So far nonviolent was the means and truth as God the end. But what now? What happens to their relationship once this end has been achieved. I think it is possible to purpose that relationship between the two continues to hold, although its implication is now altered. In other words, now that God has been found, the question will arise: How do I proclaim the truth about God to the world?
It is worth nothing that not all those who claim to have realised God have necessarily chosen the nonviolent path. It seems, however, that there are good reasons for arguing, from a Gandhian perspective, that such a proclamation should be nonviolent. This fact means that they could go wrong in some way in speaking for God. Is this the reason why crucifixion and resurrection of Jesus in Christianity are companion events? Source : Gandhi Marg. Though the text was eventually lost to history, scholars have reconstructed its core message through citations by contemporaries and Augustine himself.
He concluded that the passions of the flesh were a distraction from his growing love of wisdom, though this was a transition that took a little time. The other life-altering encounter was with Ambrose, the bishop of Milan who was considered one of the greatest orators in the Roman world. That conversion would dominate his every waking moment in the second half of his life. Before his 40th birthday, it was apparent to contemporaries that, thanks to Cicero and Ambrose and, secondarily, his mother Monica, Augustine had developed a remarkable, searching intellect combined with a deeply Christian conscience.
His account of his conversion in The Confessions is a classic of Christian theology and a seminal text in the history of autobiography. Augustine was as prolific and eloquent in his writing as he was in his verbal rhetoric. The Confessions is highly regarded and widely read today, but so is his City of God. He wrote the latter as an encouragement to his fellow Christians in an increasingly violent world.
Of special interest to me is that in both books, as well as other writings and sermons, Augustine says things that resonate with lovers of liberty. Augustine was more than a little skeptical of earthly political power. For to the just all the evils imposed on them by unjust rulers are not the punishment of crime, but the test of virtue. The good man, though a slave, is free; the wicked, though he reigns, is a slave, and not the slave of a single man, but — what is worse — the slave of as many masters as he has vices.
Nor did he believe that legislation or decrees should pass unquestioned. To Augustine, government was at best a necessary evil that could only grow more evil the bigger it becomes. In this passage from City of God , he questioned the legitimacy of government itself:. Justice being taken away, then, what are kingdoms but great robberies?
Living with a Wild God: A Nonbeliever's Search for the Truth about Everything by Barbara Ehrenreich
For what are robberies themselves, but little kingdoms? The band itself is made up of men; it is ruled by the authority of a prince, it is knit together by the pact of the confederacy; the booty is divided by the law agreed on. If, by the admittance of abandoned men, this evil increases to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now manifestly conferred on it, not by the removal of covetousness, but by the addition of impunity.
Indeed, that was an apt and true reply which was given to Alexander the Great by a pirate who had been seized. At a time when slavery was common and widely viewed as acceptable, declaring it unequivocally sinful was positively bold and refreshing. He even used church funds to purchase the freedom of individual slaves. The scholar from Thagaste also railed against torture and capital punishment.
Rome had its own immorality to blame for its decline and vulnerability to invasion, Augustine thundered.
Is my intellectual quest merely an effort to master and acclimate myself to an academic discipline, to memorize and converse in the vocabulary of the prevailing school or trend, or rather is mine a sincere effort to seek for, tap into, acknowledge, and adapt to eternal truth, to judge and assess all things thereby?
It is wrong to hide behind our religious heritage and thus neglect our academic responsibilities; there may have been a time when some faculty members at BYU excused professional incompetence in the name of religion, on the basis that BYU is different, that it is a school intent on strengthening the commitment of young Latter-day Saints. This was commendable but insufficient. It is just as myopic, however, to hide behind academics and thus cover our own spiritual incompetence. We can be thoroughly competent disciples and thoroughly competent professionals.
We do not hide behind our religion, but rather we come to see all things through the lenses of our religion. Romney counseled. This purpose is the only sufficient justification for spending Church money to maintain this institution. I began pushing my friend early, suggesting regularly that we get together, organize ourselves, and make arrangements for the writing of the paper. Being an extremely busy man, he put me off again and again. This is big time.
The presentation was at best okay. It was not spectacular, not excellent, not even very good. It was okay. I was embarrassed and wished that we had spent at least some time ordering our thoughts. The funny thing is, a number of people surrounded us after the session to ask questions, to inquire after our own religious beliefs, and to request further information.
Quite a few asked me if they could receive copies of our presentation. I was sorely tempted to indicate that all they needed to do was photocopy the envelope, but I did not yield! The occasion taught me something, a lesson that is not easily forgotten: people out there need and want what we have.
Often they are not even aware of what that something is; they just want it! Brigham Young University has been established to assist the Church in extending to Latter-day Saints and to men and women of good will everywhere the very glory of God, but we must be in a position—be competent as well as humble—to let that kindly light shine. In other words, the glorious light of revealed truth must be allowed to shine forth undimmed and unrefracted.
The Eternal Quest: What Is Truth?
Certain disciplines lend themselves quite readily to the consideration of academic matters in the light of the restored gospel. Discussions of this sort will often be rather spontaneous and unpremeditated. With some areas of study this will be more difficult, and efforts to introduce religion or religious principles may be perceived as unnatural or contrived.
More important, we must live in such a way that students and faculty have no reason to wonder where we stand on matters of faith and commitment.
Obviously when we cultivate the spirit of inspiration on this campus, the truths of the gospel will be taught and learned more effectively; edification will be the order of the day. But the principle extends beyond the teaching of religion or the explanation of gospel precepts.
- Religions of the World: The History and Beliefs of Hinduism.
- What Does the Bible Say About Seek Truth?.
- Science and Religion in Quest of Truth!
- Brother Frank.
- Philosophy and Ideas: The Eternal Quest: What Is Truth? | Vision.
- Augustine: Searching for Truth and Wisdom;
It has much to do with how we teach, research, write, discover, display, and apply truths in all fields of study. Students who attend a calculus class taught by an instructor imbued with the Spirit of God will be richly rewarded, even if a religious principle is never mentioned. Students who counsel with a professor who is striving to keep the commandments of God will be enriched and strengthened from the engagement. In short, the quest for personal and institutional spirituality must underlie all we do. Love and tolerance are incomplete unless they are accompanied by a concern for truth and a commitment to the unity God has commanded of his servants.
Carried to an undisciplined excess, love and tolerance can produce indifference to truth and justice and opposition to unity. If there is any principle for which we contend with greater tenacity than another, it is this oneness. To the world this principle is a gross error, for amongst them it is every man for himself; every man follows his own ideas, his own religion, his own morals, and the course in everything that suits his own notions. But the Lord dictates differently. We are under his guidance, and we should seek to be one with him and with all the authorities of His Church and kingdom on the earth in all the affairs of life.
This is what we are after, and when we have attained to this ourselves, we want to teach the nations of the earth the same pure principles that have emanated from the great Eloheim. We want Zion to rise and shine that the glory of God may be manifest in her midst. We never intend to stop until this point is attained through the teaching and guidance of the Lord and our obedience to His laws.
We must have courage, the moral courage to stand up for what makes Brigham Young University distinctive, the moral courage to put down all that seeks to erode or hack away at that distinctiveness. This may prove to be a painful process. But there is a greater pain, the pain associated with knowing that we could have contributed to the realization of prophetic dreams concerning this place but chose to wait out the storm instead, only to find after the storm that we had lost something that cannot be retrieved. It is the pain known only to those who might have but did not.
Viewing all things through the lenses of the Restoration will then follow naturally and be reflected in the teachings and writings of men and women with regenerate hearts. And as we begin to do what we alone have been charged to do here at Brigham Young University, we will become a light to the religious and academic world; such will come, ironically, because we sought first the glory of God see Matthew In other words, if BYU is ever to achieve its prophetic destiny, is ever to make its mark in the world as a spiritual and intellectual Mount Everest, it must more closely approximate Mount Zion.
As time passes, as President Spencer W. It is an institution that is much more concerned with eternal discovery and spiritual certainty than with anything else. It is the best of all worlds in that it is a product of sacred sacrifice, an enterprise sustained by the tithes and prayers of Latter-day Saints all over the globe. It is the best of all worlds because it contains, as an article of its mission statement, the bold and distinctive declaration that it exists principally to assist individuals in their quest to obtain eternal life.
It encourages character first and promotes personal integrity above all things, because its faculty and staff care even more about the spiritual growth and maturity of the students than we care about their intellectual growth in fact, we care very much about both. It is the best of all worlds because we believe in the Almighty God, acknowledge him as our Father in Heaven, confess freely and unashamedly that Jesus of Nazareth was and is the Savior and Redeemer of humankind, and are poignantly aware that the clarity of our teaching and the success attending our research will depend largely upon our personal purity and our loyalty to true principles and true prophets.