Monday, December 14, 2015
2-71 LESSON LXXI. Sweet and Low. - McGuffey's Second Eclectic Reader (revised edition)
1. Sweet and low, sweet and low,
Wind of the western sea,
Low, low, breathe and blow,
Wind of the western sea!
Over the rolling waters go,
Come from the dying moon, and blow,
Blow him again to me ;
While my little one, while my pretty one sleeps.
2. Sleep and rest, sleep and rest,
Father will come to thee soon;
Rest, rest, on mother's breast,
Father will come to thee soon;
Father will come to his babe in the nest,
Silver sails all out of the west,
Under the silver moon ;
Sleep, my little one, sleep, my pretty one, sleep.
This is a classic!
Click on this link to write your own lullaby: 2-71 Lesson LXXI. - Write a Lullaby
The theory of evolution is so destructive. It has caused so much heart break.
"The poet Tennyson was a man who was deeply concerned about the intellectual currents of his day, and he was deeply infected by the thinking of Charles Darwin. According, although Tennyson tried desperately to cling to some semblance of Christian faith, and in many of his poems, gave expression to a kind of Christian affirmation, basically he felt that however good and beautiful the Christian story was, it was regrettably not altogether true. And he saw instead of a world governed by God, according to one of his poems, he saw this earth “a stage so gloomed with woe you all but sicken at the shifting seams.” He saw no permanency, only change and decay, only perpetual flux, mutability. Wherever one looked, one saw the erosion of everything, and nothing to give permanency, to give meaning, to give character to life. He expressed this conviction in his poem, “In Memoriam,” and he wrote, “The hills are shadows, and they flow from form to form and nothing stands. They melt like mists, the solid lands, like clouds they shape themselves and go, nothing stands. Not even the ground beneath our feet has any permanency.” We live, he felt, in a world of flux, in a world of change and decay, a world without meaning, but man cannot live that way. He must have meaning in his life, and as he faces this world as sees the perpetual flux, the change and the decay, he requires for himself a source of certainty which is also an agency of control.
I recall being told at the University of California, when a student at this indicated a prophetic vision on the part of Tennyson. Of course, they did not believe in any prophetic vision on the part of the prophets, but they were ready to credit it to Tennyson because he spoke of this world state, the parliament of man, the federal of the world, it was no prophetic vision on Tennyson's part, nor was it any act of perversity. It was a logical necessity. Having ruled out God as the effective agency of certainty and world control, he had to have that somewhere on the human level, and the only logical place for it was a world order, a substitute god.
It is the logical necessity to have this, if you doubt God. This world order, like God, will be man's source of salvation. It will be a saving order. Thus it is no surprise to read in the preamble of the U.N. charter that it begins thus: “We the people of the United Nations determine to save, have resolved to combine our efforts to accomplish these aims.” This is a religious resolve. It is a humanistic organization dedicated to the religion of humanity, dedicated by its own statements to humanitarian principles. Thus, the first and foremost way to understand the United Nations is not as a sinister plot. There are conspirators in it, but there are conspirators in the churches as well. It is a product of a religious hunger, of a religious need, and men, having turned away from the God of the Bible, are molding a god on earth.
Because man needs an agency of certainty and control to meet the world of change and decay, that agency is a substitute god, and every time in history, whether in ancient Babylon or Rome, or anywhere else, for a man who has turn from the supernatural source and sought it in this world, he has developed a theology of state. There was a theology of the Caesars. There was a passion liturgy, although we don't hear much about it now a days, for Julius Caesar, and today, we have a developing theology of state.
Let's examine the theology, the doctrine of god of the United Nations. First, the basic principle of any doctrine of God is that you must assert the unity of the godhead, and in the Christian faith, we hold to one God, three persons. The three persons, equal without any subordination, distinct yet equally ultimate.
Now, in the U.N. theology, because man has taken the place of God, there must be similarly a unity of the godhead, which means the unity of man. Man is now the god we worship, and man is expressed in this world government. In terms of the U.N., man truly finds himself. Therefore, since there can be no division in the godhead, no disunity of the godhead, there must be a unity of mankind. Accordingly, you cannot tolerate, in this theology, anything that divides man from man. There must be an equality of all men. There must be a bringing together of all men. There must be total equality, total democracy, and equality means, and there's no staking this in their thinking that there can be no discrimination with regard to anything, good or evil, right or wrong. To insist that there is a moral difference between men in terms of good and evil is to discriminate, and does not the U.N. charter call for a world without discrimination with respect to race, color, or creed? the concept echoed recently in California in the Rumford Act. What does this mean? It means certainly that there can be no distinction between races. They are all made equal. It means also that there can be no distinction between religions. We cannot say that Christianity is true and Mohammedism is false, because this is discrimination and this is illegal, or immoral. The unity of the godhead must be preserved. This is the basic premise of the first concept of a doctrine of god, and we find it in the U.N. thinking." Critiquing Americas Fads - Myths - and Heresies - RR254A1 - pocketcollege.com
I am so grateful for the TIME in which we live where we have a sound theological argument against Darwin's meaninglessness and world in flux. You can study some arguments HERE.
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