Rome perceived very clearly how liberty of conscience must loosen the foundations of the unity of the visible Church, and therefore she opposed it. But on the other hand it must be admitted that Calvinism, by praising aloud liberty of conscience, has in principle abandoned every absolute characteristic of the visible Church.#
[Calvinism] does not seek God in the creature, as Paganism; it does not isolate God from the creature, as Islamism; it posits no mediate communion between God and the creature, as does Romanism; but proclaims the exalted thought that, although standing in high majesty above the creature, God enters into immediate fellowship with the creature, as God the Holy Spirit.#
The effect of every clerical interposition invariably was, and must be, to make religion external and to smother it with sacerdotal forms. Only where all priestly intervention disappears, where God’s sovereign election from all eternity binds the inward soul directly to God Himself, and where the ray of divine light enters straightway into the depth of our heart-only there does religion, in its most absolute sense, gain its ideal realization.#
The entire development of science in our age presupposes a cosmos which does not fall a prey to the freaks of chance, but exists and develops from one principle, according to a firm order, aiming at one fixed plan.#
In the 1960s, the notion of social constructionism began to take hold: that antisocial behavior is mostly the fault of society, rather than the individual himself, and therefore that criminal justice should focus on rehabilitation rather than punishment. One can’t, after all, be held responsible for his upbringing.
More recently, advances . . .
It is apparent that there is a principle by which the universe was created and is ordered. This is a point on which little substantial disagreement is possible; one hardly deniable by even the staunchest atheist, whether or not he calls it God. But this is so because the claim . . .