01/8/16

Man and Sin by Piet Schoonenberg (1964) 2.1CT-2

[Look at the virtual nested in the realm of actuality2.

‘The Progressive power person2c’ brings ‘easily identified lines of contrast2b’ into relation with ‘the potential of personal self-esteem2a’.

This is precisely why the conservative person of African descent must be dismissed by America’s Progressive so-called mainstream media. That person does not fit ‘the way that the sovereign brings people into organization along easily identified lines of contrast’.]

01/6/16

Man and Sin by Piet Schoonenberg (1964) 2.1CS

[Progressives decrease the liveliness of the spontaneous order by imposing ‘fairness’ with respect to material and immaterial limitations. They act as if ‘they are able to adjust spontaneous orders to suit their organization objectives’. They act as if self-esteem is a thing or a state of things.

Normal contexts are limited, and limiting. They are tailored to fit a Progressive designation.

‘Self-esteem’ is not situated by ‘recognizing myself as an image of God’. It is a thing to be manipulated. It is a thing to be directed according to various religiousinfrasov organizational goals.

For example, in America, race and gender awareness mimics tribal affiliation. Identity-based affiliations are supposed to increase self-esteem, according the Progressive’s definition of the word ‘self-esteem’.

Progressives diminish everyone in ‘their implementations of cures for our lack of self-esteem’. Consequences do not matter. They are religiously driven to impose their cures on all society.]

01/5/16

Man and Sin by Piet Schoonenberg (1964) 2.1CR

Summary of text [comment] pages 67 and 68

[When ‘I recognize myself as an image of God’, I glimpse God’s Omnipotence.

Sanctifying grace is an interpellation by the Holy Spirit.

Sanctifying grace cleanses ‘my lack of self-esteem’.

‘The realization of my own self-esteem through the image of God’ inspires me to join various organizations. These institutions strive to address the material limitations of other children of God. They have an objectorganization to give. The objectorg is a gift, not a demand. The objectorg offers a trade, not a tax.

This striving grows the entire spontaneous order.

In that growth, I feel the amazing mystery of God.]

12/6/15

Man and Sin by Piet Schoonenberg (1964) 2.2 DP-1

[In God, all things are possible, which means that opportunities exist.

All we have to do is exercise our freedomconcrete.

Our consciencefree is always ready.

Here, ‘free’ means free from the dictates of a professor who insists that ‘free to choose’ means a woman’s right to abort that “thing” that will bond a woman to her husband and expect that husband to provide.

That “thing” is a human being.]

12/2/15

Man and Sin by Piet Schoonenberg (1964) 2.1CP

Summary of text [comment] pages 67 and 68

[Self-esteem arises from the realization that “I am an image of God”.

“Recognizing myself as an image of God” may be described as “my covenant with God”.

Compare this to “self-recognition based on mundane normal contexts (family, income, status, tribal affiliation, national citizenship)”. I participate within this spontaneous order in limited ways (due to these normal contexts “determining who I am”).

My covenant is to a mundane normal context, not to the attractor of the spontaneous order.

My covenant is to a mundane normal context, not to God.]

11/30/15

Man and Sin by Piet Schoonenberg (1964) 2.1CN

[Hmmm. Were the last few blogs a red herring?

Does my self-esteem reflect my fears as a limited creature in a cultural spontaneous order?

Or does my self-esteem express the nature of the self-reflective creature?

Or does my self-esteem arise when “I recognize myself” as “within a spontaneous order that realizes itself through an attractor that is contiguous with God’s design”?

Nature speaks to the wonder of God.

“I do not lack self-esteem” when “I recognize myself as an image of God”.]