Daniel 4:34-37.
Commentaries
Sämtliche Werken, ed. Josef Nadler (1949-1957), vol. III, p. 231.
The Tragic Sense of Life (1913), VIII : From God to God
Context: Not by way of reason, but only by way of love and suffering, do we come to the living God, the human God. Reason rather separates us from Him. We cannot first know Him in order that afterward we may love Him; we must begin by loving Him, longing for Him, hungering after Him, before knowing Him. The knowledge of God proceeds from the love of God, and this love has little or nothing of the rational in it. For God is indefinable. To seek to define Him is to seek to confine Him within the limits of our mind — that is to say, to kill Him. In so far as we attempt to define Him, there rises up before us — Nothingness.
"The Emotional Factor"
1920s, Why I Am Not a Christian (1927)
Source: The White Stone (1905), Ch. III, p. 135
Context: The gods conform scrupulously to the sentiments of their worshippers: they have reasons for so doing. Pay attention to this. The spirit which favoured the accession in Rome of the god of Israel was not merely the spirit of the masses, but also that of the philosophers. At that time, they were nearly all Stoics, and believed in one god alone, one on whose behalf Plato had laboured and one unconnected by tie of family or friendship with the gods of human form of Greece and Rome. This god, through his infinity, resembled the god of the Jews. Seneca and Epictetus, who venerated him, would have been the first to have been surprised at the resemblance, had they been called upon to institute a comparison. Nevertheless, they had themselves greatly contributed towards rendering acceptable the austere monotheism of the Judaeo-Christians. Doubtless a wide gulf separated Stoic haughtiness from Christian humility, but Seneca's morals, consequent upon his sadness and his contempt of nature, were paving the way for the Evangelical morals. The Stoics had joined issue with life and the beautiful; this rupture, attributed to Christianity, was initiated by the philosophers. A couple of centuries later, in the time of Constantine, both pagans and Christians will have, so to speak, the same morals and philosophy. The Emperor Julian, who restored to the Empire its old religion, which had been abolished by Constantine the Apostate, is justly regarded as an opponent of the Galilean. And, when perusing the petty treatises of Julian, one is struck with the number of ideas this enemy of the Christians held in common with them. He, like them, is a monotheist; with them, he believes in the merits of abstinence, fasting, and mortification of the flesh; with them, he despises carnal pleasures, and considers he will rise in favour with the gods by avoiding women; finally, he pushes Christian sentiment to the degree of rejoicing over his dirty beard and his black finger-nails. The Emperor Julian's morals were almost those of St. Gregory Nazianzen. There is nothing in this but what is natural and usual. The transformations undergone by morals and ideas are never sudden. The greatest changes in social life are wrought imperceptibly, and are only seen from afar. Christianity did not secure a foothold until such time as the condition of morals accommodated itself to it, and as Christianity itself had become adjusted to the condition of morals. It was unable to substitute itself for paganism until such time as paganism came to resemble it, and itself came to resemble paganism.
Fluther Good, Act 1
The Plough and the Stars (1926)
I Think I'll Sit This One Out (1939)
Context: It is a sensible military tactic to recognize the enemy before you shoot. The common enemy is the animality in man, and not the men here and there who are behaving like animals at the moment. Neither science nor prayer nor force will save us. What will save us is the reason that enables men, in ancient Israel and modern America, to choose between guns and butter, and to choose well. When we have produced men of reason, we shall have a world of reason, and the Hitlers will disappear. As long as we produce men of force we shall have a world of force, and the Hitlers, whoever wins the wars, will carry the day.
Society may make many demands on me, as long as it keeps me out of the cave. It may take my property. It may take my life. But when it puts me back into the cave I must say, politely but firmly, to hell with society. My ancestors were cannibals without benefit of parliaments.
Source: Reasonable Faith: Christian Truth and Apologetics (1994), p. 37.
