This Code Be Funky
Source code is a nuisance to read. But not necessarily when the comments are in French. It's when the variables seem to be in French that the trouble arises.
Thoughts for the Day
Hooker thinks arguments between Anglicans should be settled by disputation. Boy, that would make "theological presentations" more interesting.
Hooker on St. Paul:
"But consider I beseech you first as touching the Apostle, how that wherein he was so resolute and peremptory, our Lord Jesus Christ made manifest unto him by intuitive revelation, wherein there was no possibility of error. That which you are persuaded of, ye have it no otherwise than by your own probable collection, and therefore such bold asseverations as in him
were admirable , should in your mouths but argue rashness. God was not ignorant that the priests and judges, whose sentence in matters of controversy he ordained should stand, both might and oftentimes would be deceived in their judgment. Howbeit, better it was in the eye of His understanding, that sometime an erroneous sentence definitive should prevail, till the same authority perceiving such oversight, might afterwards correct or reverse it, than that strifes should have respite to grow, and not come speedily to some end" ( Laws of Ecclesiasticall Politie Preface, VI).
St. Gregory Nazianzen:
"My mind leadeth me (sith there is no other remedy) to fly and to convey myself into some corner out of sight, where I may scape from this cloudy tempest of maliciousness, whereby all parts are entered into a deadly war amongst themselves, and that little remnant of love, which was, is now consumed to nothing. The only godliness we glory in, is to find out somewhat whereby we may judge others to be ungodly. Each other's faults we observe as matter of exprobation and not of grief. By this means we are grown hateful in the eyes of the heathens themselves, and (which woundeth us the more deeply) able we are not to deny but that we have deserved their hatred. With the better sort of our own our fame and credit is clean lost. The less we are to marvel if they judge vilely of us, who although we did well would hardly allow thereof. On our backs they also build that are lewd, and which we object one against another, the same they use to our utter scorn and disgrace of us all. This we have gained by our mutual home-dissensions. This we are worthily rewarded with, which are more forward to strive than becometh men of virtuous and mild disposition" (Tr. Hooker, Preface, IX).
To the Commenters
1. Until the Roman Catholic Church produces an aetiology and ontology of homosexuality that is more in line with Scripture (1 Samuel 18, Matthew 19, and Romans 1 and related texts), the workings of nature, which Chrysostom, Aquinas, and Akinola all seem to be ignorant of, and tradition (particularly the Passion of SS. Sergius and Bacchus), it will be impossible for me to say anything measured and charitable to Roman Catholics about the theological direction of many Episcopal bishops on the issue of homosexuality. I will continue to seek their commisseration about the drift of Episcopal bishops away from belief in the Creeds or the efficacy of the Scriptures in any respect whatsoever. I know the same Spirit blows through our neighborhoods. I'll wait.
(I need to read John Boswell and Alan Bray at some point. If anyone is willing to read them first, I would love to hear what you think. The Titusonenine crowd apparently pretends they don't exist, and I need a diversity of opinions to consider in future disputations.)
2. Anna, the problem is that the bishops have not given anything more than wishy-washy statements about why they believe as they do. I have met a few of their theological experts, who give slightly better but not particularly complete answers. I genuinely want to be instructed by them rather than by bloggers (despite the great potential talent in that sphere.)
3. It is true we have no common deposit of faith in the sense I think you mean, but lex orandi, lex credendi is very strong in us. Thus, I am most worried about the gradual move away from the Benedictine influences in our liturgy. I also am shocked by the replacement of the Creed in some places by "a mission statement," even one taken directly from the Scriptures. Apparently, we also have become divorced from the useful hermeneutic which Hooker laid down. By the way, GZT, have you ever read Chrysostom's Peri hierosynes . What did you think of it?
And now that I've written so many bothersome things, adieu.
ESA(20050721.1)
Source code is a nuisance to read. But not necessarily when the comments are in French. It's when the variables seem to be in French that the trouble arises.
Thoughts for the Day
Hooker thinks arguments between Anglicans should be settled by disputation. Boy, that would make "theological presentations" more interesting.
Hooker on St. Paul:
"But consider I beseech you first as touching the Apostle, how that wherein he was so resolute and peremptory, our Lord Jesus Christ made manifest unto him by intuitive revelation, wherein there was no possibility of error. That which you are persuaded of, ye have it no otherwise than by your own probable collection, and therefore such bold asseverations as in him
were admirable , should in your mouths but argue rashness. God was not ignorant that the priests and judges, whose sentence in matters of controversy he ordained should stand, both might and oftentimes would be deceived in their judgment. Howbeit, better it was in the eye of His understanding, that sometime an erroneous sentence definitive should prevail, till the same authority perceiving such oversight, might afterwards correct or reverse it, than that strifes should have respite to grow, and not come speedily to some end" ( Laws of Ecclesiasticall Politie Preface, VI).
St. Gregory Nazianzen:
"My mind leadeth me (sith there is no other remedy) to fly and to convey myself into some corner out of sight, where I may scape from this cloudy tempest of maliciousness, whereby all parts are entered into a deadly war amongst themselves, and that little remnant of love, which was, is now consumed to nothing. The only godliness we glory in, is to find out somewhat whereby we may judge others to be ungodly. Each other's faults we observe as matter of exprobation and not of grief. By this means we are grown hateful in the eyes of the heathens themselves, and (which woundeth us the more deeply) able we are not to deny but that we have deserved their hatred. With the better sort of our own our fame and credit is clean lost. The less we are to marvel if they judge vilely of us, who although we did well would hardly allow thereof. On our backs they also build that are lewd, and which we object one against another, the same they use to our utter scorn and disgrace of us all. This we have gained by our mutual home-dissensions. This we are worthily rewarded with, which are more forward to strive than becometh men of virtuous and mild disposition" (Tr. Hooker, Preface, IX).
To the Commenters
1. Until the Roman Catholic Church produces an aetiology and ontology of homosexuality that is more in line with Scripture (1 Samuel 18, Matthew 19, and Romans 1 and related texts), the workings of nature, which Chrysostom, Aquinas, and Akinola all seem to be ignorant of, and tradition (particularly the Passion of SS. Sergius and Bacchus), it will be impossible for me to say anything measured and charitable to Roman Catholics about the theological direction of many Episcopal bishops on the issue of homosexuality. I will continue to seek their commisseration about the drift of Episcopal bishops away from belief in the Creeds or the efficacy of the Scriptures in any respect whatsoever. I know the same Spirit blows through our neighborhoods. I'll wait.
(I need to read John Boswell and Alan Bray at some point. If anyone is willing to read them first, I would love to hear what you think. The Titusonenine crowd apparently pretends they don't exist, and I need a diversity of opinions to consider in future disputations.)
2. Anna, the problem is that the bishops have not given anything more than wishy-washy statements about why they believe as they do. I have met a few of their theological experts, who give slightly better but not particularly complete answers. I genuinely want to be instructed by them rather than by bloggers (despite the great potential talent in that sphere.)
3. It is true we have no common deposit of faith in the sense I think you mean, but lex orandi, lex credendi is very strong in us. Thus, I am most worried about the gradual move away from the Benedictine influences in our liturgy. I also am shocked by the replacement of the Creed in some places by "a mission statement," even one taken directly from the Scriptures. Apparently, we also have become divorced from the useful hermeneutic which Hooker laid down. By the way, GZT, have you ever read Chrysostom's Peri hierosynes . What did you think of it?
And now that I've written so many bothersome things, adieu.
ESA(20050721.1)
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