6
" Your printers have made but one blunder,
Correct it instanter, and then for the thunder!
We'll see in a jiffy if this Mr S[pencer]
Has the ghost of a claim to be thought a good fencer.
To my vision his merits have still seemed to dwindle,
Since I have found him allied with the great Dr T[yndall]
While I have, for my part, grown cockier and cockier,
Since I found an ally in yourself, Mr L[ockyer]
And am always, in consequence, thoroughly willin',
To perform in the pages of Nature's M[acmillan]. "
― Peter Guthrie Tait
8
" Christ want to point this out and to warn His followers that in the world everyone should live as though he were alone and should consider His Word and preaching as the very greatest thing on earth, thinking this way to himself: “I see my neighbor and the whole city, and yes the whole world, living differently. All those who are great or noble or rich, the princes and the lords, are allied with it. Nevertheless I have an ally who is greater than all of them, namely, Christ and His Word. When I am all alone, therefore, I am still not alone. Because I have the Word of God, I have Christ with me, together with all the dear angels and all the saints since the beginning of the world. Actually there is a bigger crowd and a more glorious procession surrounding me than there could be in the whole world now. Only I cannot see it with my eyes, and I have to watch and bear the offense of having so many people forsake me or live and act in opposition to me. "
― Martin Luther , Sermon on the Mount and the Magnificat (Luther's Works)
11
" Woman lost (skin deep) like a damn fine thread in the fire
Woman of the world caught up in your black machinations
I was a woman who cried alone at night, who gave it all
away when she saw the good heart of the man inside
Woman caught standing up; her open parts are broken -
Someone's armour broke right through, it was you, you
For some reason I've been thinking about you, your light
Today, you poured out all the tension, the ego underground
Hibernating inside my heart. I was so close to it, to the flicker
Of love in a lonely street and I turned my head and walked
Away from the flame in your arms. As I put away the fun in
A house of fight I came across you and a mechanism in
My brain shifted chemically, walls caved in like the cadence
In your words and I was lost in the darkness. Even now in
Middle age I remember when desire was a popular drug
And everyone was selling it but I don't live to explore to be
Able to illuminate the proof of my existence, live to burn
Vicariously though the diamond mouth of sleeping stars.
From so much love, pictures of death arrived in black and
White photographs and you're perfect, you always were -
Illusions have no flaws; they're dangerous beings, smoke.
Could I take the moon back and still live with my great
Expectations of nostalgia, laughter, tears and suffering -
But they are all a part of me not the people of the stars,
Long dead videotape, the past has stained the symphony
Of my soul (like the wind through the trees) throughout
Me finding myself, my two left feet as a female poet
The warning was there of the noise of eternity, signs
That said, don't anger the sea, you have an ally in her.
When men grow cold listen to their stories and bask in
The glory of their genuine deaths, their winters, put
Them away so you can read them like the newspaper.
Once in a while you can go back to where you stood
In youth with your afternoon tea, the sun of God in our
Eyes - I am that kind of woman who lives in the past "
― Abigail George , Feeding The Beasts
13
" By calling into question the very ideal of a universal, autonomous reason (which was, in the Enlightenment, the basis for rejecting religious thought) and further demonstrating that all knowledge is grounded in narrative or myth, Lyotard relativizes (secular) philosophy's claim to autonomy and so grants the legitimacy of a philosophy that grounds itself in Christian faith. Previously such a distinctly Christian philosophy would have been exiled from the 'pure' arena of philosophy because of its 'infection' with bias and prejudice. Lyotard's critique, however, demonstrates that no philosophy - indeed, no knowledge - is untainted by prejudice or faith commitments. In this way the playing field is leveled, and new opportunities to voice a Christian philosophy are created. Thus Lyotard's postmodern critique of metanarratives, rather than being a formidable foe of Christian faith and thought, can in fact be enlisted as an ally in the construction of a Christian philosophy. "
― James K.A. Smith , Who's Afraid of Postmodernism?: Taking Derrida, Lyotard, and Foucault to Church (The Church and Postmodern Culture)