[Is this a pattern?
We (humans) turn away from God’s love.
Then, we turn toward God’s love.
Our symbolic orders part ways with God’s Self-Revealing and then return, over and over again, as the civilizational situation deteriorates.
This is precisely what we would expect if our symbolic orders are not anchored in referentiality.]
[The cultural veiling of key theological words in the constantly tumultuous symbolic orders of the civilized West has been going on for a long time.
The 12th century is 900 years ago. Clearly, some people were already trying to liberate the concept of human freedom from the trappings of Original Sin.
Augustine and the Council of Carthage occurred 1800 years ago. Already, some were trying to liberate love from grace.]
[My comedic and rhetorical question is:
Has some Council explicitly condemned ‘a mutual love (agape)’ defined as two parties despising a third (who happens to be a creation of their own projections)? Or is that simply too ridiculous?]
Summary of text [comment] pages 72 and 73
Schoonenberg ‘s claim, that every virtue becomes impossible for man living in sin, is not new. Augustine thought likewise. The Council of Carthage said that grace is necessary for fallen man, so as not to commit sin, in order to will and to be able to do what we realize we must do, and so obey God’s commandments. Nobody is good by himself. Nobody uses his freedom of choice in the right way except through Christ.
The 12th century Council of Sens condemned the assertion that our free choice is, by itself, capable of some good.
[Yet, there is an ambiguity.
Love as a ‘state of grace’ may be actual.
But, love also belongs to the realms of normal context and possibility.
The same word is used for all three categories.
I suspect that both love and grace share this character.
One word applies to three realms.]
Summary of text [comment] pages 72 and 73
Schoonenberg noted that love belongs to the soul. The virtues reside in the soul. Every virtue becomes impossible for a ‘man’ living in sin.
[In terms of the intersecting nested forms, it seems that real love is an actuality that situates both conscience and disposition. Real love is a state of grace.]
[The schizophrenic portrayal of events in contemporary cartoons may be closer to the truth than regular adult programming.
Sudden turns of events portray the stock characters as they really are, fools.
They are creatures who only recognize themselves according to their idol.]
[The Progressive button cannot continue to hide the buttonhole of God’s opening to love.
When will viewers and critics realize that they are watching the same moral lesson over and over again in mainstream television dramas and comedies? Why do the characters never really develop into human beings?
Look how TV, as a way of talking, exploits.
Only when the button slips from the buttonhole will we find virtue, as well as our own shameful undoing.
This will come long after most of us have turned, from television, to other ways of talking.]
[The Progressive button covers the buttonhole of God’s opening to love.
The Progressive button is constructed of the insidious pairing of hero (standing in for television producers and other power mongers) and victim (standing in for disempowered viewers) in mutual ‘love (agape)’ against the bad one, a manifestation of Progressive theological projections.]
Summary of text [comment] pages 72 and 73
[Consider the metaphor of the button and the buttonhole.
The buttonhole of ‘God’s opening to love (agape)’ expects a button that proceeds from grace and requires conversion.]
