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whitehotharlots · 4 years ago

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Dr. Seuss, cruel power, and our terrifying future

If you’ve been online in the last few days, you’ve no doubt been informed that the company that controls the work of Dr. Seuss is putting six of his lesser books out of print and pulling them from shops. Today, it was reported that they are partnering with major online retailers to prevent these platforms from selling even used copies of the books. And this was all in response to a predictably shitty academic article that counted the number of characters in Seuss books and found--gasp--that most of them were white, that the non-white characters who are present are still offensive, and also that there was secret racial coding in works such as Horton Hears a Who, which are racist in spite of not featuring any human characters.

Now, one might wonder how a children’s illustrator could have represented racial diversity in simple line drawings without including symbols that could, when taken intentionally out of context several decades later, avoid being considered offensive. If you’re asking that question, you don’t know how these things work. Despite the patina of scientism, “scholarly” pieces such as this always start from the assumption of offensiveness. Their authors know any accusations will stick, no matter how absurd, self-contradictory, or even non-existent they may be. All you got to do is toss in some numbers to make it look real official-like, then it becomes objective proof.

This is all a con, and everyone knows it.

John Dolan had a great observation on an episode of the War Nerd podcast over the summer, back when everyone was tearing down statues. Paraphrasing, he said that people who do stuff like this realize that they're not actually accomplishing anything. That's not the intention. The reason you deface monuments is to demonstrate to everyone that you can.

Dr. Seuss is a ripe target for today's mob because no one seriously believes that his work is harmful. There are literally thousands of children's books, old and new, that you could plausibly claim are more offensive. They're doing this because it's so unintuitive and alienating. The fact that this seems--and is--so unnecessary and absurd makes it a much more profound statement of cultural dominance. Amazon and Ebay must take social justice very seriously if they’re willing to do something so unnecessary!

But, ahh, I'm sure the pedants are itching to point out that ACTUALLY it's not censorship. No sir. It's just a corporate trust banning several works of culturally important children's literature in response to an obscure academic article and then working with retail platforms to ban the private re-sale of the book. That's totally not censorship, because, umm, the government didn't do it directly. That's a super smart point and you should pat yourself on the back for making it. Everyone is very impressed.

That this ban did not come from a formal government dictate does not obscure the fact that it’s part of a broad cultural-political project that’s embedded within the Democratic party. The internet’s army of Democrat scolds were uniform and effusive in their praise of it. Republicans were equally uniform in their denunciation. If you’re a Democrat, this is your brand. In the minds of the average voter, this is what you stand for. And, since you’re unlikely to accomplish anything else beyond this, that’s not an unfair appraisal of you and your beliefs.

Semantics aside, the precedent here is terrifying. The petty cruelty is astounding. This is the start of a broader and significantly more dangerous phase of wokeness.

If you're reading this blog, you are no doubt aware that claims of offensiveness are arbitrary. Any person can, conceivably, take offense at any work of art. This isn't necessarily a mean or selfish reaction--sometimes something rubs you the wrong way. But a foundational tenet of liberalism was, until very recently, the realization that just because you yourself don't like something, that does not give you the right to completely dismiss it. It especially does not give you the moral clearance to deny others access to it.

Instead of seeking to universalize personal taste, there used to exist formal and semi-formal mechanisms for adjudicating the artistic merit of potentially offensive pieces, and then establishing a consensus in regards to their worthiness and people's potential access to them. These systems were imperfect and reflected the prejudices of their times, as all systems of apperception are bound be. But instead of seeking to adjust them, replace them with systems that are more inclusive and humanistic, we've decided to junk them entirely in favor of a full and proud embrace of narcissistic standpoint valuation.

The old systems always took into account the age, context, intention, and critical reception of older works. The new system regards these very criteria as malignant. Now, all you need is for one piece of criticism to gain traction, and that's it, there's no pushing back against it--it's not a consensus but a declaration, and you either agree with it or you're in favor of erasing identities and making vulnerable people feel unsafe. The criticized works are now evil. The handful of companies that control our access to media now face a heavy monetary and social incentive to get rid of them.

The censorship isn't going to stop, and they're starting to prioritize banning works not according to how "harmful" they may be but by how much the act of banning them will upset and sadden people. I'm sure, by pure coincidence, works that commit the crime of fostering class consciousness will be high up on the list--Steinbeck's about to finally get his comeuppance. And, of course, the political reaction to this is going to be historic.

Covid vaccines are rolling out and stimulus is not coming. The meager checks on our everyday cruelty--eviction and foreclosure bans, debt relief, elevated unemployment insurance--are all about to get yanked away, replaced with nothing. The jobs aren't coming back, and many of those that remain will soon turn into gig work. Millions of people will be forced out of their homes. Millions will lose healthcare. And the very best our ruling party has been able to do in response is ban Dr. Seuss and get Aunt Jemima removed from the box of pancake mix. God help us all come 2024.

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maggyme13 · 4 years ago

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Sugar (12/?)

AN: Sorry for the long wait. But here finally is the next chapter of Sugar. As you might now, I am working as an wood-working apprentice and we have extremele much work to do at the moment. SO I had no energy or time to write. I hope it will get better in the near future.

Wordcount: around 1200

Warnings: heartbreak, angst

Masterlist

Sugar- Masterlist

Part 11

Knowing this could easily turn into a two or even three week long stay, you packed enough of everything and even called a pharmacy in Charming to see if they had your mothers medicine in stock and how long it would take to order.

Luckily they had more than enough in stock and within two hours the little group of the three of you were on the road. With Bucky driving your rental, your mother on the passenger-seat and you in the back with your dog, explaining to your aunt what had happened and asking her to look after your house.

She promised and was very understanding, she knew how your brother ticked, and promised to look after the house until you or your Ma returned.

Bucky had informed Loki about your change of housing (and everything around that), while you were packing the bags. He had promised that it was no problem; your Ma still promised to bake him a huge pie as thanks.

And so, you crossed the Charming County limits for the third time within a week and you hated it and knew a lot of places you would rather be; one of those was the camp you had stayed at with Monty and Bob.

Within seconds of crossing the boarder, the SUV was surrounded by the Motorcycle-crew of your brother. The group of you was escorted to your destination.

“As much as I want to tell you to just drive, follow them and hope we are not aiming for the clubhouse.”, you sighted.

“Got it.”, Bucky answered and your mother piped in as well.

“As much as I love my son. I will not stay in that house. I don´t need to see his bed-bunnies.”

“If he does, I pay for a motel-room Ma, and no arguments. I will not stay 24 / 7 in the vicinity of someone who hates me.”, you declared.

Unfortunately though did you have not other choice than to stay with your brother, he (or his club) had managed to persuade everyone in the city to not rent to you or Bucky. You had no idea why, because none of them seemed to be happy about the strange male staying at the clubhouse; but they kept your mouths shut and the two of you stayed away as much as possible, taking your mother with you.

It was a week before Christmas, when you got the call that would change a lot.

“(y/n)”, Bucky spoke, sitting down at the picnic table you and your Ma were sitting at, “Boss called. He, Thor and Sam are coming over for Christmas. Heimdal was able to organize a house.”

A smile crossed your face, finally you would be able to leave this damn place. “When will they land?”

“Five minutes ago. They are currently on their way here from the airport. Stopping on the way to get some groceries. Boss wants to have a meeting with you tomorrow.”

You understood what the man meant; a date and a (short) escape from your current hell.

“Thanks for the Info. What are you going to do tomorrow then?”

“Spending a day of with Sam. Thor is going to escort you and Boss. We will meet up again when they get you back here.”

.--..--..--..--.

“He is your Boss, huh?”, you heard your brother great you with a growl in his voice.

“Yes, why are you asking.”, you sighted. The small date had taken your mind of the situation at hand.

“Funny, looks for me like the two of you had a date and that was not a business one. More like he took you out of more personal reasons.”

“He is my boss. You want my employment contract?”

“Why? Does it tell me how often you have to fuck him a day?”, he spat and you could not believe what you heard.

“What?”

“Don´t be so stupid. NO one lent 75k without a good reason or payback. So, did you have to bent over and take it in the ass for him to give you the money? God knows it can´t be the mouth of yours, that´s not even good for talkin´.” A dry laugh followed his statement and the toothpick in his mouth twitched from one side to the other of his mouth.

You could not believe what just happened. Blinking in surprise you tried to find words.

“Don´t be so stupid. Ya think I don´t know what a Sugarbaby is? You are a fucking glorified whore. That you can even dare to visit Ma … Disgrace won´t even fit it.”

Shock was the only thing you felt.

“Excuse me? You may hate me, but I am still your Sister.”, you breathed.

“No Lowman sells their Body for money and I sure as hell don´t have a sister who is a whore. And Ma does not need or want a hoe as a daughter.”

“What?”, tears threatened to fall.

“You, heard me Bitch.”, he growled, “Don´t let the gate hit you on the Ass on your way out; don´t want to spoil your Daddy´s fun. Do we?”

His words were so final and his eyes so cold and black, that there was nothing you would be able to say or do.

Your brother had just disowned you and now were alone.

“Hey, (y/n), what has you looking like that? Something wrong with your Ma? Or did yer boss fire you? Let me-”, the voice of one of the few Bikers you kind of liked called, pulling you out of your shocked state.

“Mr Trager. I...I am fine, thank you. Plea-please tell Mrs Low- I will leave now. Have a nice evening.”, you answered with tears in your voice.

“Mr Trager? Mrs Low- … did you just refer to your Mother as Mrs Lowman? What happened?”, the man sounded genuinely worried.

“I need to go.”, you sobbed, almost running out of the parking lot with your smartphone in hand.

“I am sorry to call you sobb I don´t know where to go.”, you called Bucky.

“On my way.”, he answered at once, “ You alright? What is wrong? Sam, hurry up.”

“I should be at the park in a few minutes.”, you mumbled, finally able to realize where your feet were bringing you.

“Got it. I think we already see you.”

Not a minute later, a big black car stopped next to you and your friends and protectors jumped out.

“What did he do?”, the dark haired man growled, “What did your brother do?”

He pulled you into an warm embrace, one you happily accepted.

“I don´t have one. Neither a Ma, or Aunt. At least not anymore. I am alone now. ´No Lowman sells their body and no one wants or needs a whore as a daughter´”, with the last part you paraphrased your brothers words.

“That Bastard.”, this time it was Sam who cursed, “Come on girl. Let´s get you home, and then we will go and buy you Ice-Cream and any Chick-flick you want to see.”

You really wanted to smile at him for that offer, but at that moment there were no emotions left inside you. With a nod, you let them know you understood.

“Boss has a few meetings around town and the bordering area. Is the house okay, or do you want us to get you a Hotel room?”

“House is fine.”, you mumbled.

“Alright. Then let´s get you settled.”

Part 13

AN 2.0. Will she be locked up? and what will happen once she enters charming?

REBLOGS and comments are appreciated:)

Thank you very much.

~MaggY

Taglists:

Permanent:

@jadepc@pacifyhxlsey @thankyoukarenclifford

@thankyouforanonymity @punkrockhufflefluff

@scarletraine @buckycaptspideypool @markusstraya @graveyard-groupie @markusstrayya @randomgirlkensy @the-soulofdevil

@marshyrebelcloud

MCU:

@yknott81 @banner-and-bucky-are-life @forext20 @dyanlzbb @so-finster-die-nacht @emmii4 @bitchwhytho @ladyofmyst @jilldsumner @momc95 @appreciating-fanfics

Sugar:

@bits-and-bobs-and-kawaii-stuffs @mimmie666 @fullranchwolfoperator

@cluelessnitwhit @youknowitsclouds @his-paradox @purplerainharry

@spootgaai2000 @iamsuperjenna @nikkipea @alexakeyloveloki @timelordy-fangirl2 @girrafeeeeeee @emilyjane44x @randomgirlwholoveskpop

I couldnt tag a few of you… sorry.

Want to get tagged as well? Comment, Reblog or send an ask to let me know.

#Loki Laufeyson #Sugardaddy Loki #sugardaddy loki x reader #loki x reader #Sugardaddy au #Marvel #Bucky #Sam #Reader insert #Sons of Anarchy #angst

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claudinei-de-jesus · 4 years ago

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Regeneration

1. Nature of regeneration.

Regeneration is the divine act that grants to the penitent who believes in a new and higher life through personal union with Christ. The New Testament describes regeneration as follows:

(a) Birth. God the father is the one who "begat", and the believer is "born" of God (1 John 5: 1), "born of the Spirit" (John 3: 8), "born from above" (literal translation of John 3: 3.7). These terms refer to the act of creative grace that makes the believer a child of God.

(b) Purification. God saved us by "washing" (literally, washbasin or bath) from regeneration "(Titus 3: 5.) The soul was washed completely from the filthiness of the old life, receiving newness of life, an experience symbolically expressed in the act of baptism. (Acts

(c) Vivification. We are saved not only by the "washing of regeneration", but also by the "renewal of the Holy Spirit" (Titus 3: 5. See also Col. 3:10; Rom. 12: 2; Ephesians 4:23; Ps. 51: 10). The essence of regeneration is a new life given by God the Father, through Jesus Christ and through the operation of the Holy Spirit.

(d) Creation. He who created man in the beginning and breathed into his nostrils the breath of life, recreates him by the operation of his Holy Spirit. (2 Cor. 5: 17; Ephesians 2:10; Gal. 6:15; Ephesians 4:24; see Gen. 2: 7.) The practical result is a radical transformation of the person in his nature, his character, desires and purposes.

(e) Resurrection. (Rom. 6: 4,5; Col. 2:13; 3: 1; Ephesians 2: 5, 6.) As God quickened the inanimate clay and made it alive for the physical world, so it quickens the soul in her sins and makes her alive to the realities of the spirit world. This act of spiritual resurrection is symbolized by water baptism. Regeneration is "the great change that God makes in the soul when he quickens it; when he raises it from the death of sin to the life of justice" (John Wesley).

It will be noted that the terms mentioned above are only variants of a great basic thought of regeneration, that is, a divine communication of a new life to the soul of man. Three scientific facts concerning natural life also apply to spiritual life; that is, it appears suddenly; it appears mysteriously, and develops gradually.

Regeneration is the unique aspect of New Testament religion. In pagan religions, the permanence of character is universally recognized. Although these religions recommend penances and rites, by which a person hopes to atone for his sins, there is no promise of life and grace to transform his nature. The religion of Jesus Christ is "the only religion in the world that claims to take man's fallen nature and regenerate it, putting it in touch with the life of God". So he declares to do, because the Founder of Christianity is a Living and Divine Person, who lives to perfectly save those who come to God through him. (Heb. 7:25.) There is no analogy between the Christian religion, and, say, Buddhism or the Mohammedan religion. In no way can it be said: "whoever has Buddha has life". (See 1 John 5:12.) Buddha may have something about morality. It can stimulate, impress, teach, and guide, but no new elements have been added to souls who profess Buddhism. Such religions can be products of the natural and moral man. But Christianity claims to be much more. In addition to things of a natural and moral order, man enjoys something more in the Person of Someone else, Jesus Christ.

2. Need for regeneration.

Our Lord's interview with Nicodemus (John 3) provides an excellent historical background for studying this topic. Nicodemus' first words reveal a series of emotions coming from his heart. Jesus 'abrupt statement in verse 3, which appears to be a sudden change in the subject, is explained by the fact that Jesus is responding to Nicodemus' heart and not to the words of his interrogation. Nicodemus' first words reveal.

1) Spiritual hunger. If this Jewish chief had expressed his soul's desire, perhaps he would have said: "I am tired of the dead ritualism of the synagogue I will go there but I will return home with the same hunger with which I left. Unfortunately, the divine glory has departed from Israel; no there is vision and the people perish. Master, my soul sighs for reality! I know little of you, but your words touched my heart. Your miracles convinced me that you are a Master coming from God.

2) Nicodemus lacked deep conviction. He felt the need for him, but the need for an instructor and not a Savior. Like the Samaritan woman, he wanted the water of life (John 4:15), but like that one, Nicodemus had to understand that he was a sinner, that he needed purification and transformation. (John 4: 16-18.)

3) A note of self-indulgence is evident in his words, which is very natural for a man of his age and position. He would say to Jesus, "I believe you were sent to restore the kingdom of Israel, and I have come to give you some advice as to the plans for achieving that goal." He probably assumed that as an Israelite and a son of Abraham, these qualifications would be sufficient to make him a member of the kingdom of God.

"Jesus replied, and said to him, Truly, truly, I say to you, whoever is not born again cannot see the kingdom of God." To paraphrase that passage, Jesus would say: "Nicodemus, you cannot join my company as if you joined an organization. Belonging to my company does not depend on the quality of your life; my cause is none other than that of the kingdom of God, and you cannot enter that kingdom without experiencing a spiritual transformation. The kingdom of God is very different from what you are thinking, and the way of establishing it and bringing your subjects together is very different from the medium you are considering. "

Jesus pointed out the most profound and universal need of all men - a radical and complete change in the nature and character of man as a whole. The whole nature of man was deformed by sin, the inheritance of the fall; this moral deformation is reflected in his conduct and in all his relationships. Before man can have a life that pleases God, whether in the present or in eternity, his nature must undergo such a radical transformation that it is really a second birth. Man cannot change himself; this transformation will have to come from above.

Jesus did not try to explain the how of the new birth, but explained the why of the matter. "What is born of the flesh is flesh, and what is born of the Spirit is spirit." Flesh and spirit belong to different kingdoms, and one cannot produce the other. Human nature can generate human nature, but only the Holy Spirit can generate spiritual nature. Human nature can only produce human nature; and no creature can rise above its own nature. Spiritual life does not pass from father to son through natural generation; it proceeds from God to man through the spiritual generation.

Human nature cannot rise above itself. Marcus Dods wrote:

All creatures have a certain nature according to their species, determined by their ancestry. This nature that the animal receives from its parents determines, from the beginning, its capacity and the sphere of that animal. The mole cannot go up in the air like the eagle does; neither can the baby eagle dig a hole like a mole does. No training will ever make the turtle run like the antelope, nor make the antelope as strong as the lion ... In addition to its nature, no animal will be able to act.

We can apply the same principle to man. Man's highest destiny is to live with God forever; but human nature, in its present state, does not have the capacity to live in the celestial kingdom. Therefore, it will be necessary for heavenly life to descend from above to transform human nature, preparing it to be a member of that kingdom.

3. The means of regeneration.

(a) Divine agency. The Holy Spirit is the special agent in the work of regeneration. It works the transformation in the person. (John 3: 6; Titus 3: 5.) However, all the Persons of the Trinity operate in this work. Indeed, the three Persons operate in all divine operations, although each Person exercises certain trades that are peculiar to him. In this way the Father is preeminently the Creator; however, both the Son and the Holy Spirit are mentioned as agents in creation. The Father begets (Aunt. 1:18) and in the Gospel of John, the Son is presented as the Giver of life. (See chapters 5 and 6.)

Notice especially the relationship of Christ with the regeneration of man. He is the Giver of life. In what way does it quicken men? He enlivens them by dying for them, so that when they eat their flesh and drink their blood (which means believing in their atoning death), they receive eternal life. What is the process of giving men life? A part of Christ's reward was the prerogative of bestowing the Holy Spirit (See John 3: 3,13; Gal. 3: 13,14), and he ascended so that he could become the Source of life and spiritual energy (John 6:62; Acts 2:33). The Father has life in him (John 5:26); therefore, he grants the Son to have life in him; the Father is the Source of the Holy Spirit, but he gives the Son the power to give the Spirit; in this way the Son is a "life-giving Spirit" (1 Cor. 15:45), having power, not only to physically raise the dead (John 5: 25,26) but also to enliven the dead souls of men. (See Ge 2: 7; John 20:22; 1 Cor. 15:45.)

(b) Human preparation. Strictly speaking, man cannot cooperate in the act of regeneration, which is a sovereign act of God; but man can take part in the preparation for the new birth. What is this preparation? Answer: Repentance and faith.

4. Effects of regeneration.

We can group them under three topics: positional (adoption); spiritual (union with God); practical (the life of justice).

(a) Positional. When a person undergoes the spiritual transformation known as regeneration, he becomes a child of God and the beneficiary of all the privileges of that affiliation. Thus writes Dr. William Evans: "By adoption, the believer, who is already a child of God, takes the place of an adult child; in this way the boy becomes a child, the youngest child becomes an adult." (Gal. 4: 1-7.) The word "adoption" literally means "to give the position of children" and refers, in common usage, to the man who takes children into his home who are not his own by birth.

As for doctrine, we must distinguish between adoption and regeneration: the first is a legal term that indicates granting the privilege of affiliation to one who is not a member of the family; the second means the spiritual transformation that makes a person a child of God and a participant in the divine nature. However, in the experience itself, it is difficult to separate the two, since regeneration and adoption represent the dual experience of affiliation.

In the New Testament, common affiliation is sometimes defined by the term "children" ("uioi" - in Greek), a term that originated the word "adoption"; at other times it is defined by the word "tekna" in Greek, also translated by "sons", which literally means "the begotten ones", meaning regeneration. The two ideas are distinct and at the same time combined in the following passages: "But to all who received it, it gave them the power (implying adoption) to be made children of God ... who ... were born ... of God "(John 1: 12,13). "See how great charity the Father has given us, that we should be called (implying adoption) children of God (the word meaning" begotten "of God)" (1 John 3: 1). In Rom. 8: 15,16 the two ideas are intertwined: "Because you did not receive the spirit of slavery, for once again you were in fear, but you received the spirit of adoption of children, for which we cry out Abba, Father. The same Spirit testifies with our spirit that we are children of God. "

(b) Spiritual. Due to its nature, regeneration involves spiritual union with God and with Christ through the Holy Spirit; and this spiritual union involves divine habitation (2 Cor. 6: 16-18; Gal. 2:20; 4: 5,6; 1 John 3:24; 4:13.) This union results in a new kind of life and of character, described in various ways; newness of life (Rom. 6: 4); a new heart (Ezeq. 36:26); a new spirit (Ezeq. 11:19); a new man (Eph. 4:24); participants in the divine nature (2 Pet. 1: 4). The believer's duty is to maintain his contact with God through the various means of grace and thereby preserve and nourish his spiritual life.

(c) Practical. The person born of God will demonstrate this fact by hating sin (1 John 3: 9; 5:18), by works of justice (1 John 2:29), by brotherly love (1 John 4: 7) and by victory over the world (1 John 5: 4).

We must avoid these two extremes: first, establish a standard so low that regeneration becomes a matter of natural reform; second, to set a standard too high that does not take into account the weaknesses of believers. New believers who are learning to walk with Jesus are liable to stumble, like the baby who learns to walk. Even older believers may be surprised at some fault. John declares that it is absolutely inconsistent for the person born of God, bearer of the divine nature, to continue to live habitually in sin (1 John 3.9), but at the same time he is careful to write: "If anyone sins, we have an Advocate for the Father, Jesus Christ, the just "(1 John 2: 1). Always love U Jesus .. Look A Regeneração

1. Natureza da regeneração.

A regeneração é o ato divino que concede ao penitente que crê uma vida nova e mais elevada por meio da união pessoal com Cristo. O Novo Testamento assim qualificados a regeneração:

(a) Nascimento. Deus o pai é quem "gerou", e o crente é "nascido" de Deus (1 João 5: 1), "nascido do Espírito" (João 3: 8), "nascido do alto" (tradução literal de João 3: 3 , 7). Esses termos pessoais-se ao ato da graça criadora que faz do crente um filho de Deus.

(b) Purificação. Deus nos salvou pela "lavagem" (literalmente, lavatório ou banho) da regeneração ". (Tito 3: 5.) A alma foi lavada completamente das imundícias da vida de outrora, recebendo novidade de vida, experiência simbolicamente expressa no ato de batismo. (Atos

(c) Vivificação. Somos salvos não somente pela "lavagem da regeneração", nas também pela "renovação do Espírito Santo" (Tito 3: 5. Vide também Col. 3:10; Rom. 12: 2; Efés. 4:23; Sal. 51: 10). A essência da regeneração é uma nova vida concedida por Deus Pai, mediante Jesus Cristo e pela operação do Espírito Santo.

(d) Criação. Aquele que criou o homem no princípio e soprou em suas narinas o fôlego de vida, a recria pela operação do seu Espírito Santo. (2 Cor. 5:17; Efés. 2:10; Gál. 6:15; Efés. 4:24; vide Gên. 2: 7.) O resultado prático é uma transformação radical da pessoa em sua natureza, seu caráter, desejos e propósitos.

(e) Ressurreição. (Rom. 6: 4,5; Col. 2:13; 3: 1; Efés. 2: 5, 6.) Como Deus vivificou o barro inanimado e o fez vivo para com o mundo físico, assim ele vivifica a alma em seus pecados e a faz viva para as realidades do mundo espiritual. Esse ato de ressurreição espiritual é simbolizado pelo batismo nas águas. A regeneração é "uma grande mudança que Deus opera na alma quando a vivifica; quando ele a levanta da morte do pecado para a vida de justiça" (João Wesley).

Notar-se-á que os termos acima citados são apenas variantes de um grande pensamento básico da regeneração, isto é, uma divina comunicação duma nova vida à alma do homem. Três fatos científicos relativos à vida natural também se aplicam à vida espiritual; isto é, ela surge repentinamente; aparece misteriosamente, e desenvolver-se gradativamente.

Regeneração é o aspecto singular da religião do Novo Testamento. Nas religiões pagãs, reconhecem-se universalmente a permanência do caráter. Embora essas religiões recomendem penitências e ritos, pelos quais a pessoa espera expiar os seus pecados, não há promessa de vida e de graça para transformar a sua natureza. A religião de Jesus Cristo é "uma religião única no mundo que declara tomar a natureza decaída do homem e regenerá-la, colocando-a em contato com a vida de Deus". Assim declara fazer, porque o Fundador do Cristianismo é Pessoa Viva e Divina, que vive para salvar perfeitamente os que por ele se chegam a Deus. (Heb. 7:25.) Não existe nenhuma analogia entre a religião cristã, e, digamos, o Budismo ou uma religião maometana. De maneira nenhuma se pode dizer: "quem tem Buda tem a vida". (Vide 1João 5:12.) Buda pode ter algo em relação à moralidade. Pode estimular, causar impressão, usar e guiar, mas nenhum elemento novo foi adicionado às almas que professam o Budismo. Tais religiões podem ser produtos do homem natural e moral. Mas o Cristianismo declara-se ser muito mais. Além das coisas de ordem natural e moral, o homem desfruta algo mais na Pessoa de Alguém Mais, Jesus Cristo.

2. Necessidade da regeneração.

A entrevista de nosso Senhor com Nicodemos (João 3) oferece um excelente fundo histórico para o estudo deste tópico. As primeiras palavras de Nicodemos revelam uma série de receitas provenientes do seu coração. A declaração abrupta de Jesus no verso 3, que parece ser uma repentina mudança do assunto, explica-se pelo fato de Jesus estar respondendo ao coração de Nicodemos e não às palavras de sua interrogação. As primeiras de palavras Nicodemos revelam.

1) Fome espiritual. Se esse chefe judaico tivesse expressado o desejo de sua alma, talvez fosse dito: "Estou cansado do ritualismo morto da sinagoga vou lá mas volto para casa com a mesma fome com que saí. Infelizmente, uma glória divina afastou-se de Israel; não Mestre, a minh'alma suspira pela realidade! Pouco conheço de tua pessoa, mas tuas palavras tocaram-me o coração. Teus milagres convenceram-me de que és Mestre vindo de Deus.

2) Faltou a Nicodemos profunda convicção. Sentiu a sua necessidade, mas necessidade dum instrutor e não dum Salvador. Tal qual a mulher samaritana, ele queria a água da vida (João 4:15), mas, como aquela, Nicodemos teve de compreender que era pecador, que precisava de purificação e transformação. (João 4: 16-18.)

3) Nota-se nas suas palavras um rasto de autocomplacência, coisa muito natural num homem de sua idade e posição. Ele diria a Jesus: "Creio que fomentou enviado a restauração do reino de Israel, e vim dar-te conselhos quanto aos planos para conseguir esse objetivo." Provavelmente ele supôs que sendo israelita e filho de Abraão, essas qualificações necessárias para o tornarem membro do reino de Deus.

"Jesus respondeu, e disse-lhe: Na verdade, na verdade te digo que aquele que não nascer de novo, não pode ver o reino de Deus." Parafraseando essa passagem, Jesus diria: "Nicodemos, tu não podes unir-te à minha companhia como se te unisses a uma organização. O pertencer à minha companhia não depende da qualidade de tua vida; minha causa não é outra senão aquela do reino de Deus, e tu não podes entrar nesse reino sem experimentar uma transformação espiritual. O reino de Deus é muito diferente do que estás pensando, eo modo de estabelecê-lo e de juntar seus súditos é muito diferente do meio de que estás cogitando. "

Jesus apontou a necessidade mais profunda e universal de todos os homens - uma mudança radical e completa da natureza e caráter do homem em sua totalidade. Toda a natureza do homem ficou deformada pelo pecado, uma consequência da queda; essa deformação moral expõe-se em sua conduta e em todas as suas relações. Antes que o homem vai ter uma vida que agrade a Deus, seja no presente ou na eternidade, sua natureza precisa passar por uma transformação tão radical, que seja realmente um segundo nascimento. O homem não pode transformar-se a si mesmo; Essa edição terá que vir de cima.

Jesus não explicar o como do novo nascimento, mas explicou opor quê do assunto. "O que é nascido da carne é carne, e o que é nascido do Espírito é espírito." Carne e espírito pertencentes a reinos diferentes, e um não pode produzir o outro. A natureza humana pode gerar a natureza humana, mas somente o Espírito Santo pode gerar a natureza espiritual. A natureza humana somente pode produzir a natureza humana; e nenhuma criatura pode elevar-se acima de sua própria natureza. A vida espiritual não passa do pai ao filho pela geração natural; ela procede de Deus para o homem por meio da geração espiritual.

A natureza humana não pode elevar-se acima de si própria. Escreveu Marcus Dods:

Todas as criaturas possuem certa natureza segundo a sua espécie, fornecida pela sua ascendência. Essa natureza que o animal recebe dos seus pais determina, desde o princípio, a sua capacidade e a esfera desse animal. A toupeira não pode subir às ares como o faz a águia; nem tampouco pode o filhote da águia cavar um buraco como afaz toupeira. Nenhum treino jamais fará a tartaruga correr como o antílope, nem fará o antílope tão forte como o leão ... Além de sua natureza, nenhum animal poderá agir.

O mesmo princípio podemos aplicar ao homem. O destino mais elevado do homem é viver com Deus para sempre; mas a natureza humana, em seu estado presente, não possui a capacidade para viver no reino celestial. Portanto, será necessário que a vida celestial desça de cima para transformar a natureza humana, preparando-a para ser membro desse reino.

3. Os meios de regeneração.

(a) Agência divina. O Espírito Santo é o agente especial na obra de regeneração. Ele opera a transformação na pessoa. (João 3: 6; Tito 3: 5.) Contudo, todas as Pessoas da Trindade operam nessa obra. Realmente as três pessoas operam em todas as divinas, embora cada Pessoa exerça certos ofícios que lhe são peculiares. Dessa forma o Pai é preeminentemente o Criador; contudo, tanto o Filho como o Espírito Santo são destacados como agentes na criação. O Pai gera (Tia. 1:18) e no Evangelho de João, o Filho é apresentado como o Doador da vida. (Capas de vídeo. 5 e 6.)

Notem especialmente a relação de Cristo com a regeneração do homem. É ele o Doador da vida. De que maneira ele vivifica os homens? Vivifica-os por morrer por eles, de forma que, ao comerem sua carne e beberem seu sangue (que significa crer em sua morte expiatória), eles apresentam uma vida eterna. Qual é o processo de conceder a vida aos homens? Uma parte da recompensa de Cristo era uma prerrogativa de conceder o Espírito Santo (Vide João 3: 3,13; Gál.3: 13,14), e ele ascendeu para que pudesse tomar-se uma Fonte da vida e energia espiritual (João 6:62; Atos 2:33). O Pai tem vida em si (João 5:26); portanto, ele concede ao Filho ter vida em si; o Pai é a Fonte do Espírito Santo, mas ele concede ao Filho o poder de conceder o Espírito; desta forma o Filho é um "Espírito vivificante" (1 Cor. 15:45), tendo poder, não somente para ressuscitar os mortos, fisicamente, (João 5: 25,26) mas também vivificar como almas mortas dos homens. (Vide Gên 2: 7; João 20:22; 1 Cor. 15:45.)

(b) Uma preparação humana. Estritamente falando, o homem não pode cooperar no ato de regeneração, que é um ato sóbrio de Deus; mas o homem pode tomar parte na preparação para o novo nascimento. Qual é essa preparação? Resposta: Arrependimento e fé.

4. Efeitos da regeneração.

Podemos agrupá-los sob três tipos: posicionais (adoção); espirituais (união com Deus); práticos.

(a) Posicionais. Quando a pessoa passa pela transformação espiritual conhecida como regeneração, torna-se filho de Deus e beneficiário de todos os privilégios dessa filiação. Assim chamado o Dr. William Evans: "Pela adoção, o crente, que já é filho de Deus, recebe o lugar de filho adulto; dessa forma o menino torna-se filho, o filho menor torna-se adulto." (Gál. 4: 1-7.) A palavra "adoção" significa literalmente: "dar a posição de filhos" e referência-se, no uso comum, ao homem que toma para suas lar crianças que não são como suas pelo nascimento.

Quanto à doutrina, devemos distinguir entre adoção e regeneração: o primeiro é um termo legal que indica conceder o privilégio de filiação a um que não é membro da família; o segundo significa uma transformação espiritual que toma a pessoa filho de Deus e participante da natureza divina. Contudo, na própria experiência, é difícil separar os dois, visto que a regeneração e a adoção representam a dupla experiência da filiação.

No Novo Testamento a filiação comum é, às vezes, definida pelo termo "filhos" ("uioi" - no grego), termo que originou a palavra "adoção"; outras vezes é definida pela palavra "tekna", no grego, também traduzida por "filhos", que significa literalmente "os gerados", significando a regeneração. As duas idéias são distintas e ao mesmo tempo combinadas nas seguintes passagens: "Mas, a todos quantos o receberam, deram-lhes o poder (implicando adoção) de serem feitos filhos de Deus ... os quais ... nasceram ... de Deus "(João 1: 12,13). "Vede quão grande caridade nos tem concedido o Pai, que fôssemos chamados (implicando adoção) filhos de Deus (a palavra que significa" gerado "de Deus)" (1 João 3: 1). Em Rom. 8: 15,16 as duas idéias se entrelaçam: "Porque não recebestes o espírito de escravidão, para outra vez estardes em temor, mas recebestes o espírito de adoção de filhos, pelo qual clamamos Abba, Pai. O mesmo Espírito testifica com o nosso espírito que somos filhos de Deus. "

(b) Espirituais. Devido à sua natureza, a regeneração envolve a união espiritual com Deus e com Cristo mediante o Espírito Santo; e essa união espiritual envolve habitação divina (2 Cor. 6: 16-18; Gál. 2:20; 4: 5,6; 1 João 3:24; 4:13.) Essa união resulta em um novo tipo de vida e de caráter, descrito de várias maneiras; novidade de vida (Rom. 6: 4); um novo coração (Ezeq. 36:26); um novo espírito (Ezeq. 11:19); um novo homem (Efés. 4:24); participantes da natureza divina (2 Ped. 1: 4). O dever do crente é manter seu contato com Deus mediante os vários meios de graça e dessa forma preservada e nutrir a sua vida espiritual.

(c) Práticos. A pessoa nascida de Deus demonstrará esse fato pelo ódio que tem ao pecado (1 João 3: 9; 5:18), por obras de justiça (1 João 2:29), pelo amor fraterno (1 João 4: 7) e pela vitória que alcança sobre o mundo (1 João 5: 4).

Devemos evitar estes dois extremos: primeiro, estabelecer um padrão tão baixo que a regeneração se tornar a questão de reforma natural; segundo, estabelecer um padrão elevado demais que não leve em conta como fraquezas dos crentes. Crentes novos que estão aprendendo a andar com Jesus estão sujeitos a tropeçar, como o bebê que aprende a andar. Mesmo os crentes mais velhos podem ser surpreendidos em alguma falta. João declara que é absolutamente inconsistente que uma pessoa nascida de Deus, portadora da natureza divina, continue a viver habitualmente no pecado (1 João 3.9), mas ao mesmo tempo ele tem cuidado em escrever: "Se alguém pecar, temos um Advogado para com o Pai, Jesus Cristo, o justo "(1 João 2: 1).

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pattriikk · 7 years ago

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Joycean Anguish and Aesthetics

Saint Ignatius of Loyola, the founder of the Jesuits, once wrote, "After I have trodden upon a cross formed by two straws ... there comes to me from without a thought that I have sinned ... this is probably a scruple and temptation suggested by the enemy" (van Megen HJGM et al. 271, emphasis added). Here, Ignatius invokes the idea of 'scrupulosity,' which is a personally distressing -- often socially impairing -- pathological guilt about moral or religious issues (Miller and Hedges 1042). Scrupulosity has risen anew with the more modern concept of 'Catholic guilt.' This is undoubtedly a familiar phenomenon among Catholics; as recently as last year, the New York Times published an article entitled "The End of Catholic Guilt," which seemed to encapsulate the feeling well: " If you break the rules, you’re condemned. Shame, shame, shame" (Egan). According to Peter Stravinskas, Catholic guilt is "an expression used to identify the reported excess guilt felt by Catholics and lapsed Catholics" (71, emphasis added). This classification implies that even lapsed, or non-practicing Catholics, experience excessive guilt.

Stephen Dedalus, one of the protagonists of James Joyce's Ulysses (1922) and the main protagonist of Joyce's explicitly autobiographical Portrait of the Artist as a Young Man (1916), is a lapsed Catholic who experiences a unique sort of Catholic guilt. Through a cross-examination of both novels, one gains a greater understanding of Stephen's acquisition of Catholic guilt, and also of the effects it has had on his character. This analysis will focus mainly on chapter one of Ulysses, and supplemented with passages from later chapters and Portrait of the Artist as a Young Man, Stephen Hero and other sources as needed. In reading Portrait and Stephen Hero, one sees the influence of Thomas Aquinas's aesthetic philosophy on Joyce as a writer. This is most prominently displayed in Stephen Daedalus's philosophical inquiry into the idea of the epiphany; here, Joyce espouses an aesthetic theory that is just as much his own as it is an extrapolation of Aquinas's aesthetics. In Stephen Hero, Daedalus discusses Aquinas with his schoolmate Cranly, focusing on the moment during which a glance reaches the focus of the vision. He concludes, "The moment the focus is reached the object is epiphanised. It is just in this epiphany that I find the third, the supreme quality of beauty" (SH 216-17). He speaks here of the three things requisite for beauty, proclaiming, "For a long time I couldn't make out what Aquinas meant... but I have solved it. Claritas is quidditas" (SH 218). As he preaches to an increasingly impatient Cranly, he develops his own interpretation of this aesthetic theory. Reciting Aquinas's requisites for beauty, Daedalus even goes so far as to suggest that he wishes to expand upon Aquinas's ideas to write a philosophical treatise (SH 217). Considering that the character Stephen Dedalus is explicitly autobiographical, there is reason to examine the influence of Catholicism as a powerful force in the rest of Joyce's work.

The first chapter of Ulysses, Telemachus, begins with Stephen waking up in the morning. He is immediately greeted by his roommate, Buck Mulligan, who is performing a mock mass with his shaving bowl and razor, borrowing from Psalm 43: "Introibo ad altare Dei " (U 3). Mulligan is acutely aware of Stephen's Jesuit upbringing, and he goes to great lengths to remind him of it: "Come up, Kinch, come up you fearful jesuit" (U 3, emphasis added). Here, Mulligan hints at the guilt underpinning Stephen's psyche; Stephen's mother has recently passed, and as an act of defiance for the religion he had since disavowed, he refused to pray by his mother's deathbed. Mulligan's musings quickly turn to a sort of playful antagonism: "The aunt thinks you killed your mother... to think of your mother begging you with her last breath to kneel down and pray before her. And you refused. There is something sinister in you" (U 5). The hypostasis of Mulligan's joking seems to suggest a genuine chastisement. Stephen somewhat idly dismisses Mulligan here, but his words push Stephen's thoughts inward. He imagines his mother's "wasted body within its loose brown graveclothes giving off an odour of wax and rosewood, her breath, that had bent upon him, mute, reproachful, a faint odour of wetted ashes" (U 5, emphasis added). Prompted by Mulligan's scolding, Stephen here envisions his mother expressing her disappointment with him. As such, his betrayal to his mother and his disavowal of religion become inseparably tied.

His Catholic guilt, at this point, exists as a duality; thoughts of religion remind Stephen of his mother, and vice versa. This duality is solidified when Stephen calls out Mulligan for saying that his mother was "beastly dead" (U 8); after being called out, Mulligan downplays Stephen's hurt feelings, then goes on to sing a song of Yeats's poetry: "And no more turn aside and brood..." (U 9). Ironically (and unfortunately for Stephen), this is the song which Stephen sang to his dying mother. She comes to his mind again: "Memories beset his brooding brain. Her glass of water from the kitchen tap when she had approached the sacrament" (U 10). Here, Stephen remembers his mother with an association to the Blessed sacrament. According to McCormack, this first reference to the Blessed sacrament represents a "relation of a primary kind for Stephen" (132). This implies that Stephen has a strong connection to the Blessed sacrament much the same as his connection to his mother. After this reflection, the liturgical references which were prompted by Buck Mulligan continue in Stephen's thoughts. One in particular, which occurs intermittently throughout the novel, is Stephen's recollection of the ritual prayer: "Liliata rutilantium te confessorum turma circumdet: iubilantium te virginum chorus excipiat " (U 10). This excerpt is from the Ordo Commendationis Animae, and it was one of the specific prayers that would have been recited while Stephen's mother was passing -- the prayer for the dying (McNelly 291). This is important because he is not simply remembering a prayer, he is remembering a specific prayer which he associates with his mother: "Joyce uses the Liliata here and in several other places in Ulysses to intensify Stephen's mental anguish" (McNelly 291). This further illustrating the link between the betrayal to his mother and the disavowal of his religion.

Just as his mother comes to him in as if in a dream, haunting him, so too does the influence of religion. As before stated, Joyce has interspersed liturgical references generously throughout. This could be a reflection of Stephen's mind as a result of his education. Margaret Loftus Ranald, quoting Sam Hynes, shares: "'Paraphrases of Catholic ritual appear in his thoughts; he thinks in ritualistic patterns. 'the rite,' he says, 'is the poet's soul' '" (Ranald 97, Hynes 488, emphasis added). This is in line with Stephen's arrival at his sense of artistic calling at the end of chapter 5 of Portrait; he uses liturgical language to express the sense of art's aboslute truth. "Heavenly God! cried Stephen's soul, in an outburst of profane joy" (PA 171). Despite his overt reluctance to say a single prayer for his mother, he repeatedly asserts that his religious upbringing has become an integral part of his very identity as an artist. Furthermore, as we have seen, he is established as a lapsed Catholic at the beginning of the novel by Mulligan -- "fearful jesuit" (U 3).

This disconnect should only further confuse Stephen's sense of self, but is this integral part of his own choosing? Later in Telemachus, when Stephen and company are in Sandycove, Haines and Stephen discuss religion. Haines starts, "Either you believe or you don't, isn't it? Personally I couldn't stomach that idea of a personal God. You don't stand for that, I suppose?" to which Stephen responds, "You behold in me... a horrible example of free thought" (U 20). Although he has here established belief in God as an impedance to his free-thinking, he still finds himself subservient to the influence of Catholicism. This subservience is introduced in his assertion that he is a "servant" to three masters; an English, an Italian, and those who want him for odd jobs. He explains that his masters are "the imperial British state... and the holy Roman catholic and apostolic church" (U 20). Haines, responding only to the former of the two, halfheartedly apologizes, but Stephen is distracted; he is remembering a portion of the Nicene Creed: "et unam sanctam catholicam et apostolicam ecclesiam" (U 20-21). He considers the sluggish movement of the progression of religious dogma in comparison to his own writing: "the slow growth and change of rite and dogma like his own rare thoughts, a chemistry of stars" (U 21). Here, he draws a parallel between his own work and the religious creed, or formal statements of religious faith meant to distinguish orthodoxy from heresy. This could simply be Stephen's academic desire to be unique and profound instead of being a poser, or perhaps his artistic desire to gain a following; readers (or believers) of his literary work (or religion). The poser (or heretic), in this case, would be Mulligan. Stephen observes that Mulligan "had spoken a moment since in mockery to the stranger" (U 21). It seems here that Stephen's Catholic guilt dissipates when he allows himself to indulge in the knowledge he has of his religion.

At the end of Telemachus, Stephen hears the bells of George's church tolling the time of day (quarter to nine), presented as such: "Liliata rutilantium./Turma circumdet./Iubilantium te virginum" (U 23). Here, the ringing of the church bells reminds him of his mother, and thus the sounds of their ringing is accompanied by snippets of the prayer of the dying. Stephen observes a priest's clothing on the rocks. Ulysses Annotated notes that "the priest, who has just been swimming, dresses as the celebrant of the just concluded mock mass would divest himself" (Gifford and Seidman 27). calling to mind his upbringing and vocation in Portrait of the Artist as a Young Man.

For a brief stint, Stephen finds himself intrigued with the idea of being a priest. In the fourth chapter, he is implored by a priest that he might be called to the priesthood: "To receive that call, Stephen... is the greatest honor that almighty God can bestow upon a man. No king or emperor on this earth has the power of the priest of God. No angel or archangel in heaven, no saint, not even the Blessed Virgin herself has the power of a priest of God... What an awful power, Stephen!" (PA 152). After a period of serious consideration, however, Stephen decides instead to attend university. Gradually, Stephen once again loses his faith, and decides that he may have to leave university to pursue a career in art. He tells his friend Cranly that he "neither believes nor disbelieves" in the Sacred Eucharist, leading Cranly to assert, "It is a curious thing, do you know... that your mind is supersaturated with the religion which you say you disbelieve" (PA 234).

Before these events, however, Joyce traces Stephen's academic and religious life from birth to young adulthood. Portrait shows Stephen as a person who has always struggled with Catholic guilt. Before fluctuating between passive religiosity to absolute hedonism, the first chapter sees young Stephen Dedalus during his first encounter with disciplinary action. When the priest teaching his Latin lesson notices that he is not completing his lesson, he confronts Stephen. As it turns out, his glasses had broken and he could not see; regardless, he was unjustly pandied twice for this infraction: "A hot burning stinging tingling blow like the loud crack of a broken stick made his trembling hand crumple together like a leaf in the fire: and at the sound and the pain scalding tears were driven into his eyes" (PA 44).

This disciplinary action was likely the first real experience of fear the young Stephen had against authority; he was made to feel unjust guilt. Eventually, he speaks out against the priests, and is exalted by his classmates: "'Hurroo!' They caught their caps and sent them up again spinning skyhigh and cried again: Hurroo! Hurroo!'" (PA 52). Although resolved, this childhood event likely had lasting effects on Steven.

The other notable event occurs in chapter three, in which Stephen hears Father Arnall's sermon about hell. Prior to this, Stephen had fallen deeply into hedonism, having his first sexual encounter -- and subsequent repeated sexual encounters -- with a prostitute. Naturally, the fire and brimstone sermon paralyzes Stephen with fear. Father Arnall gives a depiction of hell: "The horror of this strait and dark prison is increased by its awful stench. All the filth of the world, all the offal and scum of the world, we are told, shall run there as to a vast reeking sewer when the terrible conflagration of the last day has purged the world" (PA 114). He continues with this highly hyperbolized sermon, injecting horrors into the mind of the fearful jesuit. All in attendance seemed to be affected by the sermon: "Voices spoke near him: 'On hell.' 'I suppose he rubbed it into you well!' 'You bet he did. He put us all into a blue funk.' 'That's what you fellows want: and plenty of it to make you work'" (PA 119). This is perhaps the most extreme example of Catholic guilt, and it sets Stephen himself into a fearful and hallucinatory nightmare: "He flung the blankets from him madly to free his face and neck. That was his hell. God had allowed him to see the hell reserved for his sins: stinking, bestial, malignant, a hell of lecherous goatish fiends. For him! For him!" (PA 132). This doubtlessly left Stephen with permanent scars, and a strong sense of Catholic guilt which he would carry through to his adulthood.

Thus, through knowing Stephen's history, one can examine the ways in which he responds to Mulligan's mockery through the lens of Catholic guilt; the lens offered to us from Steven Dedalus (and Joyce's own) Jesuit upbringing. From his fluctuation from absolute hedonism to absolute religiosity to inquisitive aesthetic philosophy, we can trace the progression of Stephen's maturity and the formation of his self-proclaimed freethinking attitude. This fear, and this guilt, were indeed renewed after the death of Stephen's mother, who is inseparably tied to his religious past. We see this renewal in Stephens thoughts of liturgical prayer, as well as his guilty conscience in refusing to pray for his mother. -- Works Cited Egan, Timothy. “The End of Catholic Guilt.” The New York Times, 15 Apr. 2016, www.nytimes.com/2016/04/15/opinion/the-end-of-catholic- guilt.html?mcubz=0. Gifford, Don, and Robert J. Seidman. Ulysses Annotated: Notes for James Joyce's Ulysses. Berkeley, Calif., Univ. of California Press, 2009. Hynes, Sam. The Catholicism of James Joyce. Commonwealth, LV, 1952. p. 488. Joyce, James. A Portrait of the Artist as a Young Man. New York, New American Library, 2006. Joyce, James. Stephen Hero. New York. New Direction Books, 1963. Joyce, James. Ulysses. New York, Vintage Books, 1990. McNelly, Willis E. “Liturgical Deviations in ‘Ulysses.’” James Joyce Quarterly, vol. 2, no. 4, 1965, pp. 291–298. JSTOR, www.jstor.org/stable/25486523. Miller CH, Hedges DW. "Scrupulosity Disorder: an Overview and Introductory Analysis." Journal of Anxiety Disorders, vol. 22 no. 6, 2008, pp. 1042–1058 Ranald, Margaret Loftus. “Stephen Dedalus' Vocation and the Irony of Religious Ritual.” James Joyce Quarterly, vol. 2, no. 2, 1965, pp. 97–102. JSTOR, www.jstor.org/stable/25486487. Stravinskas, Peter (1990). Catholic Answer Book. Our Sunday Visitor. p. 78. van Megen HJGM, den Boer-Wolters D, Verhagen PJ. "Obsessive Compulsive Disorder and Religion: a Reconnaissance." Beyond Boundaries. Wiley, 2010. pp. 271–82.

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claudinei-de-jesus · 4 years ago

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Regeneration

1. Nature of regeneration.

Regeneration is the divine act that grants to the penitent who believes in a new and higher life through personal union with Christ. The New Testament describes regeneration as follows:

2. Need for regeneration.

Human nature cannot rise above itself. Marcus Dods wrote:

3. The means of regeneration.

4. Effects of regeneration.

We can group them under three topics: positional (adoption); spiritual (union with God); practical (the life of justice).

1. Natureza da regeneração.

A regeneração é o ato divino que concede ao penitente que crê uma vida nova e mais elevada por meio da união pessoal com Cristo. O Novo Testamento assim qualificados a regeneração:

2. Necessidade da regeneração.

A natureza humana não pode elevar-se acima de si própria. Escreveu Marcus Dods:

3. Os meios de regeneração.

4. Efeitos da regeneração.

Podemos agrupá-los sob três tipos: posicionais (adoção); espirituais (união com Deus); práticos.

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