
[2005, Stations of Wisdom, World Wisdom, 94, 978-0-94153218-1]
God, Reverential fear and love
Source: Faith Beyond Resentment: Fragments Catholic and Gay (2001), "Jesus' fraternal relocation of God", p. 84.
[2005, Stations of Wisdom, World Wisdom, 94, 978-0-94153218-1]
God, Reverential fear and love
Stig Bjorkman interview <!-- pages 12-14 -->
Bergman on Bergman (1970)
Context: That I wasn't interested in politics or social matters, that's dead right. I was utterly indifferent. After the war and the discovery of the concentration camps, and with the collapse of political collaborations between the Russians and the Americans, I just contracted out. My involvement became religious. I went in for a psychological, religious line... the salvation-damnation issue, for me, was never political. It was religious. For me, in those days, the great question was: Does God exist? Or doesn't God exist? Can we, by an attitude of faith, attain to a sense of community and a better world? Or, if God doesn't exist, what do we do then? What does our world look like then? In none of this was there the least political colour. My revolt against bourgeois society was a revolt-against-the-father. I was a peripheral fellow, regarded with deep suspicion from every quarter... When I arrived in Gothenburg after the war, the actors at the Municipal Theatre fell into distinct groups: old ex-Nazis, Jews, and anti-Nazis. Politically speaking, there was dynamite in that company: but Torsten Hammaren, the head of the theatre, held it together in his iron grasp.
Variant: God does not begin by asking our ability, but more of our availability. When we prove our dependability, He will in crease our capability.
As quoted in Proceedings of the International Conference on Lasers '87 (1988) edited by F. J. Duarte, p. 1165
“Just as we suffer from excess in all things, so we suffer from excess in literature; thus we learn our lessons, not for life, but for the lecture room.”
Quemadmodum omnium rerum, sic litterarum quoque intemperantia laboramus: non vitae sed scholae discimus.
Alternate translation: Not for life, but for school do we learn. (translator unknown)
Alternate translation: We are taught for the schoolroom, not for life. (translator unknown).
Source: Epistulae Morales ad Lucilium (Moral Letters to Lucilius), Letter CVI: On the corporeality of virtue, Line 12
The Necessity of the New Birth, Selected sermons of Schleiermacher https://archive.org/details/selectedsermonso00schl, translated by Mary Wilson 1890, p. 89
Context: Between the beginning of our existence and our present life and aims there lies a time in which lust was the prevailing power; in which it conceived and brought forth sin. If we are honest, we can say that there is a period on which we look back only with the feeling that we appear to ourselves to have become since then different men. That which was then our innermost I and Self has now become something far off and strange to us; and the law of divine appointment, which has now through the grace of God become the law of our life, which we love and obey, was then far off and strange. We were only aware of it as an external force, impeding the free course of our life, just as now the separate stirrings of the flesh and of sin are a force which we do not ascribe to our real life. Thus, then, it is true that one life has ceased and another has begun. But the beginning of the new life is the new birth; and this holds good universally, If any man be in Christ, he is a new creature; the old is passed away, behold all is become new.
1920s, The Ego and the Id (1923)