Tom's Compares

Tom's picture

Compare 09/20/2013

No society that feeds its children on tales of successful violence can expect them not to believe that violence in the end is rewarded.
  --Margaret Mead, anthropologist (1901-1978)

P.1571 - §1 (140:3.14)  Do not forcibly resist injustice; put not your trust in the arm of the flesh. If your neighbor smites you on the right cheek, turn to him the other also. Be willing to suffer injustice rather than to go to law among yourselves. In kindness and with mercy minister to all who are in distress and in need.

P.1608 - §4 (143:1.7)  Today, the unbelievers may taunt you with preaching a gospel of nonresistance and with living lives of nonviolence, but you are the first volunteers of a long line of sincere believers in the gospel of this kingdom who will astonish all mankind by their heroic devotion to these teachings. No armies of the world have ever displayed more courage and bravery than will be portrayed by you and your loyal successors who shall go forth to all the world proclaiming the good news--the fatherhood of God and the brotherhood of men. The courage of the flesh is the lowest form of bravery. Mind bravery is a higher type of human courage, but the highest and supreme is uncompromising loyalty to the enlightened convictions of profound spiritual realities. And such courage constitutes the heroism of the God-knowing man. And you are all God-knowing men; you are in very truth the personal associates of the Son of Man.

P.1770 - §1 (159:5.9)  When an enemy smites you on one cheek, do not stand there dumb and passive but in positive attitude turn the other; that is, do the best thing possible actively to lead your brother in error away from the evil paths into the better ways of righteous living." Jesus required his followers to react positively and aggressively to every life situation. The turning of the other cheek, or whatever act that may typify, demands initiative, necessitates vigorous, active, and courageous expression of the believer's personality.

    Margaret Mead (December 16, 1901 – November 15, 1978) was an American cultural anthropologist, who was frequently a featured author and speaker in the mass media throughout the 1960s and 1970s. She earned her bachelor degree at Barnard College in New York City, and her M.A. and Ph.D. degrees from Columbia University.
    She was both a popularizer of the insights of anthropology into modern American and Western culture and a respected, if controversial, academic anthropologist. Her reports about the attitudes towards sex in South Pacific and Southeast Asian traditional cultures amply informed the 1960s sexual revolution. Mead was a champion of broadened sexual mores within a context of traditional western religious life.
    An Anglican Christian, she played a considerable part in the drafting of the 1979 American Episcopal Book of Common Prayer.

Tom's picture

Compare 09/19/2013

True religion is the life we lead, not the creed we profess.
   --Louis Nizer, lawyer (1902-1994)

P.2087 - §5 (196:0.5)  Theology may fix, formulate, define, and dogmatize faith, but in the human life of Jesus faith was personal, living, original, spontaneous, and purely spiritual. This faith was not reverence for tradition nor a mere intellectual belief which he held as a sacred creed, but rather a sublime experience and a profound conviction which securely held him. His faith was so real and all-encompassing that it absolutely swept away any spiritual doubts and effectively destroyed every conflicting desire. Nothing was able to tear him away from the spiritual anchorage of this fervent, sublime, and undaunted faith. Even in the face of apparent defeat or in the throes of disappointment and threatening despair, he calmly stood in the divine presence free from fear and fully conscious of spiritual invincibility. Jesus enjoyed the invigorating assurance of the possession of unflinching faith, and in each of life's trying situations he unfailingly exhibited an unquestioning loyalty to the Father's will. And this superb faith was undaunted even by the cruel and crushing threat of an ignominious death.

    Louis Nizer was a noted American trial lawyer and senior partner of the law firm Phillips Nizer Benjamin Krim & Ballon. He represented many celebrities in a variety of cases, among them Quentin Reynolds in his successful libel suit against columnist Westbrook Pegler, and the broadcaster John Henry Faulk against AWARE, a right-wing organization that had falsely labeled him a communist.
    A graduate of Columbia College and Columbia Law School, he wrote several books, among them the best-selling "My Life In Court" in 1962, about many of his famous cases, which spent many weeks on the New York Times bestseller list. He also wrote "The Implosion Conspiracy" in 1972, a study of the Julius and Ethel Rosenberg espionage case. He died at the age 92 in New York City, having continued to work at his firm until 10 days before his death.
His representation of Reynolds served as the basis for the Broadway play A Case of Libel, which starred Van Heflin.
    With Jack Valenti, Nizer helped create the motion picture ratings system of the Motion Picture Association of America, which he served as general counsel.
    After the assassination of John F. Kennedy, he authored the foreword to the Warren Commission report that investigated JFK's murder and the conspiracy theories that still surround it.
    In addition to his legal work, Louis Nizer was an author, artist, lecturer, and advisor to some of the most powerful people in the worlds of politics, business, and entertainment. For a number of years, Nizer was listed in the Guinness Book of World Records as the "highest-paid lawyer in the world". In addition to his success in the legal world, he was married to his wife Mildred for over 50 years. Over his life, Nizer bestowed significant grants and charity to many Jewish causes.
 

Tom's picture

Compare 09/18/2013

Force without wisdom falls of its own weight.
  --Horace, poet and satirist (65-8 BCE)

(48:7.8)  To enjoy privilege without abuse, to have liberty without license, to possess power and steadfastly refuse to use it for self-aggrandizement—these are the marks of high civilization.

(54:1.6)  True liberty is the associate of genuine self-respect; false liberty is the consort of self-admiration. True liberty is the fruit of self-control; false liberty, the assumption of self-assertion. Self-control leads to altruistic service; self-admiration tends towards the exploitation of others for the selfish aggrandizement of such a mistaken individual as is willing to sacrifice righteous attainment for the sake of possessing unjust power over his fellow beings.

(136:6.9)  In this decision Jesus of Nazareth portrayed to an onlooking universe the folly and sin of prostituting divine talents and God-given abilities for personal aggrandizement or for purely selfish gain and glorification. That was the sin of Lucifer and Caligastia.

(136:8.6)  Jesus was now passing through the great test of civilized man, to have power and steadfastly refuse to use it for purely selfish or personal purposes

(141:3.4)  The Master displayed great wisdom and manifested perfect fairness in all of his dealings with his apostles and with all of his disciples. Jesus was truly a master of men; he exercised great influence over his fellow men because of the combined charm and force of his personality.

    Quintus Horatius Flaccus (8 December 65 BC – 27 November 8 BC), known in the English-speaking world as Horace, was the leading Roman lyric poet during the time of Augustus. The rhetorician Quintillian regarded his Odes as just about the only Latin lyrics worth reading: "He can be lofty sometimes, yet he is also full of charm and grace, versatile in his figures, and felicitously daring in his choice of words."
    Horace also crafted elegant hexameter verses (Sermones and Epistles) and caustic iambic poetry (Epodes). The hexameters are amusing yet serious works, friendly in tone, leading the ancient satirist Persius to comment: "as his friend laughs, Horace slyly puts his finger on his every fault; once let in, he plays about the heartstrings". Some of his iambic poetry has seemed repulsive to modern audiences.
    His career coincided with Rome's momentous change from Republic to Empire. An officer in the republican army defeated at the Battle of Philippi in 42 BC, he was befriended by Octavian's right-hand man in civil affairs, Maecenas, and became a spokesman for the new regime. For some commentators, his association with the regime was a delicate balance in which he maintained a strong measure of independence (he was "a master of the graceful sidestep") but for others he was, in John Dryden's phrase, "a well-mannered court slave".
    His poetry became "the common currency of civilization", and he still retains a devoted following, despite some loss of popularity after World War I (perhaps due to mistrust of old-fashioned patriotism and imperial glory, with which he had become associated). Horatian studies have become so diverse and intensive in recent years that it is probably no longer possible for any one scholar to command the whole range of arguments and issues.

Tom's picture

Compare 09/17/2013

A part of kindness consists in loving people more than they deserve.
  --Joseph Joubert (1754-1824)

(159:5.9)  When an enemy smites you on one cheek, do not stand there dumb and passive but in positive attitude turn the other; that is, do the best thing possible actively to lead your brother in error away from the evil paths into the better ways of righteous living.
 
(194:3.12)  Pentecost endowed mortal man with the power to forgive personal injuries, to keep sweet in the midst of the gravest injustice, to remain unmoved in the face of appalling danger, and to challenge the evils of hate and anger by the fearless acts of love and forbearance.

    Joseph Joubert (1754 1824) 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 friends with 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.

Tom's picture

Compare 09/16/2013

Worry does not empty tomorrow of its sorrow, it empties today of its strength.
  --Corrie ten Boom (1892-1983)

(48:7.21)  Anxiety must be abandoned. The disappointments hardest to bear are those which never come.

(113:2.5)  The angels really find it hard to understand why you will so persistently allow your higher intellectual powers, even your religious faith, to be so dominated by fear, so thoroughly demoralized by the thoughtless panic of dread and anxiety.

(140:8.3)  Jesus made clear to the three the difference between the requirements of apostleship and discipleship. And even then he did not forbid the exercise of prudence and foresight by the twelve. What he preached against was not forethought but anxiety, worry.

(165:5.2)  You have dedicated your lives to the ministry of the kingdom; therefore be not anxious or worried about the things of the temporal life, what you shall eat, nor yet for your body, what you shall wear. The welfare of the soul is more than food and drink; the progress in the spirit is far above the need of raiment. When you are tempted to doubt the sureness of your bread, consider the ravens; they sow not neither reap, they have no storehouses or barns, and yet the Father provides food for every one of them that seeks it. And of how much more value are you than many birds! Besides, all of your anxiety or fretting doubts can do nothing to supply your material needs. Which of you by anxiety can add a handbreadth to your stature or a day to your life? Since such matters are not in your hands, why do you give anxious thought to any of these problems?

    Cornelia "Corrie" ten Boom  was a Dutch Christian who, along with her father and other family members, helped many Jews escape the Nazi Holocaust during World War II and was imprisoned for it. Her most famous book, The Hiding Place, describes the ordeal.
    During the Second World War, Corrie Ten Boom and her family (all Christians) showed great courage in helping to rescue Jewish people from the Nazis. They were arrested and imprisoned by the Germans. Corrie and her sister were sent to Ravensbruck concentration camp, where her sister died. Corrie was released due to an administrative error just before the end of the war in 1945. She spent the rest of her long life spreading the news of God's forgiveness.

Tom's picture

Compare 09/12/2013

I am, indeed, a king, because I know how to rule myself.
  --Pietro Aretino, satirist and dramatist (1492-1556)

P.1609 - §4 (143:2.3)  Verily, verily, I say to you, he who rules his own self is greater than he who captures a city.

Pietro Aretino (20 April 1492 – 21 October 1556) was an Italian author, playwright, poet and satirist who wielded immense influence on contemporary art and politics and invented modern literate pornography.

Tom's picture

Compare 09/11/2013

The Christian ideal has not been tried and found wanting; it has been found difficult and left untried.
  --Gilbert Keith Chesterton, (1874-1936)

P.1720 - §3 (154:4.2)  Many intelligent and well-meaning men, even in the more enlightened age of these revelations, maintain that modern civilization could not have been built upon the teachings of Jesus--and they are partially right. But all such doubters forget that a much better civilization could have been built upon his teachings, and sometime will be. This world has never seriously tried to carry out the teachings of Jesus on a large scale, notwithstanding that halfhearted attempts have often been made to follow the doctrines of so-called Christianity.

P.2083 - §2  (195:9.6)  Modern men and women of intelligence evade the religion of Jesus because of their fears of what it will do to them--and with them. And all such fears are well founded. The religion of Jesus does, indeed, dominate and transform its believers, demanding that men dedicate their lives to seeking for a knowledge of the will of the Father in heaven and requiring that the energies of living be consecrated to the unselfish service of the brotherhood of man.

P.2085 - §1 (195:10.9) Many earnest persons who would gladly yield loyalty to the Christ of the gospel find it very difficult enthusiastically to support a church which exhibits so little of the spirit of his life and teachings, and which they have been erroneously taught he founded. Jesus did not found the so-called Christian church, but he has, in every manner consistent with his nature, fostered it as the best existent exponent of his lifework on earth.
    If the Christian church would only dare to espouse the Master's program, thousands of apparently indifferent youths would rush forward to enlist in such a spiritual undertaking, and they would not hesitate to go all the way through with this great adventure.

    Gilbert Keith Chesterton, better known as G.K. Chesterton, was an English writer, lay theologian, poet, dramatist, journalist, orator, literary and art critic, biographer, and Christian apologist. Chesterton is often referred to as the "prince of paradox." Time magazine, in a review of a biography of Chesterton, observed of his writing style: "Whenever possible Chesterton made his points with popular sayings, proverbs, allegories—first carefully turning them inside out."
    Chesterton is well known for his reasoned apologetics, and even some of those who disagree with him have recognized the universal appeal of such works as Orthodoxy and The Everlasting Man. Chesterton, as a political thinker, cast aspersions on both Progressivism and Conservatism, saying, "The whole modern world has divided itself into Conservatives and Progressives. The business of Progressives is to go on making mistakes. The business of the Conservatives is to prevent the mistakes from being corrected." Chesterton routinely referred to himself as an "orthodox" Christian, and came to identify this position more and more with Catholicism, eventually converting to Roman Catholicism from High Church Anglicanism. George Bernard Shaw, Chesterton's "friendly enemy" according to Time, said of him, "He was a man of colossal genius." Biographers have identified him as a successor to such Victorian authors as Matthew Arnold, Thomas Carlyle, John Henry Cardinal Newman, and John Ruskin.

Tom's picture

Compare 09/10/2013

One of the primary tests of the mood of a society at any given time is whether its comfortable people tend to identify, psychologically, with the power and achievements of the very successful or with the needs and sufferings of the underprivileged.
  --Richard Hofstadter, historian (1916-1970)

(135:6.8)  John [the Baptist] conducted classes for his disciples, in the course of which he instructed them in the details of their new life and endeavored to answer their many questions. He counseled the teachers to instruct in the spirit as well as the letter of the law. He instructed the rich to feed the poor; to the tax gatherers he said: "Extort no more than that which is assigned you."

(163:2.11)  Jesus never personally had anything to do with the apostolic finances except in the disbursement of alms. But there was one economic abuse which he many times condemned, and that was the unfair exploitation of the weak, unlearned, and less fortunate of men by their strong, keen, and more intelligent fellows. Jesus declared that such inhuman treatment of men, women, and children was incompatible with the ideals of the brotherhood of the kingdom of heaven.

167:1.5)  Forget not, every one who exalts himself shall be humbled, while he who truly humbles himself shall be exalted. Therefore, when you entertain at dinner or give a supper, invite not always your friends, your brethren, your kinsmen, or your rich neighbors that they in return may bid you to their feasts, and thus will you be recompensed. When you give a banquet, sometimes bid the poor, the maimed, and the blind. In this way you shall be blessed in your heart, for you well know that the lame and the halt cannot repay you for your loving ministry.

(192:2.2) Do not neglect to minister to the weak, the poor, and the young.

    Richard Hofstadter (6 August 1916 – 24 October 1970) was an American historian and public intellectual of the mid-20th century. Hofstadter, the DeWitt Clinton Professor of American History at Columbia University, became the "iconic historian of postwar liberal consensus", largely because of his emphasis on ideas and political culture rather than the day-to-day doings of politicians. His influence is ongoing, as modern critics profess admiration for the grace of his writing, and the depth of his insight.
    His most important works are Social Darwinism in American Thought, 1860–1915 (1944); The American Political Tradition (1948); The Age of Reform (1955); Anti-intellectualism in American Life (1963), and the essays collected in The Paranoid Style in American Politics (1964). He was twice awarded the Pulitzer Prize: in 1956 for The Age of Reform, an unsentimental analysis of the populism movement in the 1890s and the progressive movement of the early 20th century; and in 1964 for the cultural history Anti-intellectualism in American Life.

Tom's picture

Compare 09/09/2013

The ability to simplify means to eliminate the unnecessary so that the necessary may speak.
  --Hans Hofmann, painter (1880-1966)

P.630 - §3 (55:5.6)   [The Spheres of Light and Life]  Life is refreshingly simple; man has at last co-ordinated a high state of mechanical development with an inspiring intellectual attainment and has overshadowed both with an exquisite spiritual achievement. The pursuit of happiness is an experience of joy and satisfaction.

P.1392 - §8 (126:5.1)  Gradually Jesus and his family returned to the simple life of their earlier years. Their clothes and even their food became simpler. They had plenty of milk, butter, and cheese. In season they enjoyed the produce of their garden, but each passing month necessitated the practice of greater frugality.

P.1589 - §5 (141:3.4)  [The Master] He was simple, manly, honest, and fearless.

P.1672 - §3 (149:2.14)  Multitudes would follow him for weeks, just to hear his gracious words and behold his simple life.

    Hans Hofmann (March 21, 1880 – February 17, 1966) was a German-born American abstract expressionist painter. Hofmann was born in Weißenburg, Bavaria on March 21, 1880, the son of Theodor and Franziska Hofmann. When he was six he moved with his family to Munich. Here his father took a job with the government.
    Starting at a young age, Hofmann gravitated towards science and mathematics. At age sixteen, he started work with the Bavarian government as assistant to the director of Public Works where he was able to increase his knowledge of mathematics. He went on to develop and patent such devices as the electromagnetic comptometer, a radar device for ships at sea, a sensitized light bulb, and a portable freezer unit for military use. Even with such great abilities in science and mathematics, Hofmann became interested in creative studies, beginning educational art training after the death of his father.
    In 1932 he immigrated to the United States, where he resided until the end of his life.

Tom's picture

Compare 09/06/2013

All true art must help the-soul to realize it's inner selfTrue art must be evidence of the happiness contentment and Purity Of its authors
  -Ghandi  (1869-1948)

(195:7.18)  Any scientific interpretation of the material universe is valueless unless it provides due recognition for the scientist. No appreciation of art is genuine unless it accords recognition to the artist. No evaluation of morals is worth while unless it includes the moralist. No recognition of philosophy is edifying if it ignores the philosopher, and religion cannot exist without the real experience of the religionist who, in and through this very experience, is seeking to find God and to know him. Likewise is the universe of universes without significance apart from the I AM, the infinite God who made it and unceasingly manages it.

    Mohandas Karamchand Gandhi was the preeminent leader of Indian nationalism in British-ruled India. Employing non-violent civil disobedience, Gandhi led India to independence and inspired movements for civil rights and freedom across the world. The honorific Mahatma—applied to him first in 1914 in South Africa,—is now used worldwide. He is also called Bapu (Gujarati: endearment for "father," "papa." in India.
    Born and raised in a Hindu, merchant caste, family in coastal Gujarat, western India, and trained in law at the Inner Temple, London, Gandhi first employed non-violent civil disobedience as an expatriate lawyer in South Africa, in the resident Indian community's struggle for civil rights. After his return to India in 1915, he set about organising peasants, farmers, and urban labourers to protest against excessive land-tax and discrimination. Assuming leadership of the Indian National Congress in 1921, Gandhi led nationwide campaigns for easing poverty, expanding women's rights, building religious and ethnic amity, ending untouchability, but above all for achieving Swaraj or self-rule.
Gandhi famously led Indians in challenging the British-imposed salt tax with the 400 km (250 mi) Dandi Salt March in 1930, and later in calling for the British to Quit India in 1942. He was imprisoned for many years, upon many occasions, in both South Africa and India. Gandhi attempted to practice non-violence and truth in all situations, and advocated that others do the same. He lived modestly in a self-sufficient residential community and wore the traditional Indian dhoti and shawl, woven with yarn hand spun on a charkha. He ate simple vegetarian food, and also undertook long fasts as means of both self-purification and social protest.
    Gandhi's vision of a free India based on religious pluralism, however, was challenged in the early 1940s by a new Muslim nationalism which was demanding a separate Muslim homeland carved out of India. Eventually, in August 1947, Britain granted independence, but the British Indian Empire was partitioned into two dominions, a smaller Hindu-majority India and Muslim Pakistan. As many displaced Hindus, Muslims, and Sikhs made their way to their new lands, religious violence broke out, especially in the Punjab and Bengal. Eschewing the official celebration of independence in Delhi, Gandhi visited the affected areas, attempting to provide solace. In the months following, he undertook several fasts unto death to promote religious harmony. The last of these, undertaken on 12 January 1948 at age 78, also had the indirect goal of pressuring India to pay out some cash assets owed to Pakistan. Some Indians thought Gandhi was too accommodating. Among them was Nathuram Godse, a Hindu nationalist, who assassinated Gandhi on 30 January 1948 by firing three bullets into his chest at point-blank range.
    Gandhi is commonly, though not officially, considered the Father of the Nation in India. His birthday, 2 October, is commemorated there as Gandhi Jayanti, a national holiday, and world-wide as the International Day of Non-Violence.

Syndicate content