Theologians From England

"The first of the "request" prayers in the daily Amidah is a fractal. It replicates in miniature the structure of the Amidah as a whole."

"The meaning of the word "true" here is similar to the word Amen said after a blessing. It is an act of affirmation and ratification, reminding us that the Shema is less a prayer than a declaration of faith."

"Marriage, sanctified by the bond of fidelity, is the nearest life gets to a work of art."

"One of the most important distinctions I have learned in the course of reflection on Jewish history is the difference between optimism and hope. Optimism is the belief that things will get better. Hope is the faith that, together, we can make things better. Optimism is a passive virtue, hope an active one. It takes no courage to be an optimist, but it takes a great deal of courage to have hope. Knowing what we do of our past, no Jew can be an optimist. But Jews have never – despite a history of sometimes awesome suffering – given up hope. Not by accident did they call the national anthem of their new state Hatikvah, meaning, the hope."

"We have no idea where the world is going, except that it's going there very fast."

"Faith is not a certainty. Faith is the courage to live with uncertainty."

"If we are to cherish freedom, and to guard it, we must remember what the alternative is: the bread of affliction and the bitter herbs of slavery."

"Judaism is the refusal to give way to despair."

"In Judaism faith means wrestling with God as Jacob once wrestled with an angel..."

"My Lords, I and the vast majority of the Jewish community, care deeply about the future of the Palestinians. We want Palestinian children, no less than Israeli children, to have a future of peace, prosperity, freedom and hope. Which is why we oppose those who teach Palestinian children to hate those with whom they will one day have to live; who take money given for humanitarian aid and use it to buy weapons and dig tunnels to take the region back to a dark age of barbarism.More generally we say in the name of the God of Abraham, the Almighty, merciful and compassionate God, that the religion in whose name atrocities are being carried out, innocent people butchered and beheaded, children treated as slaves, civilians turned into human shields, and young people into weapons of self-destruction, is not the Islam that once earned the admiration of the world, nor is its God the God of Abraham. It was Nietzsche not the prophets who worshipped the will to power. It was Machiavelli not sacred scripture who taught that it is better to be feared than to be loved.Every religion must wrestle with its dark angels, and so today must we: Jews, Christians and Muslims alike. For we are all children of Abraham and it will only be when we make space for one another as brothers and sisters that we will redeem the world from darkness and walk together in the light of God."

"[T]oday there is hardly a country in the world, certainly not a single country in Europe, where Jews feel safe. A society, or for that matter, a political party, that tolerates antisemitism, that tolerates any hate, has forfeited all moral credibility."

"His edition of St. Paul's Epistles made him an arch-heretic in the eyes of the High Church party, and his simultaneous appointment to the Greek Professorship gave the chance, of which its members were foolish enough to avail themselves, of putting him in the position of a martyr of free thought. His share in the Essays and Reviews (1860) made him a representative man in a wider sphere. Though we have now got to the stage of affecting astonishment at the sensation produced by the avowal of admitted truths in that work, nobody who remembers the time can doubt that it marked the appearance of a very important development of religious and philosophical thought. The controversy raised by Essays and Reviews even distracted men for a time from the far more important issues raised by the publication of Darwin's Origin of Species."

"Divines have lately discovered how to accept the critical results which shocked readers of Essays and Reviews, and yet to accept the whole theory of priestly magic. The compromise may result in the enslavement of reason instead of the neutralising of superstition. I know not what may be the result to the Church of England, but the enterprise attempted in the best possible faith by Jowett and his friends, seems to be injurious to the higher interests of intellectual honesty. It was a hopeless endeavour to hide irreconcilable contrasts and pretend that they did not exist"

"Young men, as a rule, like a leader who has some distinct aim, good or bad, and if Jowett were to be judged by that test one would say that no one of his time was less qualified to be a leader. To a distinct view of the importance of some solution he seems to have joined the profound conviction that no conceivable solution would hold water. "He stood," says one of his pupils, in a rather different sense, "at the parting of many ways," and he wrote, one must add, "No thoroughfare" upon them all."

"A disciple of Socrates, he valued speech more highly than any other gift; yet he was always hampered by a conscious imperfection and by a difficulty in sustaining and developing his thoughts in society. Such was my diagnosis of his manner."

"Mr Jowett was always intent on improving his own character for the sake of his undergraduates. This is very rare in middle aged men and still more so in elderly and old men... [Jowett possessed] more character than any body I ever knew... He mastered life, life did not master him: that was what the spirit of life was in him. He was master even when most depressed."

"He seemed to have taken the measure not merely of all opinions, but of all possible ones, and to have put the last refinements on literary expression. The charm of that was enhanced by a certain mystery about his own philosophic and other opinions. You know at that time his writings were thought by some to be obscure. These impressions of him had been derived from his Essays on St. Paul's Epistles, which at that time were much read and pondered by the more intellectual sort of undergraduates."

"The [Oxford tourist] guide would begin: "This, ladies and gentlemen, is Balliol College, one of the very holdest in the huniversity, and famous for the herudition of its scholars. The 'ead of Balliol College is called the Master. The present Master of Balliol is the celebrated Professor Benjamin Jowett, Regius Professor of Greek. Those are Professor Jowett's study-windows, and there" (here the ruffian would stoop down, take up a handful of gravel and throw it against the panes, bringing poor Jowett, livid with fury, to the window) "ladies and gentlemen, is Professor Benjamin Jowett himself.""

"I have been very fortunate in this latter respect (Greek and Latin Composition), having got for my tutor the very best man in the University—Jowett, to whom it is pleasant in every way to be attached, both in regard of studies and of general intercourse."

"He was a keen and formidable controversialist, and was usually found on what was, for the time, the unpopular side. His contribution (an essay on The Interpretation of Scripture) to the famous Essays and Reviews, which appeared in 1860, brought him into strong collision with powerful sections of theological opinion, to which he had already given offence by his commentaries on the Epistles to the Thessalonians, Galatians, and Romans. His views were, indeed, generally considered to be extremely latitudinarian. Latterly he exercised an extraordinary influence in the Univ., and was held in reverence by his pupils, many of whom have risen to eminence."

"Jowler [Jowett] preached yesterday in Chapel amidst intense excitement, no people in Chapel. He looked so fatherly and beautiful and brought out the best bell-like silvern voice with quite rich tones that he had hitherto hidden in the depth of his stomach, and preached the most lovely little practical sermon in a quite perfect style with the most wonderful grace. I have only said all this laud in anticipation of having to confess that though I felt how beautiful it was in its way, it was most unsatisfying to me. It was just Platonism flavoured with a little Christian charity: Christianity is gutted by him: it becomes perfectly meaningless, if it is only an attempt to take some useful moral hints from just what happens to strike you in a very good, "perhaps I may be excused in saying" a Divine life. He is perfectly self-sufficient; self-dependent, without any consciousness of anything beyond a certain human weakness in carrying out his ideal; there is not an atom of the feeling of prayer, of communication with God, of reliance on any one but self. He even begs pardon for using as vague an expression as "sharing in the Spirit of God." I admire the Symposium with all my heart and soul; but I must have something more to have brought God down to death to procure for me."

"First come I. My name is J–W–TT. There's no knowledge but I know it. I am the Master of this College, What I don't know isn't knowledge."

"We cannot seek or attain health, wealth, learning, justice or kindness in general. Action is always specific, concrete, individualized, unique."

"In philosophy he was content to be critical; he saw that one philosophy had always been succeeded by another, and the leader of to-day was forgotten tomorrow; each therefore, he concluded, had grasped part of the truth, but not the whole truth. His speculations ended in compromise, and thus, here also, he was unfitted to be a leader. For himself he had almost a horror of falling under one set of ideas to the exclusion of others... Jowett only went a step beyond the philosopher who condemns all systems but his own. Yet indirectly he left his mark even on philosophy. By him his pupil T. H. Green was stimulated to the study of Hegel, and no influence has been greater in Oxford for the last thirty years than Green's. But the chief traces of Jowett's influence will be found in other spheres. His essays and translations must secure him a high place among the writers of his time, and in every history of English education in the second half of the nineteenth century he will occupy a prominent place."

"Mr Jowett's forte is mental philosophy. How has this or that metaphysical question presented itself to different minds, or to the same mind at different times? Under what contradictory aspects may a particular religious sentiment or moral truth be viewed? What phenomena does an individual mind exhibit at different stages in its growth? What contrasts do we find in the ancient and modern world of thought? This is the class of questions Mr Jowett delights to ask and to answer. He is strongly negative. He is fond of dwelling on contradictions rather than resemblances. He is content with stating a difficulty without attempting a solution of it."

"Jowett, in his day, did probably more than any other single man to let some fresh air into the exhausted atmosphere of the [Oxford] common rooms, and to widen the intellectual horizons of the place."

"Nowhere probably is there more true feeling, and nowhere worse taste, than in a churchyard (p. 244)."

"I hope our young men will not grow into such dodgers as these old men are. I believe everything that a young man says to me (p. 250)."

"One man is as good as another until he has written a book."

"[The office of the interpreter] is to read Scripture like any other book."

"Logic is neither a science nor an art, but a dodge."

"Doubt comes in at the window, when Inquiry is denied at the door."

"The young Housman wrote home that he had absented himself from Jowett's lectures in disgust at the Professor's gross ignorance of Greeek. Here we must make allowance for a juvenile excess of rigour; but any page of the original edition of Jowett's famous translation of Plato will supply some evidence in favour of Housman's stern judgment. Even if one could forgive Jowett's deficiencies as a scholar and his reluctance to take action to amend them, what can we say of his openly expressed aversion to research, of his opposition to every scheme calculated to advance sound learning in the University, of his not only failing to perform what are usually held to be the duties of a Professor, but actually coming forward as the main adversary of the interests he might have been expected to protect? Yet it is impossible to ignore the distinctive contribution to the traditions of the Chair made by this remarkable man. The Plato and the Thucydides are defective in point of scholarship; but as literature they have great merits, and they reached, and still reach, a wide public."

"Research! Research! A mere excuse for idleness; it has never achieved, and will never achieve any results of the slightest value."

"We have sought truth, and sometimes perhaps found it. But have we had any fun?"

"Learn just enough of the subject [metaphysics] to enable your mind to get rid of it."

"must we not say that it is part of the deep sickness of our culture that ever since Descartes, we have been seduced by the idea of a kind of knowledge which could not be doubted, in which we would be absolutely secure from personal risk? And has not this seduction taken two forms which, even if they disclaim all relationship with each other, are really twin brothers? One is biblical fundamentalism which supposes that adherence to the text of the Bible frees me from the risk of error and therefore gives me a security which does not depend on my own discernment of the truth. The other is a type of scientism which supposes that science is simply a transcript of reality, of the "facts" which simply have to be accepted and call for no personal decision on my part, a kind of knowledge which is "objective" and free from all the bias of subjectivity."

"The missionary calling has sometimes been interpreted as a calling to stem this fearful cataract of souls going to eternal perdition. But I do not find this in the center of the New Testament representation of the missionary calling."

"If the gospel is to challenge the public life of our society, if Christians are to occupy the "high ground" which they vacated in the noon time of "modernity," it will not be by forming a Christian political party, or by aggressive propaganda campaigns. Once again it has to be said that there can be no going back to the "Constantinian" era. It will only be by movements that begin with the local congregation in which the reality of the new creation is present, known, and experienced, and from which men and women will go into every sector of public life to claim it for Christ, to unmask the illusions which have remained hidden and to expose all areas of public life to the illumination of the gospel. But that will only happen as and when local congregations renounce an introverted concern for their own life, and recognize that they exist for the sake of those who are not members, as sign, instrument, and foretaste of God's redeeming grace for the whole life of society."

"There is a need for what [Michael] Polanyi calls the critique of doubt. When we undertake to doubt any statement, we do so on the basis of beliefs which--in the act of doubting--we do not doubt. I can only doubt the truth of a statement on the ground of other things--usually a great many things--which I believe to be true. It is impossible at the same time to doubt both the statement, and the beliefs on the basis of which the statement is doubted."

"So we already have the evidence of the dichotomy that runs through our culture. We all engage in purposeful activity, and we judge ourselves and others in terms of success in achieving the purposes that we set before ourselves. Yet we accept as the final product of this purposeful activity a picture of the world from which purpose has been eliminated. Purpose is a meaningful concept in relation to our own consciousness of ourselves, but it is allowed no place in our understanding of the world of facts."

"The leaders of this movement [The Religious Right in the United States], while accepting the biblical doctrine regarding the radical corruption of human nature by sin, in effect exempt themselves as "born-again Christians" from its operation. They identify their own cause unconditionally with the cause of God, regard their critics as agents of Satan, and are apparently prepared to see the human race obliterated in an apocalyptic catastrophe in which the nuclear arsenal of the United States is the instrument of Jesus for the fulfillment of his purpose against the Soviet Union as the citadel of evil. This confusion of a particular and fallible set of political and moral judgements with the cause of Jesus Christ is more dangerous than the open rejection of the claim of Christ in Islam [....] The "Religious Right" uses the name of Jesus to cover the absolute claims of one national tradition."

"What is striking about the books which were written, especially during the eighteenth century, to defend Christianity against these attacks, is the degree to which they accept the assumptions of their assailants. Christianity is defended as being reasonable. It can be accommodated within these assumptions, which all reasonable people hold. There is little suggestion that the assumptions themselves are to be challenged. The defense is, in fact, a tactical retreat. But, as later history has shown, these tactical retreats can--if repeated often enough--begin to look more like a rout."

"The necessary precondition for the birth of science as we know it is, it would seem, the diffusion through society of the belief that the universe is both rational and contingent. Such a belief is the presupposition of modern science and cannot by any conceivable argument be a product of science. One has to ask: Upon what is this belief founded?"

"After Bruno's death, during the first half of the seventeenth century, Descartes seemed about to take the leadership of human thought... in promoting an evolution doctrine as regards the mechanical formation of the solar system... but his constant dread of persecution, both from Catholics and Protestants, led him steadily to veil his thoughts and even to suppress them. ...Since Roger Bacon, perhaps, no great thinker had been so completely abased and thwarted by theological oppression."

"Roger Bacon had shown how easy it is, and how vain, to survey the operations of Nature and idly refer her wondrous works to chance or accident, or to the immediate interposition of God."

"Friar Bacon walk'd in Oxford between two steeples, but he that would have discovered his Thoughts, by his steps, had been more his Fool than his Fellow."

"Bacon expresses theological and moral truths in terms of mathematical phraseology. He compares the Trinity to an equilateral triangle, argues that the divine light of grace reaches the good in a direct perpendicular ray, the weak in a refracted ray, and the bad in a reflected ray, and compares the virtues to the rational numbers, and the passions to the irrational, etc."

"Great as Bacon was, he was far from being free from the mistakes and prejudices of those who went before him. Even some of the most wild and absurd opinions of the antients have the sanction of his approbation and authority. He does not hesitate to assent to an opinion... that visual rays proceed from the eye; giving this reason for it, that every thing in nature is qualified to discharge its proper functions by its own powers, in the same manner as the sun, and other celestial bodies. He acknowledges, however, that the presence of light, as well as several other circumstances, is necessary to vision."

"In his Opus Majus he demonstrates, that if a transparent body, interposed between the eye and an object, be convex towards the eye, the object will appear magnified. This observation our author certainly had from Alhazen... this writer [Bacon] gives us figures, representing the progress of rays of light through his spherical segment, as well as endeavours to give reasons why objects are magnified... From the writings of Alhazen and these observations and experiments of Bacon together, it is not improbable that some monks gradually hit upon the construction of spectacles, to which Bacon's lesser segment, not withstanding his mistake concerning it, was a nearer approach than Alhazen's... Whoever they were that pursued the discoveries of Bacon, they probably observed, that a very small convex glass, when held at a greater distance from a book, would magnify the letters more than when it was placed close to them, in which position only Bacon seemed to have used it. In the next place, they might try whether two of these small segments of a sphere placed together, or a glass convex on both sides, would not magnify more than one of them. They would then find, that two of these glasses, one for each eye, would answer the purpose of reading better than one; and lastly they might find, that different degrees of convexity, suited different persons. It is certain that spectacles were well known in the 13th century, and not long before. ...It would certainly have been a great satisfaction to us to have been able to trace the actual steps in the progress of this most useful invention, without which most persons who have a taste for reading must have had the melancholy prospect of passing a very dull and joyless old age; and must have been deprived of the pleasure of entertaining themselves by conversing with the absent and the dead, when they were no longer capable of acting their part among the living. Telescopes and microscopes are to be numbered among the superfluities of life when compared to spectacles, which may now be ranked almost among the necessities of it; since the arts of reading and writing are almost universal."