Re: KK Hovercraft Service in Borneo launched
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776. Ne timeas pusillus grex.168 Timore et tremore.169--Quid ergo? Ne timeas
modo timeas. Fear not, provided you fear; but if you fear not, then fear.
Qui me recipit, non me recipit, sed eum qui me misit.170
Nemo scit, neque Filius.171
Nubes lucida obumbravit.172
Saint John was to turn the hearts of the fathers to the children, and Jesus
Christ to plant division. There is not contradiction.
777. The effects in communi and in particulari. The semi-Pelagians err in
saying of in communi what is true only in particulari; and the Calvinists in
saying in particulari what is true in communi. (Such is my opinion.)
778. Omnis Judaea regio, et Jerosolmymi universi, et baptizabantur.173
Because of all the conditions of men who came there.
From these stones there can come children unto Abraham.
779. If men knew themselves, God would heal and pardon them. Ne convertantur
et sanem eos, et dimittantur eis peccata.174
780. Jesus Christ never condemned without hearing. To Judas: Amice, ad guid
venisti?[175] To him that had not on the wedding garment, the same.
781. The types of the completeness of the Redemption, as that the sun gives
light to all, indicate only completeness; but the types of exclusions, as of
the Jews elected to the exclusion of the Gentiles, indicate exclusion.
"Jesus Christ the Redeemer of all." Yes, for He has offered, like a man who
has ransomed all those who were willing to come to Him. If any die on the
way, it is their misfortune; but, so far as He was concerned, He offered
them redemption. That holds good in this example, where he who ransoms and
he who prevents death are two persons, but not of Jesus Christ, who does
both these things. No, for Jesus Christ, in the quality of Redeemer, is not
perhaps Master of all; and thus, in so far as it is in Him, He is the
Redeemer of all.
When it is said that Jesus Christ did not die for all, you take undue
advantage of a fault in men who at once apply this e
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not the esteem of men. He values human reason so highly that, whatever
advantages he may have on earth, he is not content if he is not also ranked
highly in the judgement of man. This is the finest position in the world.
Nothing can turn him from that desire, which is the most indelible quality
of man's heart.
And those who must despise men, and put them on a level with the brutes, yet
wish to be admired and believed by men, and contradict themselves by their
own feelings; their nature, which is stronger than all, convincing them of
the greatness of man more forcibly than reason convinces them of their
baseness.
405. Contradiction.--Pride counterbalancing all miseries. Man either hides
his miseries, or, if he disclose them, glories in knowing them.
406. Pride counterbalances and takes away all miseries. Here is a strange
monster and a very plain aberration. He is fallen from his place and is
anxiously seeking it. This is what all men do. Let us see who will have
found it.
407. When malice has reason on its side, it becomes proud and parades reason
in all its splendour. When austerity or stern choice has not arrived at the
true good and must needs return to follow nature, it becomes proud by reason
of this return.
408. Evil is easy, and has infinite forms; good is almost unique. But a
certain kind of evil is as difficult to find as what we call good; and often
on this account such particular evil gets passed off as good. An
extraordinary greatness of soul is needed in order to attain to it as well
as to good.
409. The greatness of man.--The greatness of man is so evident that it is
even proved by his wretchedness. For what in animals is nature, we call in
man wretchedness, by which we recognise that, his nature being now lik
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in this last way that we know first principles; and reason, which has no
part in it, tries in vain to impugn them. The sceptics, who have only this
for their object, labour to no purpose. We know that we do not dream, and,
however impossible it is for us to prove it by reason, this inability
demonstrates only the weakness of our reason, but not, as they affirm, the
uncertainty of all our knowledge. For the knowledge of first principles, as
space, time, motion, number, is as sure as any of those which we get from
reasoning. And reason must trust these intuitions of the heart, and must
base them on every argument. (We have intuitive knowledge of the
tri-dimensional nature of space and of the infinity of number, and reason
then shows that there are no two square numbers one of which is double of
the other. Principles are intuited, propositions are inferred, all with
certainty, though in different ways.) And it is as useless and absurd for
reason to demand from the heart proofs of her first principles, before
admitting them, as it would be for the heart to demand from reason