Norms And Nobility Quotes

Do you really believe ... that everything historians tell us about men – or about women – is actually true? You ought to consider the fact that these histories have been written by men, who never tell the truth except by accident.

When you hear men talking," said Cornelia, "all they ever do is speak ill of women. ... And I don't quite know how they managed to make this law in their favour, or who exactly it was who gave them a greater license to sin than is allowed to us; and if the fault is common to both sexes (as they can hardly deny), why should the blame not be as well? What makes them think they can boast of the same thing that in women brings only shame?

It really is something ... that men disapprove even of our doing things that are patently good. Wouldn't it be possible for us just to banish these men from our lives, and escape their carping and jeering once and for all? Couldn't we live without them? Couldn't we earn our living and manage our affairs without help from them? Come on, let's wake up, and claim back our freedom, and the honour and dignity that they have usurped from us for so long. Do you think that if we really put our minds to it, we would be lacking the courage to defend ourselves, the strength to fend for ourselves, or the talents to earn our own living? Let's take our courage into our hands and do it, and then we can leave it up to them to mend their ways as much as they can: we shan't really care what the outcome is, just as long as we are no longer subjugated to them.

This pre-eminence is something [men] have unjustly arrogated to themselves. And when it's said that women must be subject to men, the phrase should be understood in the same sense as when we say we are subject to natural disasters, diseases, and all the other accidents of this life: it's not a case of being subjected in the sense of obeying, but rather of suffering an imposition, not a case of serving them fearfully, but rather of tolerating them in a spirit of Christian charity, since they have been given to us by God as a spiritual trial.

When our forebears asked - What is a man? - they did not expect a detailed examination of some Saturday morning shopper, Mr. John Q. Public, snatched at random from the crowded agora and forced under a microscope or onto a psychiatrist's couch. Nor did they want a statistical analysis of some cross-section of the demos for an answer. Of what good to sound learning is a man who looks like every man but in whom no man sees himself? The only use for such analyses, as our modern era shows, is in various forms of exploitation. Statistical man makes a useful abstraction for advertisers and propagandists.

A college president I know keeps three books on his night table: the Bible, the Iliad, and Louis Auchincloss' 1964 novel The Rector of Justin. When I once asked him, "Why the novel?," he responded, "Because it raises questions I cannot answer or ignore, the sort of questions that possess a wisdom apart from answers.

Suggested Reading The Mind of the Maker by Dorothy Sayers The Pursuit of God by A. W. Tozer The Knowledge of the Holy by A. W. Tozer The Pursuit of Holiness by Jerry Bridges The Roots of American Order by Russell Kirk Norms and Nobility by David Hicks Never Give In: The Extraordinary Character of Winston Churchill  by Stephen Mansfield My Early Life: 1874-1904  by Winston S. Churchill Liturgy of the Ordinary by Tish Warren 12 Ways Your Phone is Changing You by Tony Reinke Growth Ideas Listen to Churchill’s “Never Give In” speech on YouTube. Watch the movie The Darkest Hour (2017). Set up a Morning Time for your family or yourself. (My book Morning Time: A Liturgy of Love can get you started.)

Divorzio e referendum sul divorzio. La norma religiosa nello spazio pubblico Il secondo punto che avrei voluto discutere con Giussani riguarda un episodio raccontato nel libro, che merita a mio avviso una riflessione più profonda, più dettagliata, perché ha un significato più che storico. Riguarda, infatti, la posizione della religione nello spazio pubblico, allora e oggi. Si tratta del coinvolgimento di CL nel referendum Fanfani del 1974, che cercava di abrogare la legge che permetteva il divorzio. CL, guidata da Giussani, sosteneva il «Sì» seguendo fedelmente le indicazioni della CEI. C’era qualche voce dentro il movimento (vedi a pagina 458) che consigliava diversamente, e non per ragioni di principio ma di opportunità politica. Come sappiamo, la proposta abrogativa fu sconfitta clamorosamente. All’indomani del voto Giussani ha reagito in modo assai militante, quasi amaro. Ma in dieci anni il suo pensiero è diventato più sottile. Cito da pagina 459: il referendum «portò alla ribalta una situazione fino ad allora non da tutti chiaramente percepita; e soprattutto poco percepita all’interno della Chiesa istituzionale, dove spesso si continuava malgrado tutto a credere che l’Italia fosse un paese ancora incontestabilmente e largamente cattolico. […] Valutando la questione a posteriori penso di poter concludere che una presa di coscienza della situazione così chiara ed inequivocabile, anche se brutale, fu meglio per la Chiesa di quel che altrimenti sarebbe potuto accadere: che cioè il declino della presenza cattolica nella società italiana continuasse in modo strisciante, ed inavvertito da molta parte della Chiesa istituzionale». Se avessi avuto la possibilità di discutere con Giussani, gli avrei domandato: «Secondo lei, se la situazione sociale in Italia fosse stata diversa, cioè se il Paese fosse stato ancora incontestabilmente e largamente cattolico, sarebbe stata una giustificazione per votare “SÌ” all’abrogazione?». A mio umile avviso, anche in queste condizioni sarebbe stato un errore votare «SÌ», perché in questo modo si nega la volontà di Dio e, se ho capito bene, anche l’insegnamento del Concilio Vaticano II sul rapporto fra la religione e il potere coercitivo dello Stato. Come ha spiegato con chiarezza e coraggio Benedetto XVI davanti al Bundestag, esistono norme religiose che, pur essendo religiose, sono spiegabili nei termini della semplice ragione di cui Dio ha dotato tutti gli esseri umani. Il monito: «Non uccidere» si trova nei Dieci Comandamenti, parole rivelate direttamente di Dio. Ma anche senza questa rivelazione sarebbe giustificabile davanti ai credenti e ai non credenti. La sua coincidenza con la rivelazione può aggiungere un’ulteriore motivazione per il credente, per il quale uccidere non sarà solo un reato contro la legge e contro le norme morali e l’etica generale, ma anche un peccato davanti a Dio. E il credente, senza alcuna esitazione, può mobilitarsi perché diventi legge generale applicata e tutelata dallo Stato con tutto il suo potere coercitivo. Ma l’indissolubilità del matrimonio cattolico è una questione diversa. È, infatti, espressione del concetto di matrimonio «sacramentale» (la parola non ha alcun significato nel vocabolario dello Stato non confessionale), che distingue lo sposo cattolico non soltanto dai suoi concittadini non credenti, ma anche dai credenti di altre religioni (come Protestanti, Ebrei e Musulmani che, pur avendo il matrimonio sacramentale, prevedono la possibilità del divorzio). C’è un elemento molto particolare nel matrimonio cattolico (che secondo tanti è un elemento molto nobile), perché esso è concepito come un’unione che coinvolge tre parti, i due sposi e Dio, che assegna a tale unione un valore addirittura sacramentale, che assegna una certa santità (un’altra parola che non esiste nel vocabolario dello Stato non confessionale) al matrimonio e che ne spiega e giustifica l’indissolubilità in termini religiosi. Il matrimonio civile, però, è del tutto diverso. Per la mia

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The Radical Approach of Tantra The adepts of Tantra believe that it is possible to attain liberation, or enlightenment, even in the worst social and moral conditions. They also believe, however, that the traditional means devised or revealed in previous world ages are no longer useful or optimal, for those means were designed for people of far greater spiritual and moral stamina who lived in a more peaceful environment conducive to inner growth. The present age of darkness has innumerable obstacles that make spiritual maturation exceedingly difficult. Therefore more drastic measures are needed: the Tantric methodology. What is so special about the Tantric teachings that they should serve the spiritual needs of the dark age better than all other approaches? In many ways, the Tantric methods are similar to non-Tantric practices. What is strikingly different about them is their inclusiveness and the radical attitude with which they are pursued. A desperate person will grasp for a straw, and seekers in the kali-yuga are, or should be, desperate. From the vantage point of a spiritual heritage extending over several thousand years, the Tantric masters at the beginning of the common era realized that the dark age calls for especially powerful techniques to break through lethargy, resistance, and attachment to conventional relationships and worldly things, as well as to deal with the lack of understanding. Looking at the available means handed down from teacher to student through countless generations, they acknowledged that these required a purity and nobility of character that people of the dark age no longer possess. To help humanity in the kali-yuga, the Tantric adepts modified the old teachings and created a new repertoire of practices. Their orientation can be summed up in two words: Anything goes. Or, at least, almost anything. The Tantric masters even sanctioned practices that are considered sinful from within a conventional moral and spiritual framework. This feature of Tantra has been termed antinomianism, which, as this Greek-derived word implies, consists in going against (anti) the accepted norm or law (nomos). The Tantric texts use words like pratiloman (against the grain) and parāvritti (inversion) to describe their teachings. Some Tantric adepts have made a way of life out of this principle of reversal, as can be seen in the extremist lifestyle of the avadhūtas, who walk about naked and live amid heaps of garbage.