I can truly say that all the cares and anxieties, the trials and disappointments of my whole life, are light, when balanced with my sufferings in childhood and youth from the theological dogmas which I sincerely believed, and the gloom connected with everything associated with the name of religion.
Doubtless Catherine marked the difference between her friends, as one came in and the other went out. The contrast resembled what you see in exchanging a bleak, hilly, coal country for a beautiful fertile valley; and his voice and greeting were as opposite as his aspect.
So he'll never know how much love: not because he's handsome, Nelly, but because he's more myself, than I own. I do not know that our souls are made, but they are equal, and Linton is as different from mine as a moonbeam is different from lightning, fire or ice.
But there's this one difference: one is gold put to the use of paving-stones, and the other is tin polished to ape a service of silver. Mine has nothing valuable about it; yet I shall have the merit of making it go as far as such poor stuff can go. His had first-rate qualities, and they are lost, rendered worst than unavailing.
If you get rid of the four-layered neurotic shield, the armor that covers the characterological lie about life, how can you talk about Â“enjoyingÂ” this Pyrrhic victory? The person gives up something restricting and illusory, it is true, but only to come face to face with something even more awful: genuine despair. Full humanness means full fear and trembling, at least some of the waking day. When you get a person to emerge into life, away from his dependencies, his automatic safety in the cloak of someone else's power, what joy can you promise him with the burden of his aloneness? When you get a person to look at the sun as it bakes down on the daily carnage taking place on earth, the ridiculous accidents, the utter fragility of life, the powerÂlessness of those he thought most powerfulÂ—what comfort can you give him from a psychotherapeutic point of view? Luis Buimel likes to introduce a mad dog into his films as counterpoint to the secure daily routine of repressed living. The meaning of his symÂbolism is that no matter what men pretend, they are only one acÂcidental bite away from utter fallibility. The artist disguises the incongruity that is the pulse-beat of madness but he is aware of it. What would the average man do with a full consciousness of abÂsurdity? He has fashioned his character for the precise purpose of putting it between himself and the facts of life; it is his special tour-de-force that allows him to ignore incongruities, to nourish himself on impossibilities, to thrive on blindness. He accomplishes thereby a peculiarly human victory: the ability to be smug about terror. Sartre has called man a "useless passion" because he is so hopelessly bungled, so deluded about his true condition. He wants to be a god with only the equipment of an animal, and so he thrives on fantasies. As Ortega so well put it in the epigraph we have used for this chapter, man uses his ideas for the defense of his existence, to frighten away reality. This is a serious game, the defense of one's existenceÂ—how take it away from people and leave them joyous?
Theology is about God, and God is Spirit Â… we have accumulated a lot of experience in the Christian community of persons treating theology as a subject in which God is studied in the ways we are taught to study in our schoolsÂ—acquiring information that we can use, or satisfying our curiosity, or obtaining qualifications for a job or profession. There are, in fact, a lot of people within and outside formal religious settings who talk and write a lot about spirituality, things of the spirit or the soul or higher things, but are not interested in God. There is a wonderful line in T. H. WhiteÂ’s novel of King Arthur (The Once and Future King), in which Guinevere in her old age becomes the abbess of a convent: Â‘she was a wonderful theologian but she wasnÂ’t interested in God.Â’ It happens.
In short, a private education seems the most natural method for the forming of a virtuous man; a public education for making a man of business. The first would furnish out a good subject for PlatoÂ’s republic, the latter a member for a community overrun with artifice and corruption.
The Lord raised up the Founding Fathers. He it was who established the Constitution of this land Â— the greatest document of freedom ever written. This God-inspired Constitution is not outmoded. It is not an outdated Â“agrarian documentÂ” as some of our would-be statesmen, socialists, and fellow travelers of the godless conspiracy would have us believe. It was the Lord God who established the foundation of this nation; and woe be unto those Â— members of the Supreme Court and others Â— who would weaken this foundation.
Men who are wise, good, and honest, who will uphold the Constitution of the United States in the tradition of the Founding Fathers, must be sought for diligently. This is our hope to restore government to its rightful role. I fully believe that we can turn things around in America if we have the determination, the morality, the patriotism, and the spirituality to do soÂ… I further witness that this land Â— the Americas Â— must be protected, its Constitution upheld, for this is a land foreordained to be the Zion of our God. He expects us as members of the Church and bearers of His priesthood to do all we can to preserve our liberty.
The right for the right's sake is the motto which everyone should take for his own life. With that as a standard of value we can descend into our hearts, appraise ourselves, and determine in how far we already are moral beings, in how far not yet.
And here you will stay, Gandalf the Grey, and rest from journeys. For I am Saruman the Wise, Saruman the Ring-maker, Saruman of Many Colors! I looked then and saw that his robes, which had seemed white, were not so, but were woven of all colors, and if he moved they shimmered and changed hue so that the eye was bewildered.