Celestial Church Quotes

If you want to understand what’s most important to a society, don’t examine its art or literature, simply look at its biggest buildings.” In medieval societies, the biggest buildings were its churches and palaces; using Campbell’s method, we can assume these were feudal cultures that revered their leaders and worshipped God. In modern Western cities, the biggest buildings are the banks—bloody great towers that dominate the docklands—and the shopping centers, which architecturally ape the cathedrals they’ve replaced: domes, spires, eerie celestial calm, fountains for fonts, food courts for pews.

For a celestial reward, it is absolutely essential that we remain faithful to the end. There is nothing in the Church that is directed toward the telestial or terrestrial kingdoms. For us it is a celestial goal every step of the way.

Even a moment's reflection will help you see that the problem of using your time well is not a problem of the mind but of the heart. It will only yield to a change in the very way we feel about time. The value of time must change for us. And then the way we think about it will change, naturally and wisely. That change in feeling and in thinking is combined in the words of a prophet of God in this dispensation. It was Brigham Young, and the year was 1877, and he was speaking at April general conference. He wasn't talking about time or schedules or frustrations with too many demands upon us. Rather, he was trying to teach the members of the Church how to unite themselves in what was called the united order. The Saints were grappling with the question of how property should be distributed if they were to live the celestial law. In his usual direct style, he taught the people that they were having trouble finding solutions because they misunderstood the problem. Particularly, he told them they didn't understand either property or the distribution of wealth. Here is what he said: With regard to our property, as I have told you many times, the property which we inherit from our Heavenly Father is our time, and the power to choose in the disposition of the same. This is the real capital that is bequeathed unto us by our Heavenly Father; all the rest is what he may be pleased to add unto us. To direct, to counsel and to advise in the disposition of our time, pertains to our calling as God's servants, according to the wisdom which he has given and will continue to give unto us as we seek it. [JD 18:354] Time is the property we inherit from God, along with the power to choose what we will do with it. President Young calls the gift of life, which is time and the power to dispose of it, so great an inheritance that we should feel it is our capital. The early Yankee families in America taught their children and grandchildren some rules about an inheritance. They were always to invest the capital they inherited and live only on part of the earnings. One rule was "Never spend your capital." And those families had confidence the rule would be followed because of an attitude of responsibility toward those who would follow in later generations. It didn't always work, but the hope was that inherited wealth would be felt a trust so important that no descendent would put pleasure ahead of obligation to those who would follow. Now, I can see and hear Brigham Young, who was as flinty a New Englander as the Adams or the Cabots ever hoped to be, as if he were leaning over this pulpit tonight. He would say something like this, with a directness and power I wish I could approach: "Your inheritance is time. It is capital far more precious than any lands or stocks or houses you will ever get. Spend it foolishly, and you will bankrupt yourself and cheapen the inheritance of those that follow you. Invest it wisely, and you will bless generations to come. “A Child of Promise”, BYU Speeches, 4 May 1986

I felt myself floating between two worlds. There was the ocean, effectively infinite, falling away forever to the horizon. This morning it was placid, its grip on me loose and languorous. But I was lashed to its moods now. The attachment felt limitless, irresistible. I no longer thought of waves being carved in celestial workshops. I was getting more hardheaded. Now I knew they originated in distant storms, which moved, as it were, upon the face of the deep. But my utter absorption in surfing had no rational content. It simply compelled me; there was a deep mine of beauty and wonder in it. Beyond that, I could not have explained why I did it. I knew vaguely that it filled a psychic cavity of some kind—connected, perhaps, with leaving the church, or with, more likely, the slow drift away from my family—and that it had replaced many things that came before it. I was a sunburnt pagan now. I felt privy to mysteries.

The Native Americans, whose wisdom Thoreau admired, regarded the Earth itself as a sacred source of energy. To stretch out on it brought repose, to sit on the ground ensured greater wisdom in councils, to walk in contact with its gravity gave strength and endurance. The Earth was an inexhaustible well of strength: because it was the original Mother, the feeder, but also because it enclosed in its bosom all the dead ancestors. It was the element in which transmission took place. Thus, instead of stretching their hands skyward to implore the mercy of celestial divinities, American Indians preferred to walk barefoot on the Earth: The Lakota was a true Naturist – a lover of Nature. He loved the earth and all things of the earth, the attachment growing with age. The old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power. It was good for the skin to touch the earth and the old people liked to remove their moccasins and walk with bare feet on the sacred earth. Their tipis were built upon the earth and their altars were made of earth. The birds that flew in the air came to rest on the earth and it was the final abiding place of all things that lived and grew. The soil was soothing, strengthening, cleansing and healing. That is why the old Indian still sits upon the earth instead of propping himself up and away from its life-giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him. Walking, by virtue of having the earth’s support, feeling its gravity, resting on it with every step, is very like a continuous breathing in of energy. But the earth’s force is not transmitted only in the manner of a radiation climbing through the legs. It is also through the coincidence of circulations: walking is movement, the heart beats more strongly, with a more ample beat, the blood circulates faster and more powerfully than when the body is at rest. And the earth’s rhythms draw that along, they echo and respond to each other. A last source of energy, after the heart and the Earth, is landscapes. They summon the walker and make him at home: the hills, the colours, the trees all confirm it. The charm of a twisting path among hills, the beauty of vine fields in autumn, like purple and gold scarves, the silvery glitter of olive leaves against a defining summer sky, the immensity of perfectly sliced glaciers … all these things support, transport and nourish us.

Sometimes I think Earth has got to be the insane asylum of the universe. . . and I'm here by computer error. At sixty-eight, I hope I've gained some wisdom in the past fourteen lustrums and it’s obligatory to speak plain and true about the conclusions I've come to; now that I have been educated to believe by such mentors as Wells, Stapledon, Heinlein, van Vogt, Clarke, Pohl, (S. Fowler) Wright, Orwell, Taine, Temple, Gernsback, Campbell and other seminal influences in scientifiction, I regret the lack of any female writers but only Radclyffe Hall opened my eyes outside sci-fi. I was a secular humanist before I knew the term. I have not believed in God since childhood's end. I believe a belief in any deity is adolescent, shameful and dangerous. How would you feel, surrounded by billions of human beings taking Santa Claus, the Easter Bunny, the tooth fairy and the stork seriously, and capable of shaming, maiming or murdering in their name? I am embarrassed to live in a world retaining any faith in church, prayer or a celestial creator. I do not believe in Heaven, Hell or a Hereafter; in angels, demons, ghosts, goblins, the Devil, vampires, ghouls, zombies, witches, warlocks, UFOs or other delusions; and in very few mundane individuals--politicians, lawyers, judges, priests, militarists, censors and just plain people. I respect the individual's right to abortion, suicide and euthanasia. I support birth control. I wish to Good that society were rid of smoking, drinking and drugs. My hope for humanity - and I think sensible science fiction has a beneficial influence in this direction - is that one day everyone born will be whole in body and brain, will live a long life free from physical and emotional pain, will participate in a fulfilling way in their contribution to existence, will enjoy true love and friendship, will pity us 20th century barbarians who lived and died in an atrocious, anachronistic atmosphere of arson, rape, robbery, kidnapping, child abuse, insanity, murder, terrorism, war, smog, pollution, starvation and the other negative “norms” of our current civilization. I have devoted my life to amassing over a quarter million pieces of sf and fantasy as a present to posterity and I hope to be remembered as an altruist who would have been an accepted citizen of Utopia.

In any case, we should expect that in due time we will be moved into our eternal destiny of creative activity with Jesus and his friends and associates in the “many mansions” of “his Father’s house.” Thus, we should not think of ourselves as destined to be celestial bureaucrats, involved eternally in celestial “administrivia.” That would be only slightly better than being caught in an everlasting church service. No, we should think of our destiny as being absorbed in a tremendously creative team effort, with unimaginably splendid leadership, on an inconceivably vast plane of activity, with ever more comprehensive cycles of productivity and enjoyment. This is the “eye hath not seen, neither ear heard” that lies before us in the prophetic vision (Isa. 64:4). This Is Shalom When Saint Augustine comes to the very end of his book The City of God, he attempts to address the question of “how the saints shall be employed when they are clothed in immortal and spiritual bodies.”15 At first he confesses that he is “at a loss to understand the nature of that employment.” But then he settles upon the word peace to describe it, and develops the idea of peace by reference to the vision of God—utilizing, as we too have done, the rich passage from 1 Corinthians 13. Thus he speaks of our “employment” then as being “the beatific vision.” The eternal blessedness of the city of God is presented as a “perpetual Sabbath.” In words so beautiful that everyone should know them by heart, he says, “There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end?” And yet, for all their beauty and goodness, these words do not seem to me to capture the blessed condition of the restoration of all things—of the kingdom come in its utter fullness. Repose, yes. But not as quiescence, passivity, eternal fixity. It is, instead, peace as wholeness, as fullness of function, as the restful but unending creativity involved in a cosmoswide, cooperative pursuit of a created order that continuously approaches but never reaches the limitless goodness and greatness of the triune personality of God, its source. This, surely, is the word of Jesus when he says, “Those who overcome will be welcomed to sit with me on my throne, as I too overcame and sat down with my Father on his throne. Those capable of hearing should listen to what the Spirit is saying to my people” (Rev. 3:21

Heaven's eucharistic irruption into earthly space and time prompted classical Lutheranism not to join the Reformed and Anabaptists in their campaign of iconoclasm which rendered Christian churches little different in external appearance from Islamic mosques. While conceding the adiaphorous quality of images representing various aspects of the Incarnate Life, as early as his conflict with Karlstadt the Reformer defended the appropriateness of the crucifix and sculptures of Mary with the Christ Child. Orthodox Lutheran architecture and church decor attested the confession of our Lord's presence among His own in the means of grace, forging a style which goes hand in hand with precious doctrinal substance. Increasing accommodation to the North American Puritan milieu over the past century has led to a loss of the genuinely Lutheran understanding of the altar as a monument to the atonement, which is Christ's throne in our midst. ... If our chancels' decoration (or stark lack thereof) bespeaks the absence of our Lord and His celestial companions, can we be surprised at waning faith in the real presence and at waxing conviction of the rightfulness of an open communion practice? A deliberate opting for Puritanism's aesthetic barrenness can only make the reclaiming of Lutheran substance an even harder struggle.

Being naturally of a serious turn, my attention was directed to the solid advantages derivable from a residence here, rather than to the effervescent pleasures which are the grand object with too many visitants. The Christian reader, if he have had no accounts of the city later than Bunyan's time, will be surprised to hear that almost every street has its church, and that the reverend clergy are nowhere held in higher respect than at Vanity Fair. And well do they deserve such honorable estimation; for the maxims of wisdom and virtue which fall from their lips come from as deep a spiritual source, and tend to as lofty a religious aim, as those of the sagest philosophers of old. In justification of this high praise I need only mention the names of the Rev. Mr. Shallow-deep, the Rev. Mr. Stumble-at-truth, that fine old clerical character the Rev. Mr. This-today, who expects shortly to resign his pulpit to the Rev. Mr. That-tomorrow; together with the Rev. Mr. Bewilderment, the Rev. Mr. Clog-the-spirit, and, last and greatest, the Rev. Dr. Wind-of-doctrine. The labors of these eminent divines are aided by those of innumerable lecturers, who diffuse such a various profundity, in all subjects of human or celestial science, that any man may acquire an omnigenous erudition without the trouble of even learning to read.

Changing what we think is always a sticky process, especially when it comes to religion. When new information becomes available, we cringe under an orthodox mindset, particularly when we challenge ideas and beliefs that have been “set in stone” for decades. Thomas Kuhn coined the term paradigm shift to represent this often-painful transition to a new way of thinking in science. He argued that “normal science” represented a consensus of thought among scientists when certain precepts were taken as truths during a given period. He believed that when new information emerges, old ideas clash with new ones, causing a crisis. Once the basic truths are challenged, the crisis ends in either revolution (where the information provides new understanding) or dismissal (where the information is rejected as unsound). The information age that we live in today has likely surprised all of us as members of the LDS Church at one time or another as we encounter new ideas that revise or even contradict our previous understanding of various aspects of Church history and teachings. This experience is similar to that of the Copernican Revolution, which Kuhn uses as one of his primary examples to illustrate how a paradigm shift works. Using similar instruments and comparable celestial data as those before them, Copernicus and others revolutionized the heavens by describing the earth as orbiting the sun (heliocentric) rather than the sun as orbiting the earth (geocentric). Because the geocentric model was so ingrained in the popular (and scientific!) understanding, the new, heliocentric idea was almost impossible to grasp. Paradigm shifts also occur in religion and particularly within Mormonism. One major difference between Kuhn’s theory of paradigm shift and the changes that occur within Mormonism lies in the fact that Mormonism privileges personal revelation, which is something that cannot be institutionally implemented or decreed (unlike a scientific law). Regular members have varying degrees of religious experience, knowledge, and understanding dependent upon many factors (but, importantly, not “faithfulness” or “worthiness,” or so forth). When members are faced with new information, the experience of processing that information may occur only privately. As such, different members can have distinct experiences with and reactions to the new information they receive. This short preface uses the example of seer stones to examine the idea of how new information enters into the lives of average Mormons. We have all seen or know of friends or family who experience a crisis of faith upon learning new information about the Church, its members, and our history. Perhaps there are those reading who have undergone this difficult and unsettling experience. Anyone who has felt overwhelmed at the continual emergence of new information understands the gravity of these massive paradigm shifts and the potentially significant impact they can have on our lives. By looking at just one example, this preface will provide a helpful way to think about new information and how to deal with it when it arrives.

The Saints will reign in celestial splendor—Christ will come, and men will be judged—Blessed are they who keep His commandments. 1 And he shewed me a pure river of awater of life, clear as crystal, proceeding out of the throne of God and of the Lamb. 2 In the midst of the street of it, and on either side of the river, was there the atree of blife, which bare twelve manner of fruits, and yielded her fruit every month: and the cleaves of the tree were for the healing of the nations. 3 And there shall be no more acurse: but the bthrone of God and of the cLamb shall be in it; and his servants shall serve him: 4 And they shall asee his bface; and his cname shall be in their foreheads. 5 And there shall be no night there; and they need no candle, neither light of the asun; for the Lord God giveth them blight: and they shall creign dfor ever and ever. 6 And he said unto me, These sayings are faithful and atrue: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must bshortly be done. 7 Behold, I acome quickly: bblessed is he that keepeth the csayings of the prophecy of this book. 8 And I John saw these things, and heard them. And when I had heard and seen, I afell down to worship before the feet of the angel which shewed me these things. 9 Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. 10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 11 He that is aunjust, let him be bunjust still: and he which is cfilthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. 12 And, behold, I acome quickly; and my breward is with me, to give every man according as his cwork shall be. 13 I am Alpha and Omega, the beginning and the end, the afirst and the last. 14 Blessed are they that ado his bcommandments, that they may have right to the tree of life, and may enter in through the gates into the city. 15 For without are dogs, and asorcerers, and bwhoremongers, and cmurderers, and idolaters, and whosoever loveth and maketh a dlie. 16 I Jesus have sent mine aangel to testify unto you these things in the churches. I am the broot and the offspring of David, and the bright and morning cstar. 17 And the Spirit and the bride say, aCome. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the bwater of life freely. 18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall aadd unto these things, God shall add unto him the bplagues that are written in this book: 19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the abook of life, and out of the holy city, and from the things which are written in this book. 20 He which testifieth these things saith, Surely I acome quickly. Amen. Even so, come, Lord Jesus. 21 The agrace of our bLord Jesus Christ be with you all. Amen.

True love is in despair and is enchanted over a glove lost or a handkerchief found, and eternity is required for its devotion and its hopes. It is composed both of the infinitely great and the infinitely little. If you are a stone, be adamant; if you are a plant, be the sensitive plant; if you are a man, be love. Free eBooks at Planet eBook.com 1579 Nothing suffices for love. We have happiness, we desire paradise; we possess paradise, we desire heaven. Oh ye who love each other, all this is contained in love. Understand how to find it there. Love has contemplation as well as heaven, and more than heaven, it has voluptuousness. ‘Does she still come to the Luxembourg?’ ‘No, sir.’ ‘This is the church where she attends mass, is it not?’ ‘She no longer comes here.’ ‘Does she still live in this house?’ ‘She has moved away.’ ‘Where has she gone to dwell?’ ‘She did not say.’ What a melancholy thing not to know the address of one’s soul! Love has its childishness, other passions have their pettinesses. Shame on the passions which belittle man! Honor to the one which makes a child of him! There is one strange thing, do you know it? I dwell in the night. There is a being who carried off my sky when she went away. Oh! would that we were lying side by side in the same grave, hand in hand, and from time to time, in the darkness, gently caressing a finger,—that would suffice for my eternity! Ye who suffer because ye love, love yet more. To die of love, is to live in it. Love. A sombre and starry transfiguration is mingled with this torture. There is ecstasy in agony. Oh joy of the birds! It is because they have nests that they sing. 1580 Les Miserables Love is a celestial respiration of the air of paradise. Deep hearts, sage minds, take life as God has made it; it is a long trial, an incomprehensible preparation for an unknown destiny. This destiny, the true one, begins for a man with the first step inside the tomb. Then something appears to him, and he begins to distinguish the definitive. The definitive, meditate upon that word. The living perceive the infinite; the definitive permits itself to be seen only by the dead. In the meanwhile, love and suffer, hope and contemplate. Woe, alas! to him who shall have loved only bodies, forms, appearances! Death will deprive him of all. Try to love souls, you will find them again. I encountered in the street, a very poor young man who was in love. His hat was old, his coat was worn, his elbows were in holes; water trickled through his shoes, and the stars through his soul. What a grand thing it is to be loved! What a far grander thing it is to love! The heart becomes heroic, by dint of passion. It is no longer composed of anything but what is pure; it no longer rests on anything that is not elevated and great. An unworthy thought can no more germinate in it, than a nettle on a glacier. The serene and lofty soul, inaccessible to vulgar passions and emotions, dominating the clouds and the shades of this world, its follies, its lies, its hatreds, its vanities, its miseries, inhabits the blue of heaven, and no longer feels anything but profound and subterranean shocks of destiny, as the crests of mountains feel the shocks of earthquake. If there did not exist some one who loved, the sun would become extinct.

[I]n the years that followed the persecutions, Christianity came to see itself, with great pride, as a persecuted Church. Its greatest heroes were not those who did good deeds but those who died in the most painful way. If you were willing to die an excruciating end in the arena then, whatever your previous holiness or lack thereof, you went straight to heaven: martyrdom wiped out all sins on the point of death. As well as getting there faster, martyrs enjoyed preferential terms in paradise, getting to wear the much-desired martyr’s crown. Tempting celestial terms were offered: it was said that the scripture promised ‘multiplication, even to a hundred times, of brothers, children, parents, land and homes’. Precisely how this celestial sum had been calculated is not clear but the general principle was: those who died early, publicly and painfully would be best rewarded. In many of the martyr tales the driving force is less that the Romans want to kill – and more that the Christians want to die. Why wouldn’t they? Paradoxically, martyrdom held considerable benefits for those willing to take it on. One was its egalitarian entry qualifications. As George Bernard Shaw acidly observed over a millennium later, martyrdom is the only way a man can become famous without ability. More than that, in a socially and sexually unequal era it was a way in which women and even slaves might shine. Unlike most positions of power in the highly socially stratified late Roman Empire, this was a glory that was open to all, regardless of rank, education, wealth or sex. The sociologist Rodney Stark has pointed out that – provided you believe in its promised rewards – martyrdom is a perfectly rational choice. A martyr could begin the day of their death as one of the lowliest people in the empire and end it as one of the most exalted in heaven. So tempting were these rewards that pious Christians born outside times of persecution were wont to express disappointment at being denied the opportunity of an agonizing death. When the later Emperor Julian pointedly avoided executing Christians in his reign, one Christian writer far from being grateful, sourly recorded that Julian had ‘begrudged the honour of martyrdom to our combatants’.

Man belongs to two spheres. And Scripture not only teaches that these two spheres are distinct, it also teaches what estimate of relative importance ought to be placed upon them. Heaven is the primordial, earth the secondary creation. In heaven are the supreme realities; what surrounds us here below is a copy and shadow of the celestial things. Because the relation between the two spheres is positive, and not negative, not mutually repulsive, heavenly-mindedness can never give rise to neglect of the duties pertaining to the present life. It is the ordinance and will of God, that not apart from, but on the basis of, and in contact with, the earthly sphere man shall work out his heavenly destiny. Still the lower may never supplant the higher in our affections. In the heart of man time calls for eternity, earth for heaven. He must, if normal, seek the things above, as the flower's face is attracted by the sun, and the water-courses are drawn to the ocean. Heavenly-mindedness, so far from blunting or killing the natural desires, produces in the believer a finer organization, with more delicate sensibilities, larger capacities, a stronger pulse of life. It does not spell impoverishment, but enrichment of nature. The spirit of the entire Epistle shows this. The use of the words "city" and "country" is evidence of it. These are terms that stand for the accumulation, the efflorescence, the intensive enjoyment of values. Nor should we overlook the social note in the representation. A perfect communion in a perfect society is promised. In the city of the living God believers are joined to the general assembly and church of the firstborn, and mingle with the spirits of just men made perfect. And all this faith recognizes. It does not first need the storms and stress that invade to quicken its desire for such things. Being the sum and substance of all the positive gifts of God to us in their highest form, heaven is of itself able to evoke in our hearts positive love, such absorbing love as can render us at times forgetful of the earthly strife. In such moments the transcendent beauty of the other shore and the irresistible current of our deepest life lift us above every regard of wind or wave. We know that through weather fair or foul our ship is bound straight for its eternal port.

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

By the authority of God Almighty, the Father, Son, and Holy Ghost, and of the holy canons, and of the undefiled Virgin Mary, mother and patroness of our Saviour, and of all the celestial virtues, angels, archangels, thrones, dominions, powers, cherubins and seraphins, and of all the holy patriarchs, prophets, and of all the apostles and evangelists, and of the holy innocents, who in the sight of the Holy Lamb, are found worthy to sing the new song of the holy martyrs and holy confessors, and of the holy virgins, and of all the saints together, with the holy and elect of God, may he be damn'd. We excommunicate, and anathematize him, and from the thresholds of the holy church of God Almighty we sequester him, that he may be tormented, disposed, and delivered over with Dathan and Abiram, and with those who say unto the Lord God, Depart from us, we desire none of thy ways. And as fire is quenched with water, so let the light of him be put out for evermore, unless it shall repent him' and make satisfaction. Amen. May the Father who created man, curse him. May the Son who suffered for us curse him. May the Holy Ghost, who was given to us in baptism, curse him May the holy cross which Christ, for our salvation triumphing over his enemies, ascended, curse him. May the holy and eternal Virgin Mary, mother of God, curse him. May St. Michael, the advocate of holy souls, curse him. May all the angels and archangels, principalities and powers, and all the heavenly armies, curse him. [Our armies swore terribly in Flanders, cried my uncle Toby,---but nothing to this.---For my own part I could not have a heart to curse my dog so.] May St. John the Pre-cursor, and St. John the Baptist, and St. Peter and St. Paul, and St. Andrew, and all other Christ's apostles, together curse him. And may the rest of his disciples and four evangelists, who by their preaching converted the universal world, and may the holy and wonderful company of martyrs and confessors who by their holy works are found pleasing to God Almighty, curse him. May the holy choir of the holy virgins, who for the honor of Christ have despised the things of the world, damn him May all the saints, who from the beginning of the world to everlasting ages are found to be beloved of God, damn him May the heavens and earth, and all the holy things remaining therein, damn him. May he be damn'd wherever he be---whether in the house or the stables, the garden or the field, or the highway, or in the path, or in the wood, or in the water, or in the church. May he be cursed in living, in dying. May he be cursed in eating and drinking, in being hungry, in being thirsty, in fasting, in sleeping, in slumbering, in walking, in standing, in sitting, in lying, in working, in resting, in pissing, in shitting, and in blood-letting! May he be cursed in all the faculties of his body! May he be cursed inwardly and outwardly! May he be cursed in the hair of his head! May he be cursed in his brains, and in his vertex, in his temples, in his forehead, in his ears, in his eye-brows, in his cheeks, in his jaw-bones, in his nostrils, in his fore-teeth and grinders, in his lips, in his throat, in his shoulders, in his wrists, in his arms, in his hands, in his fingers! May he be damn'd in his mouth, in his breast, in his heart and purtenance, down to the very stomach! May he be cursed in his reins, and in his groin, in his thighs, in his genitals, and in his hips, and in his knees, his legs, and feet, and toe-nails! May he be cursed in all the joints and articulations of the members, from the top of his head to the sole of his foot! May there be no soundness in him! May the son of the living God, with all the glory of his Majesty and may heaven, with all the powers which move therein, rise up against him, curse and damn him, unless he repent and make satisfaction! Amen. I declare, quoth my uncle Toby, my heart would not let me curse the devil himself with so much bitterness!

Apostle Pratt wrote, If we should take a million of worlds like this and number their particles, we should find that there are more gods than there are particles of matter in those worlds. The Gods who dwell in the heaven have been... exalted also, from fallen men to Celestial Gods to inhabit their Heaven forever and ever." This has been the consistent teaching of Mormonism since Prophet Smith first publicly proclaimed it more than 150 years ago; and it is the very essence of Mormonism today. In

Thus, we should not think of ourselves as destined to be celestial bureaucrats, involved eternally in celestial “administrivia.” That would be only slightly better than being caught in an everlasting church service. No, we should think of our destiny as being absorbed in a tremendously creative team effort, with unimaginably splendid leadership, on an inconceivably vast plane of activity, with ever more comprehensive cycles of productivity and enjoyment. This is the “eye hath not seen, neither ear heard” that lies before us in the prophetic vision (Isa. 64:4).

In the ensuing centuries, texts that contained such dangerous ideas paid a heavy price for their ‘heresy’. As has been lucidly argued by Dirk Rohmann, an academic who has produced a comprehensive and powerful account of the effect of Christianity on books, some of the greatest figures in the early Church rounded on the atomists. Augustine disliked atomism for precisely the same reason that atomists liked it: it weakened mankind’s terror of divine punishment and Hell. Texts by philosophical schools that championed atomic theory suffered. The Greek philosopher Democritus had perhaps done more than anyone to popularize this theory – though not only this one. Democritus was an astonishing polymath who had written works on a breathless array of other topics. A far from complete list of his titles includes: On History; On Nature; the Science of Medicine; On the Tangents of the Circle and the Sphere; On Irrational Lines and Solids; On the Causes of Celestial Phenomena; On the Causes of Atmospheric Phenomena; On Reflected Images . . . The list goes on. Today Democritus’s most famous theory is his atomism. What did the other theories state? We have no idea: every single one of his works was lost in the ensuing centuries. As the eminent physicist Carlo Rovelli recently wrote, after citing an even longer list of the philosopher’s titles: ‘the loss of the works of Democritus in their entirety is the greatest intellectual tragedy to ensue from the collapse of the old classical civilisation’.

In its full splendour, before centuries of spoliation stripped it of its treasures, the interior of Holy Wisdom was a magnificent tumult of gold, silver, porphyry, lapislazuli and polychromatic marbles. It was adorned with immense mosaic icons (added in many cases long after Justinian’s time), and with inlays of semi-precious stone. One of its most remarkable features, however, was the quality of the light that filled the enormous central space of the building – a light not infrequently described as ‘ethereal’ or ‘celestial’ or ‘mystical’. The peculiar quality of this light resulted from the single most impressive architectural feature of the edifice: the gigantic dome that seemed to ‘hover’ above the nave. The appearance of weightlessness was achieved by constructing a continuous arcade of 40 windows at the base of the dome, above the main oblong structure of the building, making it appear that the dome floated above the church on a ring of light. In fact, the great weight of the dome was supported by four large and elegantly tapered pendentives resting on four large piers and creating four enormous arches. To the east and west of the central dome, lesser semi-domes descend in a kind of cascade.

The medieval church had supported the geocentric system. It placed man midway, between the inert clay of the Earth’s core and the divine spirit. Man could either follow his base nature down to Hell, at the center of the Earth, or follow his soul and spirit, up through the celestial spheres to the heavens, so the system of planets became tied up with the medieval drama of Christian life and death.

They dated," Frank says, with just a little too much relish. "For two years. They were the shiniest golden couple of our class. What a match, you know? Both gorgeous. She's super smart--does student government, debate, choir, all that business. He does the sports and volunteers with his dad's church, has those puppy eyes that make you want to buy him a boat--" "Do they?" "Yes, gaze deeply into his eyes next time--you'll feel it." He takes a long draw from his drink and then continues. "Anyway, they were the kind of couple where it's like, separate--they're great. But together, it's . . . star magic." "Star magic?" "From the universe. Celestial bodies aligning and shit. That kind of magic.

There are many reasons why girls should not travel alone, and I won’t list them, because none of them are original reasons. Besides, there are more reasons why girls should. I have the utmost respect for girls who travel alone, because it’s hard work sometimes. But girls, we just want adventures. We want international best friends and hold-your-breath vistas out of crappy hostel windows. We want to discover moving works of art, sometimes in museums and sometimes in side-street graffiti. We want to hear soul-restoring jam sessions at beach bonfires and to watch celestial dawns spill over villages that haven’t changed since the Middle Ages. We want to fall in love with boys with say-that-again accents. We want sore feet from stay-up-all-night dance parties at just-one-more-drink bars. We want to be on our own even as we sketch and photograph the Piazza San Marco covered in pigeons and beautiful Italian lovers intertwined so that we’ll never forget what it feels like to be twenty-three and absolutely purposeless and single, but in love with every city we visit next. We want to be struck dumb by the baritone echoes of church bells in Vatican City and the rich, heaven-bound calls to prayer in Istanbul and to know that no matter what, there just has to be some greater power or holy magic responsible for all this bursting, delirious, overwhelming beauty in the great, wide, sprawling world. I tucked my passport into my bag. Girls, we don’t just want to have fun; we want a whole lot more out of life than that.

He remembered the story of an old man who went into a church one day to reprimand God for never having helped him win the lottery—not once, not even a single little prize, and he was about to celebrate his ninety-seventh birthday. And then, from within a celestial ray of light, God’s voice boomed down to him: “Try buying a ticket first.

The road to Hell is paved with evildoers, they'd tell us. And the evildoers were those who had bad thoughts. We always wanted to be good. We believed that to be good was to bow one's head, not to protest, not to demand anything, not to get angry. No one had clarified these things for us. On the contrary, we were always being offered a celestial paradise. The reward for being good. To respect one's neighbor was really to respect the landowner. And to respect the landowner was to conform to his whimsey. If there were no beans to eat after working on the plantation, it was because the landowner couldn't manage, the landowner was suffering losses. If there were no hammocks to sleep in, it was because the harvest had not left the landowner enough time to provide them. And there we were without food, waiting for the afternoon or the evening to go home to eat, a whole day without eating; or we'd go to sleep under the pepetos trees in the coffee fields. We used to confuse goodness with resignation.

But the Cythereans venerated this goddess in consequence of learning her sacred rites from the Phoenicians." The Assyrian Venus, then--that is, the great goddess of Babylon--and the Cyprian Venus were one and the same, and consequently the "bloodless" altars of the Paphian goddess show the character of the worship peculiar to the Babylonian goddess, from whim she was derived. In this respect the goddess-queen of Chaldea differed from her son, who was worshipped in her arms. He was, as we have seen, represented as delighting in blood. But she, as the mother of grace and mercy, as the celestial "Dove," as "the hope of the whole world," was averse to blood, and was represented in a benign and gentle character. Accordingly, in Babylon she bore the name of Mylitta --that is, "The Mediatrix." Every one who reads the Bible, and sees how expressly it declares that, as there is only "one God," so there is only "one Mediator between God and man" (1 Tim.ii. 5), must marvel how it could ever have entered the mind of any one to bestow on Mary, as is done by the Church of Rome, the character of the "Mediatrix.

The great social, moral, and spiritual battles of the ages boiled down to Sandy McDougall slamming her snot-nosed kid in the corner and the kid would grow up and slam his own kid in the corner, world without end, hallelujah, chunky peanut butter. Hail Mary, full of grace, help me win this stock-car race. It was more than dull. It was terrifying in its consequences for any meaningful definition of life, and perhaps of heaven. What there? An eternity of church bingo, amusement park rides, and celestial drag strips?

I grew up close to Bethlehem and the only branch where I could attend church was the BYU Jerusalem Center. Palestinians living in the West Bank are not allowed into Jerusalem, so for years, I had to sneak into Jerusalem, getting shot at sometimes and risking being arrested so I could attend church services. The trip would take three hours and would involve me climbing hills and walls and hiding from soldiers. I felt that each Sabbath I was given the strength and protection I needed to get to church. I remember one Sabbath in particular. I was asked to give a talk in sacrament meeting that week. However, the day before, we had curfew imposed on us by the Israeli soldiers. Curfew in Bethlehem is not something you want to break. It is an all-day long curfew and lasts for weeks sometimes. You are not allowed to leave your house for any reason. Anyone who leaves their house risks getting shot. For some reason, I felt that Heavenly Father wanted me to give that talk, but I wondered how He expected me to get to church! I mean, even if I were to manage to leave my house without getting shot, I did not have a car then. How would I find public transportation to get to Jerusalem? There was no one on the roads except soldiers. I decided to do all that I could. I knelt down and basically told Heavenly Father that all I can do is walk outside. That was the extent of what I could do. He had to do the rest. I did just that. I got dressed in my Sunday clothes, got out of our house and down the few steps out of our porch, and walked on to the road. Amazingly enough, there was a taxi right in front of my house! Now, we live on a small street. We never see taxis pass by our street, even during normal days. I approached the taxi driver and asked him where he was going. Guess where was he going? To Jerusalem, of course. Right where I wanted to go! He had others with him in the taxi, but he had room for one more person. The taxi driver knew exactly which roads had soldiers on them and avoided those roads. Then we eventually got to where there was only one road leading out of town, and that road had soldiers on it. The taxi driver decided to go off the road to avoid the soldiers. He went into a hay field. We drove in hay fields for about half an hour. It was very bumpy, dusty, and rocky. Finally, we found a dirt road. I was so thrilled to not be in a field! However, a few short minutes later, we saw a pile of rocks blocking that dirt road. I thought we would have to turn around and go back. Luckily, the taxi driver had more hope and courage than I did. He went off the dirt road and into an olive tree field. He maneuvered around the olive trees until he got us to the other side of the pile of rocks. I made it to church that day. As I entered the Jerusalem Center I reflected on my journey and thought, “That was impossible!” There was no way I could have made it to church by my efforts alone. The effort I made, just walking outside, was so small compared to the miracle the Lord provided. Brothers and sisters, we give up too easily, especially when something seems impossible or hard. In last week’s devotional, Brother Doug Thompson said that in order to complete our journey, we must avoid the urge to quit. We do this by seeking spiritual nutrients and seeking a celestial life. [5] If we continue trying, we will reach our goal. In your classes, make sure do your best! In your job, do your best! In your callings, in your home and in everything you do, do the best you can. The Lord will sanctify your efforts and make them enough if you approach Him in faith and ask for His power from on high.

Pletho, a neo-pagan, had an ulterior motive in pitting Plato against Aristotle. As an opponent of the proposed union between the Latins and the Greeks, he hoped to demolish the intellectual edifice of the Roman Catholic Church, which he quite rightly recognized had been raised, thanks to Aquinas and others, on Aristotelian foundations. Upending the traditional philosophical hierarchy, he depicted Aristotle as an atheist while stressing Plato’s piety. He pointed out that for Aristotle the Prime Mover—the primary cause of all motion in the universe—existed in only one celestial sphere, which undermined the Christian idea of a god who dwells in all things. He rebutted Aristotle’s attack on Forms by saying it was tantamount to denying the existence of eternal substances. Finally, Aristotle may have paid lip service to various divinities, but, Pletho claimed, he was ultimately an atheist. Plato, on the other hand, understood God as “the universal sovereign existing over all things … the originator of originators, the creator of creators.

Newton, a devout Puritan believer, has anecdote that when he claimed that no disciple had God, he refused to claim atheism, saying, "Do not speak disrespectfully about God, I am studying God." He paid much attention to the Bible and had an eschatological belief that the Saints would resurrect and live in heaven and reign with Christ invisibly. And even after the day of judgment, people would continue to live on the ground, thinking that it would be forever, not only for a thousand years. According to historian Steven Snowovell, he thought that the presence of Christ would be in the distant future centuries after, because he was very pessimistic about the deeply rooted ideas that denied the Trinity around him. He thought that before the great tribulation came, the gospel activity had to be on a global scale. 카톡pak6 텔레:【JRJR331】텔레:【TTZZZ6】라인【TTZZ6】 믿고 주문해주세요~저희는 제품판매를 고객님들과 신용과신뢰의 거래로 하고있습니다. 24시간 문의상담과 서울 경기지방은 퀵으로도 가능합니다 믿고 주문하시면좋은인연으로 vip고객님으로 모시겠습니다. 원하시는제품있으시면 추천상으로 구입문의 도와드릴수있습니다 ☆100%정품보장 ☆총알배송 ☆투명한 가격 ☆편한 상담 ☆끝내주는 서비스 ☆고객님 정보 보호 ☆깔끔한 거래 포폴,에토미,알약수면제 판매하고있습니다 Newton studied alchemy as a hobby, and his research notes were about three books. Newton served as a member of parliament on the recommendation of the University of Cambridge, but his character was silent and unable to adapt to the life of a parliamentarian. When he lived in the National Assembly for a year, the only thing he said was "Shut the door!" In Newton's "Optics" Volume 4, he tried to introduce the theory of unification that covered all of physics and solved his chosen tasks, but he went out with a candle on his desk, and his private diamond threw a candle There is a story that all of his research, which has not been published yet, has turned to ashes. Newton was also appointed to the president of the Minting Service, who said he enjoyed grabbing and executing the counterfeiters. Newton was a woman who was engaged to be a young man, but because he was so engaged in research and work he could not go on to marriage, and he lived alone for the rest of his life. He regarded poetry as "a kind of ingenious nonsense." [6] Newton was talented in crafting inventions by hand (for reference, Newton's craftsmanship was so good at his childhood that when he was a primary school student he was running his own spinning wheel after school, A child who throws a stone and breaks down a spinning wheel, so there is an anecdote that an angry Newton scatters the child.) He said he created a lantern fountain that could be carried around as a student at Cambridge University. Thanks to this, it was said that students who were going to attend the Thanksgiving ceremony (Episcopal Mass) were able to go to the Anglican Church in the university easily. Newton lost 20,000 pounds due to a South Sea company stock discovery, when "I can calculate the movement of the celestial body, but I can not measure the insanity of a human being" ("I can calculate the movement of the stars, but not the madness of men ").

Some members of the Church have an erroneous idea that when the millennium comes all of the people are going to be swept off the earth except righteous members of the Church. That is not so. There will be millions of people, Catholics, Protestants, agnostics, Mohammedans, people of all classes, and of all beliefs, still permitted to remain upon the face of the earth, but they will be those who have lived clean lives, those who have been free from wickedness and corruption. All who belong, by virtue of their good lives, to the terrestrial order, as well as those who have kept the celestial law, will remain upon the face of the earth during the millennium. (Doctrines of Salvation [Salt Lake City: Deseret Book, 1977], 1:86–87)

Only he [Christ] founded the Roman Church, and established it on the rock of the faith that was just then being born, who committed the rights of both terrestrial and celestial governance to the blessed holder of the keys of eternal life. Not, therefore, any earthly declaration, but that Word, by which heaven and earth were constructed, by which all of the elements were established, founded the Roman Church. It is certain that it acts by his privilege, and it is supported by his authority. There is no doubt that whoever deprives a church of its rights commits an injustice, but he who seeks to take away the privilege bestowed on the Roman Church that makes it the supreme head of all of the churches without a doubt falls into heresy, and while the first will be known as unjust, the second will be called a heretic.63

Saint Dionysius the Areopagite directly parallels the celestial hierarchy with that of the Church. The laity, deacons, priests, and bishops are not different species of human but rather human persons granted different offices by the grace of God.

The projection of the celestial zodiac and constellations were traced by astronomical priests who presented the two halves as being in diametric opposition. The hemisphere of winter was adverse and contrary to that of summer. Through continual metaphor, the priestly words acquired a moral sense, and the two halves became enemies. From that moment, all astronomical history of the constellations was changed into political history.

It became known that someone good at interpreting the star movements had the gift of Prophecy. At the time, it was understood that this original form of Prophecy did not pertain to future human activity. The Gift of Prophecy pertained to understanding future movements of celestial entities.

I am frequently amazed at the difference between the accent I find in the pages of sacred Scripture and that which I read in the pages of religious magazines and hear preached in the pulpits of our churches. We have an image of God as full of benevolence. We see Him as a celestial bellhop we can call when we need room service or as a cosmic Santa Claus who is ready to shower us with gifts. He is pleased to do whatever we ask Him to do. Meanwhile, He gently pleads with us to change our ways and to come to His Son, Jesus. We do not usually hear about a God who commands obedience, who asserts His authority over the universe and insists we bow down to His anointed Messiah. Yet, in Scripture, we never see God inviting people to come to Jesus. He commands us to repent and convicts us of treason at a cosmic level if we choose not to do so. A refusal to submit to the authority of Christ probably will not land anyone in trouble with the church or the government, but it will certainly create a problem with God.

contends that these testimonies already alleged cannot be understood allegorically of celestial blessings, but that they shall have their fulfilment after the coming of Antichrist, and the resurrection, in the terrestrial Jerusalem. To the former prophecies he subjoins others drawn from Isaiah, Jeremiah, and the Apocalypse of John

Newton, a devout Puritan believer, has anecdote that when he claimed that no disciple had God, he refused to claim atheism, saying, "Do not speak disrespectfully about God, I am studying God." He paid much attention to the Bible and had an eschatological belief that the Saints would resurrect and live in heaven and reign with Christ invisibly. And even after the day of judgment, people would continue to live on the ground, thinking that it would be forever, not only for a thousand years. According to historian Steven Snowovell, he thought that the presence of Christ would be in the distant future centuries after, because he was very pessimistic about the deeply rooted ideas that denied the Trinity around him. He thought that before the great tribulation came, the gospel activity had to be on a global scale. 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 믿고 주문해주세요~저희는 제품판매를 고객님들과 신용과신뢰의 거래로 하고있습니다. 24시간 문의상담과 서울 경기지방은 퀵으로도 가능합니다 믿고 주문하시면좋은인연으로 vip고객님으로 모시겠습니다. 원하시는제품있으시면 추천상으로 구입문의 도와드릴수있습니다 ☆100%정품보장 ☆총알배송 ☆투명한 가격 ☆편한 상담 ☆끝내주는 서비스 ☆고객님 정보 보호 ☆깔끔한 거래 포폴,에토미,알약수면제 판매하고있습니다 Newton studied alchemy as a hobby, and his research notes were about three books. Newton served as a member of parliament on the recommendation of the University of Cambridge, but his character was silent and unable to adapt to the life of a parliamentarian. When he lived in the National Assembly for a year, the only thing he said was "Shut the door!" In Newton's "Optics" Volume 4, he tried to introduce the theory of unification that covered all of physics and solved his chosen tasks, but he went out with a candle on his desk, and his private diamond threw a candle There is a story that all of his research, which has not been published yet, has turned to ashes. Newton was also appointed to the president of the Minting Service, who said he enjoyed grabbing and executing the counterfeiters. Newton was a woman who was engaged to be a young man, but because he was so engaged in research and work he could not go on to marriage, and he lived alone for the rest of his life. He regarded poetry as "a kind of ingenious nonsense." [6] Newton was talented in crafting inventions by hand (for reference, Newton's craftsmanship was so good at his childhood that when he was a primary school student he was running his own spinning wheel after school, A child who throws a stone and breaks down a spinning wheel, so there is an anecdote that an angry Newton scatters the child.) He said he created a lantern fountain that could be carried around as a student at Cambridge University. Thanks to this, it was said that students who were going to attend the Thanksgiving ceremony (Episcopal Mass) were able to go to the Anglican Church in the university easily. Newton lost 20,000 pounds due to a South Sea company stock discovery, when "I can calculate the movement of the celestial body, but I can not measure the insanity of a human being" ("I can calculate the movement of the stars, but not the madness of men ").

Think celestial

For the people, the church is a kind of celestial tavern, just as the tavern is a sort of celestial church on earth. In church and tavern alike they forget, at least momentarily, their hunger, their oppression, and their humiliation, and they try to dull the memory of their daily afflictions, in the one with mindless faith and in the other with wine. One form of intoxication is as good as the other.