Herodotus tells us in his first paragraph that he wrote his Histories “so that human achievements may not be forgotten in time, and great and marvelous deeds, some displayed by Greeks, some by barbarians, may not be without their glory; and especially to show why the two peoples fought with each other. […]
Why did Herodotus write his Histories? Herodotus tells us in his first paragraph, “so that human achievements may not be forgotten in time, and great and marvelous deeds, some displayed by Greeks, some by barbarians, may not be without their glory; and especially to show why the two peoples fought with each other.” Just as in the Iliad, the Greek soldiers and sailors in the Histories of Herodotus fight for cleos, or glory, and warriors in these warrior societies are immortalized by their great and marvelous deeds on the battlefield. Herodotus is interested in recording any mighty deeds of both the Greeks and the Persians, although the glory was earned mostly by the Greeks. […]
Both concerned parents and activists who have no children have been flooding school board meetings across the country yelling and threatening each other over critical race theory and whether we should be teaching our children American History starting with our Founding Fathers and the American Revolution when we won our liberty from the British in 1776, or should we teach our children that our country was originally built on the unpaid labor and bones of slaves since the first was shipped over in 1619 with the first colonists? What role did slavery play in the founding of our nation, and when did slavery end? Finally, when discussing what books should be included in young students’ lessons, one book has stirred considerable controversy, Beloved, by Tomi Morrison. […]
Many white protestors at School Board meetings have only a vague notion of what Critical Race Theory means, other than somehow it is a communist plot by blacks, or that it intends to make white children feel guilty about themselves or their country, in essence they want teachers to teach their white children some variation of the Lost Cause myth, that the Civil War was not caused by slavery, that the Civil War was fought for states’ rights, and that the North should not have invaded the South by arms. […]
“You should not covet your neighbor’s house.”
“What does this mean? We should fear and Love God, and so we should not seek by craftiness to gain possession of our neighbor’s inheritance or home, nor to obtain them under pretext of legal right, but be of service and help to him so that he may keep what is his.”
“You shall not cover your neighbor’s wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor’s.”
“What does this mean? We should fear and Love God, and so we should not abduct, estrange, or entice away our neighbor’s wife, servants, or cattle, but encourage them to remain and discharge their duty to him.” […]
If in your heart you keep shouting, I want! I want! I WANT!
Not only are you acting and living like a child, but when you focus excessively on getting more possessions and success, you risk becoming jealous of what your neighbor’s possessions and success, you risk becoming obsessed and possessed by jealousy and envy. Coveting and envy is a sin that is unique because it is a sin of our thoughts and mind, our “thoughts, desires, and feelings.” […]
Was Epicureanism a cult? Or perhaps we should ask, was Epicureanism like a philosophical fraternity? One prominent scholar, AA Long, suggests that Epicurus’ school of philosophy was more a philosophical community centering on personal friendship than it was a formal school of philosophy. Many ancient philosophers wrote about the virtues of friendship, but the virtues of friendship are core to the Epicurean experience, and the Epicureans sought pleasure through their friendships. This community was egalitarian, it was one of the few in ancient world that admitted women and slaves, and in his letters, Epicurus expresses deep affection for his friends and followers. AA Long says this, “those who committed themselves to Epicurus we not so much students ‘reading for a course’ as men and women dedicated to a certain style of life.” […]
Another allegory similar to Plato’s Allegory of the Cave, the central story in the Republic and Platonic philosophy, is CS Lewis’ great book, the Great Divorce, about how Hell itself is a another type of dark cave of deceptions, where the brave few can still choose to board the bus to climb into the bright sun and visit a brighter place, the fields surrounding the mountain the faithful climb in their eternal quest for perfection and union with Christ. […]
Luther starts his Large Catechism commentary on this commandment memorably, “Besides our own body, our wife or husband, and our temporal property, we have one more treasure which is indispensable to us, namely, our honor and good name, for it is intolerable to live among men in public disgrace and contempt.” Our reputation is our most precious possession, more important than baubles and gold, every man wants “to maintain his self-respect before his wife, children, servants, and neighbors.” […]
A common misconception is that this Commandment only forbids us to lie. However, this Mitzvah goes deeper. Not only should we not destroy the reputation of our neighbor, we should also guard the reputation of our neighbor like we should build a parapet on our roof. Not only does this Mitzvah forbid us to lie, it also forbids us from telling the truth in a mean and heartless and cruel manner. […]
Copyright 2017
