By Mateus Soares de Azevedo
Comprises essays on mysticism, prayer, sacred paintings, the connection among Christianity and different non secular.
Read or Download Ye Shall Know the Truth: Christianity and the Perennial Philosophy PDF
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Extra resources for Ye Shall Know the Truth: Christianity and the Perennial Philosophy
Example text
When one reads in the Gospel that 8 This is, be it said in passing, what is forgotten even by most of the impeccable gurus of contemporary India, starting with Ramakrishna. ” “Neither be ye called masters: for one is your Master, even Christ” (Matthew 23: 8 and 10). 13 Ye Shall Know the Truth: Christianity and the Perennial Philosophy “there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s but he shall receive an hundredfold”, one immediately thinks of monks and nuns; now Luther thought that it was solely a question of persecutions, in the sense of this saying from the Sermon on the Mount: “Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of Heaven”;10 and he is all the more sure of his interpretation in that there were neither anchorites nor monks before the fourth century.
Be that as it may, Luther does not seem to know what to do with good conscience, the one that Catholics obtain through confession and works; he confuses it with self-satisfaction and laziness, whereas it is the normal and healthy basis for the requirements of the love of God and the neighbor. Now the essential here is not the fact of this confusion, but the consequence Luther draws from it and the stimula tion he obtains from it. The question of knowing whether we are good or bad may be asked approximately, for we possess intelligence, but it cannot be asked in all strictness, for we do not dispose of God’s measures; now to say that we cannot answer a question means that we do not need to ask it.
For Luther and for Christianity in general, man is practically sin;25 on the part of God, there is Grace—which Luther identifies with the “Justice” of God the Redeemer—and between these two extremes, there is faith, in which the sinner and Grace meet. Luther declares in a lecture on the Epistles to the Romans that Christ “made his Justice mine, and my sin his”, and he adds: “For him who throws himself body and soul into God’s Will it is impossible to remain outside God”. Likewise, he says in speaking of Justice that “faith raises the human heart so high, that it becomes one spirit with God (dass er ein Geist mit Gott wird) and acquires the very Justice of God”.