth and God is love. By following God's commands we are walking in truth. But what are God's commands? "Love the Lord with all your heart and all your soul and with all your mind. This is the first and greatest commandment. And the second is like it, love you neighbor as yourself. All the Law and the Prophets hang on these two commandments" (Matthew 22:37-40). If Jesus is the truth as John claims him to be in this short letter then his summary of the commandments to love God and to love one another is truth. We walk in truth and love when we obey God's commandments and what is our reward? Joy.
John writes also that seeing the dear lady's children walking in truth gives him great joy. Obviously as an apostle, John has walked with Jesus and spent his life dedicated to him. He receives joy through seeing others walk in truth. This leads me to point number two.
Christianity is about relationships, first to God and then to each other. What is the greatest commandment? Love the Lord your God with all your heart. What is the second commandment? Well, it is like the first, love your neighbor as yourself. The summary that Jesus gave points to the importance of community within Christianity. We need to love each other and establish a strong community of believers that exists aside from Sunday mornings. Love isn't a once a week type thing. Love permeates and spreads in us like yeast, causing us to rise. And then, what is the reward of loving one another? What is the reward of fostering this community that we are called to? Joy. The apostle John, one of the twelve men who walked with the living, breathing Jesus Christ was not done with joy when Jesus left. He got joy through seeing others, a new generation rising up in the name of Jesus Christ. Joy comes through community because Christ comes through community.
Tuesday, June 3, 2008
Brief Notes on The Epistle of Barnabas
(Originally Written June 3, 2008 in the Journal)
The Epistle of Barnabas seems to have been written between 70 - 200 A.D. It is not believed that this Barnabas is the same Barnabas as Paul's companion.
The Epistle of Barnabas
"For on the way of righteousness I have had the companionship of the Lord" (Early Christian Writings, 159).
There are three principles of the Lord:
1. Faith
2. Hope
3. Love
The Lord has made known to us that He has no need of oblations and sacrifices. The Lord seeks us to give to the needy and give the Lord a contrite heart as sacrifice.
We as Christians are not to withdraw within ourselves and live in solitude. We must make ourselves into the temple of the Living God.
The Lord sanctified us by the remission of our sins in His death.
Ruin justly awaits those who know the way of Holiness but choose the way of Darkness.
The prophets of Israel can only be understood through their fulfillment in Christ Jesus.
Though Jesus Christ was fully God, He came into this world as a man and suffered so that His affliction would win life for us.
Moses spoke of the dietary laws for which the Israelites understood carnally, but we, as Christians, understand them spiritually.
There are two ways of teaching, two wielders of power: the light and the darkness.
To follow the Way of Light is to give glory to Him who redeemed you from death. The Way of Light is never marred by hypocrisy. The Way of Light loves its neighbor more than itself.
"Never do away with an unborn child, or destroy it after its birth" (Early Christian Writings, 180).
"Whatever experience comes your way, accept it as a blessing, in the certainty that nothing can happen without God" (Early Christian Writings, 180).
Be as pure as you can. Detest evil. Be generous. Do not come to prayer with a bad conscious.
The Way of Darkness is defiance of God. Those in the Way of Darkness are sunk in sin.
The Epistle of Barnabas seems to have been written between 70 - 200 A.D. It is not believed that this Barnabas is the same Barnabas as Paul's companion.
The Epistle of Barnabas
"For on the way of righteousness I have had the companionship of the Lord" (Early Christian Writings, 159).
There are three principles of the Lord:
1. Faith
2. Hope
3. Love
The Lord has made known to us that He has no need of oblations and sacrifices. The Lord seeks us to give to the needy and give the Lord a contrite heart as sacrifice.
We as Christians are not to withdraw within ourselves and live in solitude. We must make ourselves into the temple of the Living God.
The Lord sanctified us by the remission of our sins in His death.
Ruin justly awaits those who know the way of Holiness but choose the way of Darkness.
The prophets of Israel can only be understood through their fulfillment in Christ Jesus.
Though Jesus Christ was fully God, He came into this world as a man and suffered so that His affliction would win life for us.
Moses spoke of the dietary laws for which the Israelites understood carnally, but we, as Christians, understand them spiritually.
There are two ways of teaching, two wielders of power: the light and the darkness.
To follow the Way of Light is to give glory to Him who redeemed you from death. The Way of Light is never marred by hypocrisy. The Way of Light loves its neighbor more than itself.
"Never do away with an unborn child, or destroy it after its birth" (Early Christian Writings, 180).
"Whatever experience comes your way, accept it as a blessing, in the certainty that nothing can happen without God" (Early Christian Writings, 180).
Be as pure as you can. Detest evil. Be generous. Do not come to prayer with a bad conscious.
The Way of Darkness is defiance of God. Those in the Way of Darkness are sunk in sin.
Monday, June 2, 2008
Notes on Polycarp
(Originally Written June 2, 2008 in the Journal)
Polycarp was the bishop of Smyrna, appointed there by the apostle, St. John.
Polycarp's Epistle to the Philippians
He warns the Philippians against the vapid discourses of the vulgar (heresies and the philosophies of the pagans).
A man's mind should always be bent on faith, hope and love of God and Christ, and love of neighbor.
He warns that troubles stem from the love of money. He warns against loose living.
"If we pray to the Lord to forgive us, we ourselves must be forgiving" (Early Christian Writings, 121).
We must not associate with hypocritical Christians.
We must imitate the patience of Christ and if we must suffer than we ought to give glory to God for it.
Keep yourself from even the slightest taint of wrong.
What am I to say Lord? I have been made a fool, a disgrace, There is no love or respect. I am chastised for every action, for every word. The Lord has called me to love a woman who despises me. Turn your eyes upon me in mercy. Lord, my heart is failing. I have no joy in me. Why do you so easily take what I hold most dear? Lord I give it to you willingly, though I choke back these tears. My soul is in utter anguish and my heart aches with such tenacity I know not how to describe it. I see the world mocking me and jeering. There is no comfort, no solace. Even bone of my bone, flesh of my flesh is of no comfort. She causes me such strife and pain.
Where are you Lord? I call out in utter despair and do not hear your voice. I do not feel your warm embrace. My eyes well with tears and stream down my face. I am no man, I am but a lost child. When will you raise me up? How long oh Lord must I suffer? Will you allow the enemy to tear me apart? If so then give me the strength to endure in your Holy name. Make my misery and down fall so public that the whole world will know it that I may be a testimony to you. Lord how do I thank you for this? How do I praise your name when you bring ruin upon me? I offer not lip service, but genuine faith. Praise be to the Lord for He is good. Though we may be afflicted and suffer cruel injustice, we are redeemed by the blood of Christ. None of us Lord is perfect, all deserve a sinner's death. Yet, you in Christ Jesus our Lord and savior made us blameless in your sight. The Lord is truly faithful. Though all mankind forsake me, I will rejoice gladly for the Lord shall never leave me.
She is leaving today Lord. Watch over her and draw her back to you. Do not let her fall into temptations. Do not afflict me any more. Love her as you do and show her mercy and kindness. Circumcise her heart and mind and ears. May she come to see you as I do and better, for I am but beginning to see you. Bless her in all she does and if it is your will restore her to me, for I love her dearly.
The Martyrdom of Polycarp
A young man named Germanicus was martyred at the hands of beasts. He was offered out of this death on account of his youth, but dragged the beast nearer to him to speed to God.
Quintus of Phrygia went voluntarily to the slaughter, but lost heart at the sight of the animals. He recanted and offered incense to the false gods of the Romans. For this reason, and for the fact that it is contrary to the gospel, men ought not offer themselves up spontaneously.
When the men caught Polycarp they were surprised that the death of such an old man was such urgent business. The governor asked Polycarp to renounce Christ, or even just utter "down with the infidels" to be free of punishment. But, Polycarp swept his hand at the heathen crowd and uttered "down with the infidels". The governor then threatened Polycarp with beasts and Polycarp called them up. He threatened Polycarp with fire and still Polycarp showed no fear. He was 86 years old at this time. Polycarp then prayed to God as he was attached to the pyre. The fire was lit, but would not burn high enough to kill Polycarp. Polycarp was then stabbed to death. The blood of Polycarp poured out of his body and put the flames out and the crowd was amazed.
Polycarp was the bishop of Smyrna, appointed there by the apostle, St. John.
Polycarp's Epistle to the Philippians
He warns the Philippians against the vapid discourses of the vulgar (heresies and the philosophies of the pagans).
A man's mind should always be bent on faith, hope and love of God and Christ, and love of neighbor.
He warns that troubles stem from the love of money. He warns against loose living.
"If we pray to the Lord to forgive us, we ourselves must be forgiving" (Early Christian Writings, 121).
We must not associate with hypocritical Christians.
We must imitate the patience of Christ and if we must suffer than we ought to give glory to God for it.
Keep yourself from even the slightest taint of wrong.
What am I to say Lord? I have been made a fool, a disgrace, There is no love or respect. I am chastised for every action, for every word. The Lord has called me to love a woman who despises me. Turn your eyes upon me in mercy. Lord, my heart is failing. I have no joy in me. Why do you so easily take what I hold most dear? Lord I give it to you willingly, though I choke back these tears. My soul is in utter anguish and my heart aches with such tenacity I know not how to describe it. I see the world mocking me and jeering. There is no comfort, no solace. Even bone of my bone, flesh of my flesh is of no comfort. She causes me such strife and pain.
Where are you Lord? I call out in utter despair and do not hear your voice. I do not feel your warm embrace. My eyes well with tears and stream down my face. I am no man, I am but a lost child. When will you raise me up? How long oh Lord must I suffer? Will you allow the enemy to tear me apart? If so then give me the strength to endure in your Holy name. Make my misery and down fall so public that the whole world will know it that I may be a testimony to you. Lord how do I thank you for this? How do I praise your name when you bring ruin upon me? I offer not lip service, but genuine faith. Praise be to the Lord for He is good. Though we may be afflicted and suffer cruel injustice, we are redeemed by the blood of Christ. None of us Lord is perfect, all deserve a sinner's death. Yet, you in Christ Jesus our Lord and savior made us blameless in your sight. The Lord is truly faithful. Though all mankind forsake me, I will rejoice gladly for the Lord shall never leave me.
She is leaving today Lord. Watch over her and draw her back to you. Do not let her fall into temptations. Do not afflict me any more. Love her as you do and show her mercy and kindness. Circumcise her heart and mind and ears. May she come to see you as I do and better, for I am but beginning to see you. Bless her in all she does and if it is your will restore her to me, for I love her dearly.
The Martyrdom of Polycarp
A young man named Germanicus was martyred at the hands of beasts. He was offered out of this death on account of his youth, but dragged the beast nearer to him to speed to God.
Quintus of Phrygia went voluntarily to the slaughter, but lost heart at the sight of the animals. He recanted and offered incense to the false gods of the Romans. For this reason, and for the fact that it is contrary to the gospel, men ought not offer themselves up spontaneously.
When the men caught Polycarp they were surprised that the death of such an old man was such urgent business. The governor asked Polycarp to renounce Christ, or even just utter "down with the infidels" to be free of punishment. But, Polycarp swept his hand at the heathen crowd and uttered "down with the infidels". The governor then threatened Polycarp with beasts and Polycarp called them up. He threatened Polycarp with fire and still Polycarp showed no fear. He was 86 years old at this time. Polycarp then prayed to God as he was attached to the pyre. The fire was lit, but would not burn high enough to kill Polycarp. Polycarp was then stabbed to death. The blood of Polycarp poured out of his body and put the flames out and the crowd was amazed.
Sunday, June 1, 2008
Brief Notes on Ignatius of Antioch (A)
(Originally Written June 1, 2008 in the Journal)
Ignatius of Antioch
Ignatius was the third bishop of Antioch. He wrote seven letters on the way to his martyrdom in Rome. Polycarp, the bishop of Smyrna, preserved the letters of Ignatius and spread them through the Church. Ignatius' letter to the Romans was the most widely known letter of his to the early church. The other six were to fight against Jewish heresy and the heresy of Docetism, which denies the trueness of Christ's humanity. Ignatius focuses heavily on martyrdom, drawing from the book of the Maccabees, which was included in the Septuagint. Ignatius has Gnostic tones, but heavily denies the Docetism that is used in Gnostic teaching. Ignatius attacks the Judaizing of Christianity.
Ignatius' Epistle to the Ephesians
Ignatius looks forward to his martyrdom in Rome for "the name and the Hope we all share". He states, "trusting through your prayers to be granted an encounter with the wild beasts at Rome - a boon that will enable me to become a true disciple" (Early Christian Writings, 61).
He tells the Ephesians that because Jesus Christ has granted such glory to them they must in turn give glory to Christ.
He tells them to be sanctified by submitting to their bishop and clergy. He tells them that this submission is not an order because he does not have the authority. He claims his lack of authority is on account of him being a beginner in being a disciple.
We can have no life apart from Christ.
Christ represents the mind of the Father. The bishops represent the mind of Christ. The bishops are sent by God. Our actions to them are actions to God himself.
He warns them to guard against heresy.
Carnal men are incapable of acting spiritually. Likewise, spiritual men are incapable of acting carnally.
We must pray for mankind unceasingly so that repentance can lead them to God.
We can show the unbelieving crowd their error by repaying malice with kindness. They will know our brotherhood by our forbearance.
Corporate faith causes Satan's interference to crumble.
Life begins with faith and ends in love.
We must practice what we profess if we are to instruct others.
The cross offends the unbelievers, but is salvation and eternal life to us.
Ignatius of Antioch
Ignatius was the third bishop of Antioch. He wrote seven letters on the way to his martyrdom in Rome. Polycarp, the bishop of Smyrna, preserved the letters of Ignatius and spread them through the Church. Ignatius' letter to the Romans was the most widely known letter of his to the early church. The other six were to fight against Jewish heresy and the heresy of Docetism, which denies the trueness of Christ's humanity. Ignatius focuses heavily on martyrdom, drawing from the book of the Maccabees, which was included in the Septuagint. Ignatius has Gnostic tones, but heavily denies the Docetism that is used in Gnostic teaching. Ignatius attacks the Judaizing of Christianity.
Ignatius' Epistle to the Ephesians
Ignatius looks forward to his martyrdom in Rome for "the name and the Hope we all share". He states, "trusting through your prayers to be granted an encounter with the wild beasts at Rome - a boon that will enable me to become a true disciple" (Early Christian Writings, 61).
He tells the Ephesians that because Jesus Christ has granted such glory to them they must in turn give glory to Christ.
He tells them to be sanctified by submitting to their bishop and clergy. He tells them that this submission is not an order because he does not have the authority. He claims his lack of authority is on account of him being a beginner in being a disciple.
We can have no life apart from Christ.
Christ represents the mind of the Father. The bishops represent the mind of Christ. The bishops are sent by God. Our actions to them are actions to God himself.
He warns them to guard against heresy.
Carnal men are incapable of acting spiritually. Likewise, spiritual men are incapable of acting carnally.
We must pray for mankind unceasingly so that repentance can lead them to God.
We can show the unbelieving crowd their error by repaying malice with kindness. They will know our brotherhood by our forbearance.
Corporate faith causes Satan's interference to crumble.
Life begins with faith and ends in love.
We must practice what we profess if we are to instruct others.
The cross offends the unbelievers, but is salvation and eternal life to us.
Brief Notes on Clement of Rome (B)
(Originally Written June 1, 2008 in the Journal)
Why do I turn my back on you Lord? Why do I fall so easily to temptation? I am dedicated. I give my all, but I fall so easily to the temptations. Lord forgive me for my weakness. I do not know what to do. I give this to you. Teach me to be chaste and strong in you. I disgust myself we these ways. Lord forgive this wicked sinner and cleanse him from his vile nature.
Notes on Early Christian Writings
I Clement (continued)
Clement admonishes the Corinthians for removing the bishops and deacons of their church because they were appointed by the apostles or other wise men who were appointed by Christ who was appointed by God. Thus, all those appointed were appointed by God.
He says to them it was wrong to persecute righteous men because in the Scriptures, only the wicked persecute the righteous.
He admonishes them for quarreling and extols them to become united again.
We must seek to better the community of Christ before we better ourselves and if we come to be looked upon in high esteem we must be ever the more humble.
Without love, Christianity is impossible. The perfection of love is beyond words. Let us pray to be found faultless in love.
Let us pray for those who have fallen from grace that they may be given unselfishness to submit to the Lord.
Remind them that "happy is the man the Lord reproves...for though he inflicts pain, yet afterwards he makes whole again" (Early Christian Writings, 46).
We find mercy through his holy correction.
Make us clean oh Lord with the cleansing of thy truth.
Jesus Christ is the High Priest and the Guardian of our souls.
"It is a moral duty for us to bow the head and take our seat on the stool of submission" (Early Christian Writings, 49).
Why do I turn my back on you Lord? Why do I fall so easily to temptation? I am dedicated. I give my all, but I fall so easily to the temptations. Lord forgive me for my weakness. I do not know what to do. I give this to you. Teach me to be chaste and strong in you. I disgust myself we these ways. Lord forgive this wicked sinner and cleanse him from his vile nature.
Notes on Early Christian Writings
I Clement (continued)
Clement admonishes the Corinthians for removing the bishops and deacons of their church because they were appointed by the apostles or other wise men who were appointed by Christ who was appointed by God. Thus, all those appointed were appointed by God.
He says to them it was wrong to persecute righteous men because in the Scriptures, only the wicked persecute the righteous.
He admonishes them for quarreling and extols them to become united again.
We must seek to better the community of Christ before we better ourselves and if we come to be looked upon in high esteem we must be ever the more humble.
Without love, Christianity is impossible. The perfection of love is beyond words. Let us pray to be found faultless in love.
Let us pray for those who have fallen from grace that they may be given unselfishness to submit to the Lord.
Remind them that "happy is the man the Lord reproves...for though he inflicts pain, yet afterwards he makes whole again" (Early Christian Writings, 46).
We find mercy through his holy correction.
Make us clean oh Lord with the cleansing of thy truth.
Jesus Christ is the High Priest and the Guardian of our souls.
"It is a moral duty for us to bow the head and take our seat on the stool of submission" (Early Christian Writings, 49).
Tuesday, December 5, 2006
Class and Book notes on Aquinas
(Originally written December 5, 2006 in Book 7)
Classics of Philosophy 2nd Edition
Louis P. Pojman
Summa Theologica - Thomas Aquinas
Question LXXXV: The Mode and Order of Understanding
8 Points of inquiry
1. Whether our intellect understands by abstracting species from phantasms?
2. Whether the intelligible species abstracted are what our intellect understands, or that whereby it understands?
3. Whether our intellect naturally first understands the more universal?
4. Whether our intellect can know many things at the same time?
5. Whether our intellect understands by composition and division?
6. Whether the intellect can err?
7. Whether one intellect can understand the same thing better than another?
8. Whether our intellect understands the indivisible before the divisible?
History of Philosophy I Notes
[Thomas Aquinas]
Problem of Divine Predication
1. Univocal use of language - same sense
-Riggs is a dog
-Shelby is a dog
2. Equivocal use of language - different sense
-The sun is a star
-Mel Gibson is a star
God is good. Matt is good. Is the term "good" used univocally or equivocally?
3. Analogical use of language
-The same sense in some degree but also in a different sense or degree
Immortality of the Soul
Soul is the form of the body (Aristotelian view)
Argument from desire:
All natural desires are capable of being fulfilled
We all naturally desire immortality
Therefore, immortality is capable of being fulfilled.
The soul is not dependent upon the body.
Aquinas' Psychology
The Soul has three main aspects:
1. Nutritive - nutrition, growth, reproduction
2. Sensitive - enables awareness via the senses
3. Rational - Reason and will (cognition and volition)
Aquinas' ethics
1. Happiness
- To know and contemplate God
- Complete union with God. Immediate, non discursive knowledge of God
Happiness is only possible in Heaven, but we should seek it in this life
2. Virtue
- an excellence, an act in accordance with reason, acquired by experience
Kinds of virtue
1. Moral
2. Intellectual
3. Ascetic - virtues of self-denial
4. Theological - Faith, Hope and Love
Aristotle only ascribed to Moral and Intellectual virtues
3. Law
- the ordinance of Reason for the common good, promulgated by one who has care of a community
Types of law
1. Eternal Law (governs the whole) - the sum of God's decrees
2. Natural law - that aspect of eternal law which we can know via reason
3. Divine Law - special commands given to us in Scripture
4. Human Law - man-made laws not in natural or divine law
Human laws are not necessarily moral laws. They are created merely to order society.
The first principle of Natural law is to seek the good.
Classics of Philosophy 2nd Edition
Louis P. Pojman
Summa Theologica - Thomas Aquinas
Question LXXXV: The Mode and Order of Understanding
8 Points of inquiry
1. Whether our intellect understands by abstracting species from phantasms?
2. Whether the intelligible species abstracted are what our intellect understands, or that whereby it understands?
3. Whether our intellect naturally first understands the more universal?
4. Whether our intellect can know many things at the same time?
5. Whether our intellect understands by composition and division?
6. Whether the intellect can err?
7. Whether one intellect can understand the same thing better than another?
8. Whether our intellect understands the indivisible before the divisible?
History of Philosophy I Notes
[Thomas Aquinas]
Problem of Divine Predication
1. Univocal use of language - same sense
-Riggs is a dog
-Shelby is a dog
2. Equivocal use of language - different sense
-The sun is a star
-Mel Gibson is a star
God is good. Matt is good. Is the term "good" used univocally or equivocally?
3. Analogical use of language
-The same sense in some degree but also in a different sense or degree
Immortality of the Soul
Soul is the form of the body (Aristotelian view)
Argument from desire:
All natural desires are capable of being fulfilled
We all naturally desire immortality
Therefore, immortality is capable of being fulfilled.
The soul is not dependent upon the body.
Aquinas' Psychology
The Soul has three main aspects:
1. Nutritive - nutrition, growth, reproduction
2. Sensitive - enables awareness via the senses
3. Rational - Reason and will (cognition and volition)
Aquinas' ethics
1. Happiness
- To know and contemplate God
- Complete union with God. Immediate, non discursive knowledge of God
Happiness is only possible in Heaven, but we should seek it in this life
2. Virtue
- an excellence, an act in accordance with reason, acquired by experience
Kinds of virtue
1. Moral
2. Intellectual
3. Ascetic - virtues of self-denial
4. Theological - Faith, Hope and Love
Aristotle only ascribed to Moral and Intellectual virtues
3. Law
- the ordinance of Reason for the common good, promulgated by one who has care of a community
Types of law
1. Eternal Law (governs the whole) - the sum of God's decrees
2. Natural law - that aspect of eternal law which we can know via reason
3. Divine Law - special commands given to us in Scripture
4. Human Law - man-made laws not in natural or divine law
Human laws are not necessarily moral laws. They are created merely to order society.
The first principle of Natural law is to seek the good.
Thursday, June 29, 2006
The Objectivist Ethics - 3
(Originally written June 29, 2006 in Book 3)
The Objectivist Ethics
Ayn Rand
The social principle of objectivist ethics is that since man is an end in and of himself, and every man is such an end, one ought not ever sacrifice one's self to others, nor ever sacrifice another to himself.
"The achievement of his own happiness is man's highest moral purpose" (Rand, 27)
Linehan - If happiness is the highest form of morality, then let us live as children and pursue nothing but folly. Let us be controlled by whims. There is nothing happier than a smiling child.
"Happiness is the successful state of life, suffering is the warning signal of failure, of death" (Rand, 27).
Emotions - automatic results of men's value judgements integrated by his subconscious; they are the estimates of that which furthers man's values or threatens them.
"Since man has no automatic knowledge, he can have no automatic values; since he has no innate ideas, he can have no innate value judgments" (Rand, 28).
Man's cognitive ability and emotional mechanism are tabula rasa at birth. Then the cognitive faculty provides its contents.
For those who choose values of mysticism (religious values) "his alleged happiness is the measure of his success in the service of his own destruction" (Rand, 28).
Happiness for the mystic cannot be truly called happiness or pleasure because it is merely a relief from his perpetual state of terror, which he has chosen to thrust himself into.
John Galt - "Happiness is a state of non-contradictory joy - a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your own destruction... Happiness is possible only to a rational man, the man who desires nothing but rational goals, seeks nothing but rational values and finds his joy in nothing but rational actions" (Rand, 29).
Maintenance of life is the pursuit of happiness.
While achieving happiness is the ultimate good, doing whatever makes one happy is following whims and living in the moment pure, true happiness is grabbed solely through rationality.
Hedonism is not the goal.
Happiness is the purpose, not the standard of ethics in objectivism. Whereas happiness is the standard in hedonism.
Hedonistic and altruistic ethics produce moral cannibalism.
Human good does not require human sacrifice because rational interests of men do not clash.
"The principle of trade is the only rational ethical principle for all human relationships, personal and social, private and public, spiritual and material. It is the principle of justice" (Rand, 31).
Linehan - There is no love then. Love, true love, by nature, is selfless. Therefore it cannot be rational. This is absurd. Love is not a barter system.
One must only seek to be loved for their accomplishments, not their flaws.
Linehan - Love is the exchange of soul to soul connections in spite of flaws, not a degradation of the man or woman for being flawed.
Only rationally selfish beings are capable of love. Self-esteem precedes love.
Knowledge and trade are the two great values of human society.
"The basic political principle of the objectivist ethic is no man may initiate the use of physical force against others" (Rand, 32).
The role of government is to protect man's rights, i.e., protect him from physical violence.
"Without property rights, no other rights are possible" (Rand, 32).
Capitalism, pure laissez-faire, is the only politico-economic system which fits the objectivist ethic. If man is to have a future as man, then this system must be implemented.
The three great ethical systems, the mystic, the social and the subjective have caused the mess humanity is in today.
Immorality is not the cause of our present destructive world; it is the moralities being practiced that have caused it.
The rejection of altruism is man's only hope for salvation.
The Objectivist Ethics
Ayn Rand
The social principle of objectivist ethics is that since man is an end in and of himself, and every man is such an end, one ought not ever sacrifice one's self to others, nor ever sacrifice another to himself.
"The achievement of his own happiness is man's highest moral purpose" (Rand, 27)
Linehan - If happiness is the highest form of morality, then let us live as children and pursue nothing but folly. Let us be controlled by whims. There is nothing happier than a smiling child.
"Happiness is the successful state of life, suffering is the warning signal of failure, of death" (Rand, 27).
Emotions - automatic results of men's value judgements integrated by his subconscious; they are the estimates of that which furthers man's values or threatens them.
"Since man has no automatic knowledge, he can have no automatic values; since he has no innate ideas, he can have no innate value judgments" (Rand, 28).
Man's cognitive ability and emotional mechanism are tabula rasa at birth. Then the cognitive faculty provides its contents.
For those who choose values of mysticism (religious values) "his alleged happiness is the measure of his success in the service of his own destruction" (Rand, 28).
Happiness for the mystic cannot be truly called happiness or pleasure because it is merely a relief from his perpetual state of terror, which he has chosen to thrust himself into.
John Galt - "Happiness is a state of non-contradictory joy - a joy without penalty or guilt, a joy that does not clash with any of your values and does not work for your own destruction... Happiness is possible only to a rational man, the man who desires nothing but rational goals, seeks nothing but rational values and finds his joy in nothing but rational actions" (Rand, 29).
Maintenance of life is the pursuit of happiness.
While achieving happiness is the ultimate good, doing whatever makes one happy is following whims and living in the moment pure, true happiness is grabbed solely through rationality.
Hedonism is not the goal.
Happiness is the purpose, not the standard of ethics in objectivism. Whereas happiness is the standard in hedonism.
Hedonistic and altruistic ethics produce moral cannibalism.
Human good does not require human sacrifice because rational interests of men do not clash.
"The principle of trade is the only rational ethical principle for all human relationships, personal and social, private and public, spiritual and material. It is the principle of justice" (Rand, 31).
Linehan - There is no love then. Love, true love, by nature, is selfless. Therefore it cannot be rational. This is absurd. Love is not a barter system.
One must only seek to be loved for their accomplishments, not their flaws.
Linehan - Love is the exchange of soul to soul connections in spite of flaws, not a degradation of the man or woman for being flawed.
Only rationally selfish beings are capable of love. Self-esteem precedes love.
Knowledge and trade are the two great values of human society.
"The basic political principle of the objectivist ethic is no man may initiate the use of physical force against others" (Rand, 32).
The role of government is to protect man's rights, i.e., protect him from physical violence.
"Without property rights, no other rights are possible" (Rand, 32).
Capitalism, pure laissez-faire, is the only politico-economic system which fits the objectivist ethic. If man is to have a future as man, then this system must be implemented.
The three great ethical systems, the mystic, the social and the subjective have caused the mess humanity is in today.
Immorality is not the cause of our present destructive world; it is the moralities being practiced that have caused it.
The rejection of altruism is man's only hope for salvation.
Thursday, February 2, 2006
The ethics of the Old and New Testaments
(Originally written February 2, 2006)
Moral Choices: Chapter 2
Christian Ethics
Judeo-Christian ethics has had a big impact on society since ints inception (despite recent departures)
Euthyphro dilemma (Plato raised this first in Euthyphro): is something good because God commanded it or did God command something because it is good?
The Old Testament is not a carefully arranged ethical system; it is a mixture of different types of moral reasoning.
Deontology (appeal to principles) is emphasized in the Old Testament. (The Law)
The Wisdom literature contains some utilitarian reasoning.
Since the Wisdom literature is based on the teaching of the law, so too is the utilitarian reasoning based on the Law's deontology. This utilitarian reasoning serves as a supplement to the Law's deontology.
Egoism and self-interest also supplement the deontology. This egoism and self-interest are found in passages that deal with Israel's obedience corresponding with God's bestowing of blessing on them.
Natural law is also found in the Old Testament. It is stated in Proverbs that right and wrong that right and wrong comes from observation of nature. It is also revealed through general revelation to nations without the Law.
The Law (Pentateuch) has three fundamental principles:
1) The Moral Law (10 Commandments)
2) The Civil Law
3) The Ceremonial Law
The Prophets use the Law to indict Israel
The ancient nation of Israel was a theocracy. There was no distinction between law and morality. All morality was legislated.
Israel made no distinction between personal and social ethics.
Today social and personal ethics are separated to allow for a morally relative and non-judgmental society.
Holiness is what unifies all ethics in the Old Testament.
Israel's treatment of the king, of women, of slaves and of the poor set Israel apart from the rest of the ancient Near East.
Obedience to the law was seen as loyalty to God.
During the sabbatical year a field was rested to follow the ethics of God.
New Testament ethics are not as emphatic on institutional morality and social ethics. The New Testament emphasis is on a morality for the Church.
New Testament ethics is dominated by a deontological system which states that actions, character and intentions are inherently right or wrong.
Jesus did not condemn the ethics of the Old Testament, only the interpretation of them by the Pharisees.
The ethics of the New Testament come shortly after the good news of Jesus Christ.
Love is the key theme of the New Testament ethic.
Moral Choices: Chapter 2
Christian Ethics
Judeo-Christian ethics has had a big impact on society since ints inception (despite recent departures)
Euthyphro dilemma (Plato raised this first in Euthyphro): is something good because God commanded it or did God command something because it is good?
The Old Testament is not a carefully arranged ethical system; it is a mixture of different types of moral reasoning.
Deontology (appeal to principles) is emphasized in the Old Testament. (The Law)
The Wisdom literature contains some utilitarian reasoning.
Since the Wisdom literature is based on the teaching of the law, so too is the utilitarian reasoning based on the Law's deontology. This utilitarian reasoning serves as a supplement to the Law's deontology.
Egoism and self-interest also supplement the deontology. This egoism and self-interest are found in passages that deal with Israel's obedience corresponding with God's bestowing of blessing on them.
Natural law is also found in the Old Testament. It is stated in Proverbs that right and wrong that right and wrong comes from observation of nature. It is also revealed through general revelation to nations without the Law.
The Law (Pentateuch) has three fundamental principles:
1) The Moral Law (10 Commandments)
2) The Civil Law
3) The Ceremonial Law
The Prophets use the Law to indict Israel
The ancient nation of Israel was a theocracy. There was no distinction between law and morality. All morality was legislated.
Israel made no distinction between personal and social ethics.
Today social and personal ethics are separated to allow for a morally relative and non-judgmental society.
Holiness is what unifies all ethics in the Old Testament.
Israel's treatment of the king, of women, of slaves and of the poor set Israel apart from the rest of the ancient Near East.
Obedience to the law was seen as loyalty to God.
During the sabbatical year a field was rested to follow the ethics of God.
New Testament ethics are not as emphatic on institutional morality and social ethics. The New Testament emphasis is on a morality for the Church.
New Testament ethics is dominated by a deontological system which states that actions, character and intentions are inherently right or wrong.
Jesus did not condemn the ethics of the Old Testament, only the interpretation of them by the Pharisees.
The ethics of the New Testament come shortly after the good news of Jesus Christ.
Love is the key theme of the New Testament ethic.
Wednesday, September 21, 2005
Can Man Live Without God? Chapters 10-16
(Originally written September 21, 2005 in Book 1).
Can Man Live Without God?
Ravi Zacharias
1994
Chapter 10 - Love's Labor Won
Components of meaning:
-Pursuit of wonder
-Knowledge of truth
-Love
-Security
The consummation of love comes in young adulthood.
Chapter 11 - Crossing the Bar
The search for security comes in maturity.
Chapter 12 - Getting to the truth
Modern times has seen the death of truth because truth is absolute and all absolutes are nowadays discredited. That's an absolute spoken to discredit all other absolutes. Ironic isn't it?
Three tests to see if a system is true:
1) Logical consistency
2) Empirical adequacy
3) Experiential relevance
Chapter 13 - Humanity's dilemma
Man is not intrinsically good and any optimistic philosophy that bases their views on this presupposition is sadly proved wrong by history time and time again.
The heart of man is desperately wicked.
Christianity insists God created man to be equal in dignity and essence, but not all ideas are equal. Some ideas are better than others.
"Greatness in the eyes of God is always preceded by humility before him".
Conviction of sin comes when we compare ourselves to God. Earthly greatness comes when we compare ourselves to other's low standards.
Chapter 14 - The Philosopher's Quest
Out of diversity comes unity.
The Trinity is diverse and unified. It is diverse in their personalities and unified as an all-powerful, all-loving God.
One of the great longings of humanity is to worship. Worship should involve both the spirit and truth.
Worship needs the constraints of truth so it doesn't become superstition or be reduced to mere ceremony. The truth which defines and creates something to worship is God.
Worship is coextensive with life.
Worship provides unity within all of life's diversity. It gives life the necessary tools for the ultimate fulfillment.
The pattern for unity in diversity is the Trinity.
The philosophical quest for truth and the answer of unity is found in Christ.
Chapter 15 - The Historian's Centerpiece
Christ fused the past, the present and the future together to form a Holy lifestyle. It remembers the past and looks to the future, but it acts during the present.
Christ's death provides the key to life.
Chapter 16 - The believer's treasure
"Why are we so unhappy" (as a society)? "We are a troubled civilization because the loss of a moral and spiritual center" (Zacharias, 169).
The difference between manmade utopias and heaven is the cross of Christ. Christ took on all the pain and suffering so that we could go to heaven. In manmade utopian settings suffering and pain is eliminated without being accounted for.
Can Man Live Without God?
Ravi Zacharias
1994
Chapter 10 - Love's Labor Won
Components of meaning:
-Pursuit of wonder
-Knowledge of truth
-Love
-Security
The consummation of love comes in young adulthood.
Chapter 11 - Crossing the Bar
The search for security comes in maturity.
Chapter 12 - Getting to the truth
Modern times has seen the death of truth because truth is absolute and all absolutes are nowadays discredited. That's an absolute spoken to discredit all other absolutes. Ironic isn't it?
Three tests to see if a system is true:
1) Logical consistency
2) Empirical adequacy
3) Experiential relevance
Chapter 13 - Humanity's dilemma
Man is not intrinsically good and any optimistic philosophy that bases their views on this presupposition is sadly proved wrong by history time and time again.
The heart of man is desperately wicked.
Christianity insists God created man to be equal in dignity and essence, but not all ideas are equal. Some ideas are better than others.
"Greatness in the eyes of God is always preceded by humility before him".
Conviction of sin comes when we compare ourselves to God. Earthly greatness comes when we compare ourselves to other's low standards.
Chapter 14 - The Philosopher's Quest
Out of diversity comes unity.
The Trinity is diverse and unified. It is diverse in their personalities and unified as an all-powerful, all-loving God.
One of the great longings of humanity is to worship. Worship should involve both the spirit and truth.
Worship needs the constraints of truth so it doesn't become superstition or be reduced to mere ceremony. The truth which defines and creates something to worship is God.
Worship is coextensive with life.
Worship provides unity within all of life's diversity. It gives life the necessary tools for the ultimate fulfillment.
The pattern for unity in diversity is the Trinity.
The philosophical quest for truth and the answer of unity is found in Christ.
Chapter 15 - The Historian's Centerpiece
Christ fused the past, the present and the future together to form a Holy lifestyle. It remembers the past and looks to the future, but it acts during the present.
Christ's death provides the key to life.
Chapter 16 - The believer's treasure
"Why are we so unhappy" (as a society)? "We are a troubled civilization because the loss of a moral and spiritual center" (Zacharias, 169).
The difference between manmade utopias and heaven is the cross of Christ. Christ took on all the pain and suffering so that we could go to heaven. In manmade utopian settings suffering and pain is eliminated without being accounted for.
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