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Compare 12/13/2013

"...it [regarding the technological revolution] has brought a social environment altering so rapidly with technological change that personal adjustments to it are frequently not viable."
   --Loren Eiseley, The Firmament of Time, page 133

P.1090 - §2 (99:4.6) During the psychologically unsettled times of the twentieth century, amid the economic upheavals, the moral crosscurrents, and the sociologic rip tides of the cyclonic transitions of a scientific era, thousands upon thousands of men and women have become humanly dislocated; they are anxious, restless, fearful, uncertain, and unsettled; as never before in the world's history they need the consolation and stabilization of sound religion. In the face of unprecedented scientific achievement and mechanical development there is spiritual stagnation and philosophic chaos.

P.1772 - §4 (160:1.3) The more complex civilization becomes, the more difficult will become the art of living. The more rapid the changes in social usage, the more complicated will become the task of character development. Every ten generations mankind must learn anew the art of living if progress is to continue. And if man becomes so ingenious that he more rapidly adds to the complexities of society, the art of living will need to be remastered in less time, perhaps every single generation. If the evolution of the art of living fails to keep pace with the technique of existence, humanity will quickly revert to the simple urge of living--the attainment of the satisfaction of present desires. Thus will humanity remain immature; society will fail in growing up to full maturity.

    Loren Eiseley (September 3, 1907 – July 9, 1977) was an American anthropologist, educator, philosopher, and natural science writer, who taught and published books from the 1950s through the 1970s. During this period he received more than 36 honorary degrees and was a fellow of many distinguished professional societies. At his death, he was Benjamin Franklin Professor of Anthropology and History of Science at the University of Pennsylvania.
    He was noted as a “scholar and writer of imagination and grace,” which gained him a reputation and a record of accomplishment far beyond the campus where he taught for 30 years. Publishers Weekly referred to him as "the modern Thoreau." In the broad scope of his many writings he reflected upon such diverse topics as the mind of Sir Francis Bacon, the prehistoric origins of man, and the contributions of Charles Darwin.
    Eiseley’s national reputation was established mainly through his books, including The Immense Journey (1957), Darwin's Century (1958), The Unexpected Universe (1969), The Night Country (1971), and his memoir, All the Strange Hours (1975). Science author Orville Prescott praised him as a scientist who “can write with poetic sensibility and with a fine sense of wonder and of reverence before the mysteries of life and nature.“ Naturalist author Mary Ellen Pitts saw his combination of literary and nature writings as his "quest, not simply for bringing together science and literature... but a continuation of what the 18th and 19th century British naturalists and Thoreau had done." In praise of "The Unexpected Universe", Ray Bradbury remarked, "[Eiseley] is every writer's writer, and every human's human. . . one of us, yet most uncommon. . ."
    According to his obituary in the New York Times, the feeling and philosophical motivation of the entire body of Dr. Eiseley’s work was best expressed in one of his essays, The Enchanted Glass: “The anthropologist wrote of the need for the contemplative naturalist, a man who, in a less frenzied era, had time to observe, to speculate, and to dream.” Shortly before his death he received an award from the Boston Museum of Science for his “outstanding contribution to the public understanding of science” and another from the U.S. Humane Society for his “significant contribution for the improvement of life and environment in this country.”
 

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Compare 12/12/2013

Questions show the mind's range, and answers it subtlety.
  --Joseph Joubert, essayist (1754-1824)

P.1358 - §0 (123:2.2)  The most valuable part of Jesus' early education was secured from his parents in answer to his thoughtful and searching inquiries. Joseph never failed to do his full duty in taking pains and spending time answering the boy's numerous questions. From the time Jesus was five years old until he was ten, he was one continuous question mark. While Joseph and Mary could not always answer his questions, they never failed fully to discuss his inquiries and in every other possible way to assist him in his efforts to reach a satisfactory solution of the problem which his alert mind had suggested.

    Joseph Joubert (7 May 1754 in Montignac, Périgord – 4 May 1824 in Paris) was a French moralist and essayist, remembered today largely for his Pensées (Thoughts), which was published posthumously.
    From the age of fourteen Joubert attended a religious college in Toulouse, where he later taught until 1776. In 1778 he went to Paris where he met D'Alembert and Diderot, amongst others, and later became a friend of a young writer and diplomat, Chateaubriand.
    He alternated between living in Paris with his friends and life in the privacy of the countryside in Villeneuve-sur-Yonne. He was appointed inspector-general of universities under Napoleon.
Joubert published nothing during his lifetime, but he wrote a copious amount of letters and filled sheets of paper and small notebooks with thoughts about the nature of human existence, literature, and other topics, in a poignant, often aphoristic style. After his death his widow entrusted Chateaubriand with these notes, and in 1838, he published a selection entitled, Recueil des pensées de M. Joubert (Collected Thoughts of Mr. Joubert). More complete editions were to follow, as were collections of Joubert's correspondence.
    Somewhat of the Epicurean school of philosophy, Joubert even valued his own frequent suffering of ill health, as he believed sickness gave subtlety to the soul.
Joubert's works have been translated into numerous languages. An English translation version was made by Paul Auster.
 

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Compare 12/11/2013

Truth does not change according to our ability to stomach it.
  --Flannery O'Conner, writer (1925-1964)

P.1126 - §2 (102:7.2)  God is the one and only self-caused fact in the universe. He is the secret of the order, plan, and purpose of the whole creation of things and beings. The everywhere-changing universe is regulated and stabilized by absolutely unchanging laws, the habits of an unchanging God. The fact of God, the divine law, is changeless; the truth of God, his relation to the universe, is a relative revelation which is ever adaptable to the constantly evolving universe.

(153:2.11)  Jesus stood up and said: "Let us be patient; the truth never suffers from honest examination."

    Mary Flannery O'Connor (March 25, 1925 – August 3, 1964) was an American writer and essayist. An important voice in American literature, O'Connor wrote two novels and 32 short stories, as well as a number of reviews and commentaries. She was a Southern writer who often wrote in a Southern Gothic style and relied heavily on regional settings and grotesque characters. O'Connor's writing also reflected her own Roman Catholic faith, and frequently examined questions of morality and ethics.
    Her Complete Stories won the 1972 U.S. National Book Award for Fiction and was named the "Best of the National Book Awards" by internet visitors in 2009.
 

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Compare 12/10/2013

At the center of the universe dwells the Great Spirit. And that center is really everywhere. It is within each of us.” 
― Black Elk

(2:5.6) How unreasonable that you should not worship God because the limitations of human nature and the handicaps of your material creation make it impossible for you to see him. Between you and God there is a tremendous distance (physical space) to be traversed. There likewise exists a great gulf of spiritual differential which must be bridged; but notwithstanding all that physically and spiritually separates you from the Paradise personal presence of God, stop and ponder the solemn fact that God lives within you; he has in his own way already bridged the gulf. He has sent of himself, his spirit, to live in you and to toil with you as you pursue your eternal universe career.

(5:2.3)  What a mistake to dream of God far off in the skies when the spirit of the Universal Father lives within your own mind!

    Heȟáka Sápa (Black Elk) (December 1863 – August 19, 1950) was a famous wičháša wakȟáŋ (medicine man and holy man) of the Oglala Lakota (Sioux). He was Heyoka and a second cousin of Crazy Horse.
    Black Elk was born in December 1863 along the Little Powder River (thought to be in the present-day state of Wyoming).[2] According to the Lakota way of measuring time, (referred to as Winter counts) Black Elk was born "the Winter When the Four Crows Were Killed on Tongue River".
When Black Elk was nine years old, he was suddenly taken ill and left prone and unresponsive for several days. During this time he had a great vision in which he was visited by the Thunder Beings (Wakinyan), and taken to the Grandfathers — spiritual representatives of the six sacred directions: west, east, north, south, above, and below. These "...spirits were represented as kind and loving, full of years and wisdom, like revered human grandfathers." When he was seventeen, Black Elk told a medicine man, Black Road, about the vision in detail. Black Road and the other medicine men of the village were "astonished by the greatness of the vision"
He had learned many things in his vision to help heal his people. He had come from a long line of medicine men and healers in his family; his father was a medicine man as were his paternal uncles. Late in his life as an elder, he related to John Neihardt the vision that occurred to him in which among other things he saw a great tree that symbolized the life of the earth and all people. Neihardt recorded all of it in minute detail, and consequently it is preserved in various books today.
In his vision, Black Elk is taken to the center of the earth, and to the central mountain of the world. What mythologist Joseph Campbell explained as "the axis mundi, the central point, the pole around which all revolves...the point where stillness and movement are together..." Black Elk was residing at the axis of the six sacred directions. Campbell viewed Black Elk's statement as key to understanding myth and symbols.
As Black Elk related:
And while I stood there I saw more than I can tell and understood more than I saw; for I was seeing in a sacred manner the shapes of all things in the spirit, and the shape of all shapes as they must live together like one being.     And I saw that the sacred hoop of my people was one of many hoops that made one circle, wide as daylight and as starlight, and in the center grew one mighty flowering tree to shelter all the children of one mother and one father. And I saw that it was holy.
    Black Elk had many visions throughout his life which reinforced what he had experienced as a boy, and he worked among his people as a healer and medicine man.
He was involved in several battles with the U.S. cavalry. He participated, at about the age of twelve, in the Battle of Little Big Horn of 1876, known as the Battle of the Greasy Grass to the Lakota; and was injured in the Wounded Knee Massacre in 1890.
    In 1887, he traveled to England with Buffalo Bill's Wild West Show, an experience he described in chapter twenty of Black Elk Speaks . On May 11, 1887, the troop put on a command performance for Queen Victoria, whom they called "Grandmother England." He also described being in the crowd at her Golden Jubilee.
    In spring 1888, the Wild West Show set sail for the United States. Black Elk became separated from the group and the ship left without him, stranding him with three other Lakota. They subsequently joined another wild west show and he spent the next year in Germany, France, and Italy. When Buffalo Bill arrived in Paris in May 1889, Black Elk obtained a ticket to return home to Pine Ridge, arriving in autumn of 1889. During his sojourn in Europe, Black Elk was given an "abundant opportunity to study the white man's way of life," and he learned to speak rudimentary English.
    For at least a decade, beginning in 1934, Black Elk returned to the work that he had done earlier in life with Buffalo Bill - organizing an Indian Show in the Black Hills. Unlike the Wild West shows which were used to glorify Indian warfare, Black Elk's show was used primarily to teach tourists about Lakota culture and traditional sacred rituals - including the Sun Dance.
    Black Elk saw similarities between Christianity and the Lakota religion which allowed him to practice as a medicine man while also being Catholic. Black Elk was a leader in the revival of the Sun Dance (an important religious ceremony among several tribes) and its reinstatement in Lakota life. Lakota traditionalists now follow his version of the dance.
    Since the 1970s the book Black Elk Speaks has become an important source for studying Native spirituality, sparking a renewal of interest in Native religions. Black Elk worked with John Neihardt to give a first-hand account of his experiences and that of the Lakota people. His son Ben would translate Black Elk's stories, which were then recorded by Neihardt's daughter Emid, who would then put them in chronological order for Neihardt's use.[15] Within the American Indian Movement Black Elk Speaks became an important source for those seeking religious and spiritual inspiration. They also sought Black Elk nephew and medicine man, Frank Fools Crow for information on Native traditions.
    Black Elk married his first wife, Katie War Bonnet, in 1892. She became a Catholic, and all three of their children were baptized as Catholic. After her death in 1903, he became a Catholic in 1904, when he was christened with the name of Nicholas and later served as a catechist. He continued to serve as a spiritual leader among his people, seeing no contradiction in embracing what he found valid in both his tribal traditions concerning Wakan Tanka and those of Christianity. He remarried in 1905 to Anna Brings White, a widow with two daughters. Together they had three more children and remained together until her death in 1941.
    Toward the end of his life, Black Elk revealed the story of his life, and a number of sacred Sioux rituals to John Neihardt and Joseph Epes Brown for publication, and his accounts have won wide interest and acclaim. He died August 19, 1950 at the age of 87.
 

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Compare 12/09/2013

A timid question will always receive a confident answer.
  --Henry Lytton Bulwer, diplomat and author (1801-1872)

P.1557 - §1 (139:5.7)  He [Philip] would not hesitate to interrupt Jesus in the midst of one of the Master's most profound discourses to ask an apparently foolish question. But Jesus never reprimanded him for such thoughtlessness; he was patient with him and considerate of his inability to grasp the deeper meanings of the teaching. Jesus well knew that, if he once rebuked Philip for asking these annoying questions, he would not only wound this honest soul, but such a reprimand would so hurt Philip that he would never again feel free to ask questions. Jesus knew that on his worlds of space there were untold billions of similar slow-thinking mortals, and he wanted to encourage them all to look to him and always to feel free to come to him with their questions and problems. After all, Jesus was really more interested in Philip's foolish questions than in the sermon he might be preaching. Jesus was supremely interested in men, all kinds of men.

    (William) Henry Lytton Earle Bulwer, was a British Liberal politician, diplomat and writer.
    Bulwer was the second son of General William Bulwer and his wife, Elizabeth Barbara, daughter of Richard Warburton-Lytton. He was an elder brother of Edward Bulwer-Lytton, 1st Baron Lytton, uncle of Robert Bulwer-Lytton, 1st Earl of Lytton, Viceroy of India, 1876–1880, and the uncle of Sir Henry Ernest Gascoyne Bulwer. He was educated at Harrow School, Trinity College and then the recently founded Downing College, both at Cambridge. After graduating and touring the continent, he joined the Life Guards in 1824 and exchanged to the 58th Regiment of Foot two years later.
    After having unsuccessfully contested Hertford in 1826, Bulwer joined the Diplomatic Service in 1827 and was sent to Berlin in August that year, to Vienna in April 1829 and then to The Hague in April 1830. In July 1830, he entered the House of Commons as MP for the rotten borough of Wilton and was sent to Brussels the following month to report on the Belgian Revolution. A year later, he was returned for Coventry, again in 1833, then for Marylebone in 1835. That year, Bulwer planned to join General Evans, who was raising a legion to help Isabella II of Spain in the First Carlist War, but was instead sent back to the newly independent Belgium as secretary of legation. When a general election was called two years later on the death of William IV, Bulwer decided not to contest his current seat for Marylebone and after having commuted between Parliament and his diplomatics posts for seven years, decided to become a full-time diplomat and was sent to Constantinople.
    A year later, Bulwer was due to go to St Petersburg after accepting a new post there, but caught a fever just before leaving Constantinople and instead went back to London. Upon his arrival, the government was embroiled in the Bedchamber Crisis and because of the delays involved, Bulwer did not take up his post in Russia and was instead sent to Paris in June 1839. After having dealt with the poor Anglo-French relations prior to the London Straits Convention, Bulwer was sent to Madrid in November 1843 and served there until Narváez instructed him to leave in 1848, after being accused of implicating liberal risings against the former's conservative government. By now a diplomatic embarrassment in Europe, the British government formally showed its support of Bulwer by making him a KCB that year, but sent him far from Europe, to Washington a year later.
    Bulwer enjoyed his three years in America, having been promoted to GCB during his office, but wished to return to Europe and so was posted to Florence in 1852. His two years in Italy were largely uneventful and ill health forced him back to London in 1854. He was granted a pension a year later and it was at this time that he and his wife separated. When his health improved, Bulwer was in Eastern Europe from 1856–58, where he took part in the uniting of the provinces of Moldavia and Wallachia to form Romania. In 1858, he succeeded Lord Stratford de Redcliffe as Ambassador to the Ottoman Empire and his wife joined him. This was his final diplomatic post before his semi-retirement in 1865.
    On his return to England, Bulwer went back to politics and successfully contested Tamworth in 1868. He returned to literature after his retirement and was also raised to the peerage as Baron Dalling and Bulwer, of Dalling in the County of Norfolk, in 1871.
    Lord Dalling and Bulwer married the Honourable Georgiana, youngest daughter of Henry Wellesley, 1st Baron Cowley and a niece of the Duke of Wellington, at Hatfield House in December 1848. They had no children. On his return from a trip to Egypt in 1872, Bulwer died suddenly in Naples, aged 71, when the barony became extinct. His will was valued at less than £5,000. His estranged wife died in August 1878, aged 61.
 

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Compare 12/06/2013

Men are governed by lines of intellect - women: by curves of emotion.
  --James Joyce, (1882-1941)

(84:6.3)  Male and female are, practically regarded, two distinct varieties of the same species living in close and intimate association. Their viewpoints and entire life reactions are essentially different; they are wholly incapable of full and real comprehension of each other. Complete understanding between the sexes is not attainable.
  
(84:6.4) Women seem to have more intuition than men, but they also appear to be somewhat less logical. Woman, however, has always been the moral standard-bearer and the spiritual leader of mankind. The hand that rocks the cradle still fraternizes with destiny.

    James Augustine Aloysius Joyce (2 February 1882 – 13 January 1941) was an Irish novelist and poet, considered to be one of the most influential writers in the modernist avant-garde of the early 20th century. Joyce is best known for Ulysses (1922), a landmark work in which the episodes of Homer's Odyssey are paralleled in an array of contrasting literary styles, perhaps most prominently the stream of consciousness technique he perfected. Other major works are the short-story collection Dubliners (1914), and the novels A Portrait of the Artist as a Young Man (1916) and Finnegans Wake (1939). His complete oeuvre includes three books of poetry, a play, occasional journalism, and his published letters.
    Joyce was born to a middle class family in Dublin, where he excelled as a student at the Jesuit schools Clongowes and Belvedere, then at University College Dublin. In his early twenties he emigrated permanently to continental Europe, living in Trieste, Paris and Zurich. Though most of his adult life was spent abroad, Joyce's fictional universe does not extend beyond Dublin, and is populated largely by characters who closely resemble family members, enemies and friends from his time there; Ulysses in particular is set with precision in the streets and alleyways of the city. Shortly after the publication of Ulysses he elucidated this preoccupation somewhat, saying, “For myself, I always write about Dublin, because if I can get to the heart of Dublin I can get to the heart of all the cities of the world. In the particular is contained the universal.”

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Compare 12/05/2013

Truth does not change according to our ability to stomach it.
  --Mary Flannery O'Connor (1925–1964)

(153:2.11)  By this time there was much murmuring in the synagogue, and such a tumult was threatened that Jesus stood up and said: "Let us be patient; the truth never suffers from honest examination.

    Mary Flannery O'Connor (March 25, 1925 – August 3, 1964) was an American writer and essayist. An important voice in American literature, O'Connor wrote two novels and 32 short stories, as well as a number of reviews and commentaries. She was a Southern writer who often wrote in a Southern Gothic style and relied heavily on regional settings and grotesque characters. O'Connor's writing also reflected her own Roman Catholic faith, and frequently examined questions of morality and ethics.
    Her Complete Stories won the 1972 U.S. National Book Award for Fiction and was named the "Best of the National Book Awards" by internet visitors in 2009., writer (1925-1964)

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Compare 12/04/2013

Difficulties are meant to rouse, not discourage. The human spirit is to grow strong by conflict.
  --William Ellery Channing (1780-1842)

(26:5.3)  But long before reaching Havona, these ascendant children of time have learned to feast upon uncertainty, to fatten upon disappointment, to enthuse over apparent defeat, to invigorate in the presence of difficulties, to exhibit indomitable courage in the face of immensity, and to exercise unconquerable faith when confronted with the challenge of the inexplicable. Long since, the battle cry of these pilgrims became: "In liaison with God, nothing—absolutely nothing—is impossible."

P.556 - §7 (48:7.7)  Difficulties may challenge mediocrity and defeat the fearful, but they only stimulate the true children of the Most Highs.
 
P.1097 - §6 (100:4.2)  Religious perplexities are inevitable; there can be no growth without psychic conflict and spiritual agitation.

    William Ellery Channing (April 7, 1780 – October 2, 1842) was the foremost Unitarian preacher in the United States in the early nineteenth century and along with Andrews Norton, (1786-1853), one of Unitarianism's leading theologians. He was known for his articulate and impassioned sermons and public speeches, and as a prominent thinker in the liberal theology of the day. Channing's religion and thought were among the chief influences on the New England Transcendentalists, though he never countenanced their views, which he saw as extreme. The beliefs he espoused, especially within his "Baltimore Sermon" of May 5, 1819, at the ordination of a future famous theologian and educator in his own right, Jared Sparks, (1789-1866), as the first minister (1819-1823) of the newly organized (1817) "First Independent Church of Baltimore" ((later the "First Unitarian Church of Baltimore (Unitarian and Universalist)")). Here he espoused his principles and tenets of the developing philosophy and theology of "Unitarianism" resulted in the organization later in 1825 of the first Unitarian denomination in America (American Unitarian Association) and the later developments and mergers between Unitarians and Universalists resulting finally in the Unitarian Universalist Association of America in 1961.

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Compare 12/03/2013

The road to Hell is paved with good intentions.
  --Dr Samuel Johnson, (1709-1784)

P.841 - §6 (75:3.6)  It should again be emphasized that Serapatatia was altogether honest and wholly sincere in all that he proposed. He never once suspected that he was playing into the hands of Caligastia and Daligastia. Serapatatia was entirely loyal to the plan of building up a strong reserve of the violet race before attempting the world-wide upstepping of the confused peoples of Urantia. But this would require hundreds of years to consummate, and he was impatient; he wanted to see some immediate results--something in his own lifetime. He made it clear to Eve that Adam was oftentimes discouraged by the little that had been accomplished toward uplifting the world.

    Samuel Johnson often referred to as Dr Johnson, was an English writer who made lasting contributions to English literature as a poet, essayist, moralist, literary critic, biographer, editor and lexicographer. Johnson was a devout Anglican and committed Tory, and has been described as "arguably the most distinguished man of letters in English history". He is also the subject of "the most famous single work of biographical art in the whole of literature": James Boswell's Life of Samuel Johnson.
    Born in Lichfield, Staffordshire, Johnson attended Pembroke College, Oxford for just over a year, before his lack of funds forced him to leave. After working as a teacher he moved to London, where he began to write for The Gentleman's Magazine. His early works include the biography The Life of Richard Savage, the poems "London" and "The Vanity of Human Wishes", and the play Irene.
    After nine years of work, Johnson's A Dictionary of the English Language was published in 1755. It had a far-reaching effect on Modern English and has been described as "one of the greatest single achievements of scholarship." This work brought Johnson popularity and success. Until the completion of the Oxford English Dictionary 150 years later, Johnson's was viewed as the pre-eminent British dictionary. His later works included essays, an influential annotated edition of William Shakespeare's plays, and the widely read tale Rasselas. In 1763, he befriended James Boswell, with whom he later travelled to Scotland; Johnson described their travels in A Journey to the Western Islands of Scotland. Towards the end of his life, he produced the massive and influential Lives of the Most Eminent English Poets, a collection of biographies and evaluations of 17th- and 18th-century poets.
    Johnson had a tall and robust figure. His odd gestures and tics were confusing to some on their first encounter with him. Boswell's Life, along with other biographies, documented Johnson's behaviour and mannerisms in such detail that they have informed the posthumous diagnosis of Tourette syndrome, a condition not defined or diagnosed in the 18th century. After a series of illnesses he died on the evening of 13 December 1784, and was buried in Westminster Abbey. In the years following his death, Johnson began to be recognised as having had a lasting effect on literary criticism, and even as the only great critic of English literature.
 

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Compare 11/28/2013

Best of all is it to preserve everything in a pure, still heart, and let there be for every pulse a thanksgiving, and for every breath a song.
  --Konrad von Gesner  (1551–1558)

(100:5.10) The more healthful attitude of spiritual meditation is to be found in reflective worship and in the prayer of thanksgiving.

(146:2.12)  Prayers of thanksgiving are appropriate for groups of worshipers, but the prayer of the soul is a personal matter.

(146:2.15) 14. Jesus warned his followers against thinking that their prayers would be rendered more efficacious by ornate repetitions, eloquent phraseology, fasting, penance, or sacrifices. But he did exhort his believers to employ prayer as a means of leading up through thanksgiving to true worship. Jesus deplored that so little of the spirit of thanksgiving was to be found in the prayers and worship of his followers. He quoted from the Scriptures on this occasion, saying: "It is a good thing to give thanks to the Lord and to sing praises to the name of the Most High, to acknowledge his loving-kindness every morning and his faithfulness every night, for God has made me glad through his work. In everything I will give thanks according to the will of God."

    Conrad Gesner was a Swiss naturalist and bibliographer. He was well known as a botanist, physician and classical linguist. His five-volume Historiae animalium (1551–1558) is considered the beginning of modern zoology, and the flowering plant genus Gesneria and its family Gesneriaceae are named after him. A genus of moths is also named Gesneria after him. He is denoted by the author abbreviation Gesner when citing a botanical name.
    There was extreme religious tension at the time Historiae animalium came out. Under Pope Paul IV it was felt that the religious convictions of an author contaminated all his writings,. Since Gessner was protestant it was added to the Roman Catholic Church's list of prohibited books. Even though religious tensions were high Gesner maintained friendships on both sides of the Catholic-Protestant divide. In fact, Catholic booksellers in Venice protested the Inquisition's blanket ban on Gesner's books, and some of his work was eventually allowed after it had been "cleaned" of its doctrinal errors.
 

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