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And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. The New International Version translates the passage as: Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the one who can destroy both soul and body in hell.
The sense is, Fear not the cruelty of the persecutor, or the rage of the blasphemer, for there shall come a day of judgment in which your virtue and their wickedness will be made known." [ 3 ] Hilary of Poitiers : " Therefore neither threatening, nor evil speaking, nor power of their enemies should move them, seeing the judgment-day will ...
However, your world just shrunk a little smaller, and your fear, being reinforced by this, gets larger. The one thing you don’t want to do is avoid, and as hard as that is, it will help you ...
Fear was a major topic for Søren Kierkegaard, who wrote Frygt og Bæven in 1843; he uses the fairy tale to show how fear within one's belief system can lead to freedom. Hedwig von Beit interprets cats as the forerunners of the later ghost: They suggest a game which the ghost plays in some variation too, and are trapped like him. [ 6 ]
The ultimate weakness of violence is that it is a descending spiral begetting the very thing it seeks to destroy, instead of diminishing evil, it multiplies it. Through violence you may murder the liar, but you cannot murder the lie, nor establish the truth. Through violence you may murder the hater, but you do not murder hate.
Without fear of cancelation or professional retribution, and in the wake of the left’s attempts to shame masculinity, it’s time to have a national conversation about what it means to be a man.
In the fourth century AD, Augustine of Hippo [2] said "for I think a law that is not just, is not actually a law" ("nam mihi lex esse non videtur, quae justa non fuerit"). [3] He wrote this when discussing why evil exists; his conclusion was that it is ultimately a problem caused by people departing from good or just behavior.
For whoso does not judge his neighbour who has sinned against him, him shall not God judge for his sin, but will forgive him his debt even as he forgave. [7] Chrysostom: Otherwise; He does not forbid us to judge all sin absolutely, but lays this prohibition on such as are themselves full of great evils, and judge others for very small evils. In ...