St Augustine had many of the same questions that we hear atheists and agnostics raise today, such as: How can intelligent and sophisticated men believe in superstitions about an Almighty God? How can God be Almighty when sin has such a hold in the world? What is the nature of evil? […]
Hesiod is a grouchy old farmer who mistrusts ‘lords’” but does not advocate changing the society. “He believes in justice, honesty, conventional piety, self-reliance, self-denial, foresight, and above all, WORK. He dislikes city folk, the sea, women, gossip and LAZINESS. He delivers a maxim like ‘Don’t urinate where the Sun can see you’ with the same earnest convict that he advises judges not to take bribes, his brother to avoid pride, and the farmer to get two nine-year-old oxen and a forty-year-old hired hand. […]
The original Pinocchio was very different from the happy-go-lucky Disney and Jordan Peterson Pinocchio. Although the Disney movie included the most memorable most memorable stories of the original, the short length of the movie fails to render the deeply penitential tone of the original, which emphasizes how daily struggle is needed to replace bad habit with good habits, how salvation and spiritual growth is never instantaneous but is rather a life long-term process, where for every two steps forward we take one step backwards. The original rebellious Pinocchio was much more of a rogue than the pleasant Disney, he is a juvenile delinquent from the moment he has been carved. […]
The basic plot of the book is our young man Lucius spies a witch who has learned to transform herself into various types of birds. When she is gone, he tries out the same potions, but by grabbing the wrong flask, he is turned into a donkey, not a talking donkey, but a braying donkey who has kept his human intelligence and human tastes. Though there are scattered penitential regrets, mostly our donkey is able to spy on the crimes and indiscretions of both robbers and cheating lovers to provide the reader with many titillating tales. In the final chapter, the goddess Isis appears to him in a dream, telling him what he needs to do to be transformed back into a human. […]
How should this two-fold Love of God and love of neighbor affect how we enforce moral laws in our faith and civil communities? When should these be enforced?
Simply put, in the Judeo-Christian tradition, they should be enforced so they increase in our hearts the two-fold Love of God and neighbor. This certainly means we should discourage sexual abuse and punish serious sexual abuse that is proven. Certainly, it means we should seek to be compassionate rather than cruel, because compassion is loving, while cruelty is hateful. […]
Obedience precedes repentance in the Ladder of Divine Ascent. Without obedience, there is no repentance. With repentance comes obedience. When we sinned, we did not obey; now we repent, and obey. It is interesting that in the Decalogue the commandment of honor our father and our mother, and all those in authority, connects the commands to Love God with all our heart and with all of our soul and with all of our everything to the commands to love our neighbor as ourselves.
Step 4.3 As John Climacus teaches us, in obedience we renounce our desires, what we want, what we need: “Obedience is unquestioning movement, voluntary death, a life free of curiosity, carefree danger, unprepared defense before God, fearlessness of death, a safe voyage, a sleeper’s progress. Obedience is the tomb of the will and the resurrection of humility.” […]
Folly reminds us of the tension between the vulgar and the devout. “The pious, since they aim primarily at what is almost alien to the crass senses, are numbed and stunned by the sensual. In contrast, the ordinary person gravitates towards them.” Thus, many negligent people value bodily sensations such as “sex, love of food, sleep, anger, pride, and envy. The pious wage a constant war against these urges, whereas the vulgar crowd considers that without them life has no real existence.” […]
We will tell the stories of General Longstreet and the Union Major Merrill. General James Longstreet, a former Confederate general who had become a pariah in the South when he changed his party affiliation to Lincoln’s Republican Party, tried to prevent the insurrection in New Orleans. For his second posting during Reconstruction, Major Merrill attempted to reverse the insurrection of parishes on the outskirts of New Orleans. […]
Major Merrill says that he knew that the “Ku Klux Klan is much greater in numbers than is commonly supposed, and that a large number of the most respectable people in the county are more or less intimately connected with it. The debauched sentiment of the old slave-holding communities sees no great offense in whipping a negro for being a radical. The old sentiment is rife, where differences of opinion are settled by killing the man who dares to disagree with them.” […]
St Nicodemus teaches us that the speech of Christians who laugh at ribald jokes “is corrupted, since they fill their speech with obscene, indecent, shameless, and meretricious words.” Likewise, regarding Christians who laugh at ribald jokes, “their thought is corrupted.” “Just as their words are crude and lewd, so also the thoughts and ideas in their souls are crude and lewd.” “Speech is a mirror, image, and imprint of the thoughts and inner disposition of the heart.” “He who utters obscene words churns up filth, mud and manure, which is spread first to himself, and then to those who hear it.” […]
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