DQ cannot be defined, thus transcendent. SQ is definable, thus immanent.

On Sun, Apr 25, 2010 at 1:51 PM, John Carl <[email protected]> wrote:

> Umm... Platt?  What was that whole "Quality is both transcendant AND
> immanent" about then?
>
>
>
> On Sun, Apr 25, 2010 at 6:18 AM, <[email protected]> wrote:
>
> > Interesting. I'm sure it hasn't escaped you, Jon, that many today revert
> to
> > ancient beliefs of God-in-Nature, .i.e., pantheism. Environmentalism is
> > now the "new" religion, especially in academe, with Al Gore, a radical
> left
> > politician, the new pope.
> >
> > Platt
> >
> >
> > On 25 Apr 2010 at 0:38, Jon Bennett wrote:
> >
> > > All,
> > >
> > > The following is an short excerpt from Moscati's "The Face of the
> Ancient
> > > Orient", which you can read most of on Google Books. Just do a search
> if
> > you
> > > are interested.
> > >
> > > Here is exhibit A making the case for the uniqueness of the
> > Judaeo-Christian
> > > tradition. This brief quote explains a crucial difference
> > > between Judaeo-Christianity and all the other religious traditions in
> the
> > > Ancient world.
> > >
> > > After this I will send a quote that is a bit longer from "The End of
> the
> > > Modern World", by Guirdani.
> > >
> > > Together these two quotes begin to show why this religion, and the
> > philosopy
> > > and culture, that flowed from them, are unique in the history of the
> > world.
> > >
> > > Thanks,
> > > Jon
> > >
> > > "The 102nd Psalm praises the Lord in the following terms:
> > >
> > > Of old thou laid the foundations of the earth,
> > > And the heavens are the work of thy hands,
> > > They shall perish, but thou shalt endure:
> > > Yea, all of them shall wax old like a garment;
> > > As a vesture shalt thou change them, and they shall be changed;
> > > But thou art the same,
> > > And thy years shall have no end.
> > >
> > > These words express a fundamentally new idea. We recall the conception
> of
> > > the universe shared by the other peoples of the ancient Orient: all
> > without
> > > exception regard the earth as a divinity, and the sky as a divinity;
> the
> > > gods are immanent in nature and render it divine.
> > >
> > > The psalmist“s conception is diametrically contrary: there is only one
> > God,
> > > and this God is outside and above all nature, which He himself created.
> > > Nature is subordinate and of short life in relation to its Creator. If
> it
> > > has any function of its own, it is to express the glory of God. The
> > position
> > > of man is completely analogous: he draws his origin and destiny from
> God.
> > >
> > > Thus we are faced with a change in the old values and the advent of a
> new
> > > conception of the universe. Here we have a crisis in the forces of
> > > nature, the divine is withdrawn from them and retires into
> transcendence.
> > > But the God of Israel is not only transcendent rather than immanent: he
> > is
> > > one instead of many, so the cosmos is under a single direction. And he
> is
> > > just and merciful rather than animated by the human type of passions;
> and
> > so
> > > there is no doubt as to the morality of that direction, there is
> freedom
> > > from fear, and the genesis of a confident submission.
> > >
> > > Although it is God who created the cosmic order, this does not imply
> that
> > he
> > > does not alter it and renew it in accordance with his inscrutable
> > judgement.
> > > God alone is active force: the rest, nature and man, have their
> existence
> > > only as a reflection of him.
> >
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