We are a commune of inquiring, skeptical, politically centrist, capitalist, anglophile, traditionalist New England Yankee humans, humanoids, and animals with many interests beyond and above politics. Each of us has had a high-school education (or GED), but all had ADD so didn't pay attention very well, especially the dogs. Each one of us does "try my best to be just like I am," and none of us enjoys working for others, including for Maggie, from whom we receive neither a nickel nor a dime. Freedom from nags, cranks, government, do-gooders, control-freaks and idiots is all that we ask for.
Prepare ye the way for the Lord! Advent is back. It always seems to come at exactly the right time, when I need it most.
For me, Advent is the Joy Time, and Lent is the Serious Time. (Easter is its own thing entirely, usually culminating in an excessive brunch with wine after church, followed by a decadent nap due to an infusion of carbs rather than an infusion of the Holy Spirit).
Many of us at Maggie's Farm measure the beat of our inner lives more by the church cycle than anything else. Hunting season is great, fireplace-and-book season is fine, boating season is great, trout season is wonderful, but Advent, like Lent, takes me out of The Circle Game and into another world.
(However, we are not so pure and holy here that we do not dig Santa and gifts and all that. We love Santa, and utterly believe in him. We dig pagan Christmas trees, too.)
Advent, as I experience it, is an annual month-long pregnancy: a chance to deliberately contain and nurture the growth of the Holy Spirit, the spirit of Christ, in our hearts. That's the miraculous and mysterious possibility, and every year it is different because we are different and our faith and knowledge are different. Advent is holy, but Christmas is just for fun.
When I was a kid, our Congregational Church had Christmas morning service. That was a good way to begin the day: celebrating a birth is a wonderful thing in itself, but celebrating a holy birth on a frigid snowy morning, with the scent of pine everywhere, and cheery people in overcoats shouting Merry Christmas! across the lawn or parking lot is exhilarating. My church does the usual Christmas Eve candlelight service, which is perfect, which always brings tears, and which I hate to leave, but I could use a Christmas morning service too before the eggnog, feast, and festivities. Preachers tell me that nobody will show up on Christmas morning anymore.
Photo: Out my window today. Black niger seed on the left, seed mix with cracked corn on the right. The tray is not only for the ground birds like the Juncos and doves - it's also to prevent too much seed from falling on the ground and attracting rats. If you have a rat problem, feel free to steal my design. The tray is a Home Depot window screen stuck into a wood frame I cobbled together.
1 This is what Isaiah son of Amoz saw concerning Judah and Jerusalem:
2 In the last days the mountain of the LORD's temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it.
3 Many peoples will come and say, "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths." The law will go out from Zion, the word of the LORD from Jerusalem.
4 He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore.
5 Come, O house of Jacob, let us walk in the light of the Lord.
"After more than 700 hours of studying this subject, I have come to the conclusion that the resurrection of Jesus Christ is either one of the most wicked, vicious, heartless hoaxes ever foisted on the minds of human beings--or it is the most remarkable fact of history."
33When they came to the place called the Skull, there they crucified him, along with the criminals—one on his right, the other on his left. 34Jesus said, "Father, forgive them, for they do not know what they are doing." And they divided up his clothes by casting lots.
35The people stood watching, and the rulers even sneered at him. They said, "He saved others; let him save himself if he is the Christ of God, the Chosen One."
36The soldiers also came up and mocked him. They offered him wine vinegar 37and said, "If you are the king of the Jews, save yourself."
38There was a written notice above him, which read: THIS IS THE KING OF THE JEWS.
39One of the criminals who hung there hurled insults at him: "Aren't you the Christ? Save yourself and us!"
40But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? 41We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong."
42Then he said, "Jesus, remember me when you come into your kingdom."
43Jesus answered him, "I tell you the truth, today you will be with me in paradise."
When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6‘As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.’
7 They asked him, ‘Teacher, when will this be, and what will be the sign that this is about to take place?’ 8And he said, ‘Beware that you are not led astray; for many will come in my name and say, “I am he!” and, “The time is near!” Do not go after them.
9 ‘When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.’ 10Then he said to them, ‘Nation will rise against nation, and kingdom against kingdom; 11there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.
12 ‘But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13This will give you an opportunity to testify. 14So make up your minds not to prepare your defence in advance; 15for I will give you wordsand a wisdom that none of your opponents will be able to withstand or contradict. 16You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17You will be hated by all because of my name. 18But not a hair of your head will perish. 19By your endurance you will gain your souls.
We plow the fields, and scatter the good seed on the land, But it is fed and watered by God's almighty hand; He sends the snow in winter, the warmth to swell the grain, The breezes and the sunshine, and soft refreshing rain.
Refrain: All good gifts around us Are sent from heaven above, Then thank the Lord, O thank the Lord For all His love.
He only is the Maker of all things near and far; He paints the wayside flower, He lights the evening star; The winds and waves obey Him, by Him the birds are fed; Much more to us, His children, He gives our daily bread.
Refrain
We thank Thee, then, O Father, for all things bright and good, The seed time and the harvest, our life, our health, and food; No gifts have we to offer, for all Thy love imparts, But that which Thou desirest, our humble, thankful hearts
Matthius Claudius, Paul Erdmann"s Fest, 1782 (Wir pflugen und wir streuen); Claudius heard the words sung by local farmers;
Jane Campbell translated them from German to English in 1861, her version first appeared in A Garland of Songs, by Charles S. Bere, 1862.
Pontius Pilate's sarcastic, ruthless yet also sympathetic and challenging question to Christ (for which he did not wait for an answer) will echo in my mind as long as I live.
"Substituting science for religion is like swapping a series of case-notes on senile dementia for King Lear."
It has always seemed to me that non-scientists, and non-students of the hard sciences and math, put more faith in "science" than do students of science.
Non-students of science seem quick to find truth in the results of the scientific method than scientists themselves, who, like the great Polanyi, tend to be humble about knowledge, and are always questioning their methods and their findings. Science is about "theory" and a search for facts, not about Truth. Scientists never talk about Truth.
It was good to see Polanyi referenced in a piece by John Polinghorne in the UK's Times Online, titled The Truth in Religion. He uses Dawkins and Hitchins, et al, as starting points for a serious discussion of the relationship between faith and reason. One quote:
No progress will be made in the debate about religious belief unless participants are prepared to recognize that the issue of truth is as important to religion as it is to science. Dawkins invokes Bertrand Russell’s parable of the teapot irrationally claimed to be in unobserved orbit in the solar system. Of course there are no grounds for belief in this piece of celestial crockery, but there are grounds offered for religious belief, though admittedly different people evaluate their persuasiveness differently. Religion does not have access to absolute proof of its beliefs but, on careful analysis, nor does science. In all realms of human inquiry, the interlacing of experience and interpretation introduces a degree of precariousness into the argument. Yet this does not mean that we cannot attain beliefs sufficiently well motivated to be the basis for rational commitment. In his book on the philosophy of science, Personal Knowlege (1964), Michael Polanyi stated that he was writing in order to explain how (scientifically) he could commit himself to what he believed to be true, while knowing it might be false. That is the human epistemic condition. Recognizing this should encourage caution, but not induce intellectual paralysis. It is in this spirit that the dialogue between science and religion needs to be conducted.
Polanyi compared scientific theories to the cane of a blind man. Imagine if you suddenly lost your sight and had to explore your surroundings with a cane. At first you would be very aware of the sensations of the cane in your hand. In a sense, your world would be very "cramped" and up close. But with time, the cane would begin to be an extension of your hand, so that you could "feel" things beyond your hand by essentially ignoring it.
In other words, if you focus on the hand, you specifically lose "sight" of what the cane is touching. Eventually the hand's "touch" would extend as far as the cane. Polanyi called the "hand knowledge" tacit and the "cane knowledge" focal. He also called it from ---> to knowledge; however, he felt that all meaningful knowledge shared this from ---> to structure. It doesn't mean that the knowledge isn't "real." But there is no way to conceptualize it in the absence of an active subject who evolves by converting more and more focal (to) knowledge into tacit (from) knowledge, thereby expanding the space in which he lives. For example, various scientific canes have allowed us to "see" all the way back to the origins of the cosmos, just as psychoanalytic canes allow us to peer into the unconscious.
Clear, or not? Epistemology slides into metaphysics, and metaphysics mercifully slides into "Where are my sneakers?" and "What's for supper?"
In the pomo world anything is better than Christmas, and Saturnalia was much more fun - no rules - a festival of disinhibition like Mardi Gras or Bacchanalia.
So if we must have a Winter Solstice holiday, let's get rid of this "offensive-to-many" Jesus stuff and reach back to the Romans, before the church fathers got rid of all the pagan fun and replaced it with a Christ's Birthday Holy Day. Fort Collins, CO surely agrees.
27 Some Sadducees, those who say there is no resurrection, came to him 28and asked him a question, ‘Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no children, the man shall marry the widow and raise up children for his brother. 29Now there were seven brothers; the first married, and died childless; 30then the second 31and the third married her, and so in the same way all seven died childless. 32Finally the woman also died. 33In the resurrection, therefore, whose wife will the woman be? For the seven had married her.’
34 Jesus said to them, ‘Those who belong to this age marry and are given in marriage; 35but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage. 36Indeed they cannot die any more, because they are like angels and are children of God, being children of the resurrection. 37And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob. 38Now he is God not of the dead, but of the living; for to him all of them are alive.’....Then some of the scribes answered, ‘Teacher, you have spoken well.’ 40For they no longer dared to ask him another question.
They are very good. It's a discipline for beginning the day on the right foot.
For example, here is yesterday's:
Monday of the Thirty-First Week in Ordinary TimeFather Steven Reilly, LC
Luke 14: 12-14 Jesus went to dine at the home of one of the leading Pharisees. He said to the host who invited him, "When you hold a lunch or a dinner, do not invite your friends or your brothers or your relatives or your wealthy neighbors, in case they may invite you back and you have repayment. Rather, when you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous."
Introductory Prayer:Lord, I thank you for this time together. Speak to my soul; give me the nourishment I need so that I can get through the long day ahead!
Petition:Lord, grant me the grace to put your interests before my self-interest.
1. “You Scratch My Back…” “… And I’ll scratch yours.” Unique is the individual who doesn’t keep at least one eye on his own self-interest at all times. For many, life is about leverage, and good deeds are investments that will reap future profits. In this parable, Jesus invites us to think outside that human box and more in the divine one. God derives no personal benefits through showing us immeasurable love. We can’t, after all, give him anything that he doesn’t already have. Maybe we should be expanding our list of dinner invitations?
2. The Poor, the Crippled, the Lame, the Blind Blessed Mother Teresa lived this Gospel verse in exemplary fashion. The story is told of a dying man, found lying in the street and brought to Missionaries of Charity’s House of the Dying. They gave him dignity that he had never known: “I have lived like a dog all my life. But now I will die like an angel.” Sometimes we also have opportunities to help others in dire need. Sometimes, more often, we can come to the aid of the person who is spiritually poor or crippled. Perhaps it is that person who is always in a foul mood, or that other who once spread a rumor about me. “Blessed will you be because of their inability to repay you.”
3. Self-interest vs. Resurrection Fr. Joe always used to say this about his priesthood: “The pay is lousy, but the retirement benefits are out of this world.” Self-interest is about getting the positive payback here and now. True love and charity do not keep a score card to make sure that “it’s worth it.” No, we are living for eternity. Let’s ask the Lord to give us a better sense of the big picture, to see that those unrequited good deeds are the best ones. So you parents of the world, take heart! Your sacrifices will indeed find their reward, “in the resurrection of the righteous.”
Conversation with Christ: Dear Lord, how often I am thinking, “What’s in it for me?” Help me to reach out to others beyond the limits of my group. Help me to see that you are in every soul, not just the ones that in some way gratify me.
Resolution: I will do an act of charity for someone who doesn’t like me.
A reposting of Bruce Thornton's 2004 essay of the above title. A quote:
If Judeo-Christian belief is so central to the ideals that created our government in the first place—if, as de Tocqueville wrote, "Freedom sees religion as the companion of its struggles and triumphs, the cradle of its infancy, and the divine source of its rights"—then the current anti-Christian fundamentalism strikes at the root of our political order. For if we are, as the secularists tell us, mere material creatures bound to one another only by contractual relations to be dissolved or altered at will, then what will provide the basis for all those selfless actions and emotions that any community depends on for its cohesion, and that keep freedom from degenerating into mere license, the power to do and consume whatever gratifies our selfish will and appetites? Where will fundamental values come from, all those beliefs that bind us into a community, and that we are willing to die and kill for, not because they have been scientifically proven but because we believe passionately that they are right and true and will benefit the greatest number of people?
The secularists have failed to provide an alternative for the religion that they have discarded. Into this vacuum has rushed any number of pseudo-religions, from Marxism to scientism to environmentalism, that are infinitely more irrational and mischievous than traditional Christianity. Yet this secularism is the creed dominating the schools, one more dogmatic, more intolerant of dissent, and more prone to self-righteous hypocrisy—in short, more fundamentalist than the beliefs of most Christians. For those concerned about the dangers of religion to our political life, then, look to these creeds, which are passed off as the fruits of science and reason, rather than to a Christianity that has been banished from the political culture it helped to create.
1Jesus entered Jericho and was passing through. 2A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. 3He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.
5When Jesus reached the spot, he looked up and said to him, "Zacchaeus, come down immediately. I must stay at your house today." 6So he came down at once and welcomed him gladly.
7All the people saw this and began to mutter, "He has gone to be the guest of a sinner."
8But Zacchaeus stood up and said to the Lord, "Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount."
9Jesus said to him, "Today salvation has come to this house, because this man, too, is a son of Abraham. 10For the Son of Man came to seek and to save what was lost."
Photo: A sycamore fig. Not the same tree as our American Sycamore.
The atheist, psychiatrist, and much-admired essayist Ted Dalrymple addresses the surge of books advocating atheism, in City Journal. A quote (my bolds):
Few of us, especially as we grow older, are entirely comfortable with the idea that life is full of sound and fury but signifies nothing. However much philosophers tell us that it is illogical to fear death, and that at worst it is only the process of dying that we should fear, people still fear death as much as ever. In like fashion, however many times philosophers say that it is up to us ourselves, and to no one else, to find the meaning of life, we continue to long for a transcendent purpose immanent in existence itself, independent of our own wills. To tell us that we should not feel this longing is a bit like telling someone in the first flush of love that the object of his affections is not worthy of them. The heart hath its reasons that reason knows not of.
Of course, men—that is to say, some men—have denied this truth ever since the Enlightenment, and have sought to find a way of life based entirely on reason. Far as I am from decrying reason, the attempt leads at best to Gradgrind and at worst to Stalin. Reason can never be the absolute dictator of man’s mental or moral economy.
The search for the pure guiding light of reason, uncontaminated by human passion or metaphysical principles that go beyond all possible evidence, continues, however; and recently, an epidemic rash of books has declared success, at least if success consists of having slain the inveterate enemy of reason, namely religion. The philosophers Daniel Dennett, A. C. Grayling, Michel Onfray, and Sam Harris, biologist Richard Dawkins, and journalist and critic Christopher Hitchens have all written books roundly condemning religion and its works. Evidently, there is a tide in the affairs, if not of men, at least of authors.
The curious thing about these books is that the authors often appear to think that they are saying something new and brave. They imagine themselves to be like the intrepid explorer Sir Richard Burton, who in 1853 disguised himself as a Muslim merchant, went to Mecca, and then wrote a book about his unprecedented feat. The public appears to agree, for the neo-atheist books have sold by the hundred thousand. Yet with the possible exception of Dennett’s, they advance no argument that I, the village atheist, could not have made by the age of 14 (Saint Anselm’s ontological argument for God’s existence gave me the greatest difficulty, but I had taken Hume to heart on the weakness of the argument from design).
Read the whole thing. Having read many reviews of these books (but not the books), it is my impression that they have a rebellious rather than inquiring tone, a lack of interest in metaphysics (which I happen to believe is the highest expression of the human mind and soul), and a religious-like reverence for human "reason" - however that might be defined.
Cheap grace is the deadly enemy of our Church. We are fighting today for costly grace. Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian "conception" of God. 45
Cheap grace means the justification of sin without the justification of the sinner. Grace alone does everything they say, and so everything can remain as it was before. "All for sin could not atone." Well, then, let the Christian live like the rest of the world, let him model himself on the world’s standards in every sphere of life, and not presumptuously aspire to live a different life under grace from his old life under sin. That was the heresy of the enthusiasts, the Anabaptists and their kind…. 46
9To some who were confident of their own righteousness and looked down on everybody else, Jesus told this parable: 10"Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men—robbers, evildoers, adulterers—or even like this tax collector. 12 I fast twice a week and give a tenth of all I get.'
13"But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.'
14"I tell you that this man, rather than the other, went home justified before God. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
18And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
19They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
20He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.
21And he straitly charged them, and commanded them to tell no man that thing;
22Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
23And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
24For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
25For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
26For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
27But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
The new Religious Left is in one sense not new at all. It draws its inspiration from the Christian social-justice movement that formed in the mid-nineteenth century as a response to the emerging industrial economy, which many religious leaders viewed—with some justification—as brutal and unfair to workers. In America, the movement gained traction thanks largely to the efforts of Baptist minister Walter Rauschenbusch, who served New York City’s poor. Unlike nineteenth-century reformers who sought to help the poor by teaching them the bourgeois virtues of hard work, thrift, and diligence, Rauschenbusch believed that the best way to uplift the downtrodden was to redistribute society’s wealth and forge an egalitarian society. In Christ’s name, capitalism had to fall. “The Kingdom of God is a collective conception,” Rauschenbusch wrote in Christianity and the Social Crisis, politicizing the Gospel’s message. “It is not a matter of getting individuals to heaven, but of transforming the life on earth into the harmony of heaven.”
Sounds like Obama. The whole thing, The Religious Left, is here.
I suspect this is a vocal, but not sizeable, group of people who will be given good media access despite their "theocratic" inclinations. The "Social Gospel," it seems to me, has very little to do with Christianity, which concerns itself with matters of the spirit and saving souls, and thus largely rejects earthly concerns about things like power as vain distractions and temptations. I would steer clear of churches that do politics, and I believe that Dr. Dobson (who is truly wise on the subject of Christian child-rearing) is similarly foolish to get involved in political matters. It should be beneath their dignity.
11Now on his way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. 12As he was going into a village, ten men who had leprosy[a]met him. They stood at a distance 13and called out in a loud voice, "Jesus, Master, have pity on us!"
14When he saw them, he said, "Go, show yourselves to the priests." And as they went, they were cleansed.
15One of them, when he saw he was healed, came back, praising God in a loud voice. 16He threw himself at Jesus' feet and thanked him—and he was a Samaritan.
17Jesus asked, "Were not all ten cleansed? Where are the other nine? 18Was no one found to return and give praise to God except this foreigner?" 19Then he said to him, "Rise and go; your faith has made you well."
Attack Machine can generally be counted on to independently post many of the same topics and the same links that we do. Our blog instincts are almost identical. Great minds, etc.
Case in point, a piece at One Cosmos which sits quite close to our metaphysics, skating past pure solipsism by positing and accepting God's existence. A quote:
There is nothing you can say about anything that isn’t laden with implicit or explicit metaphors, which is one of the reasons why it is so absurd for the materialist to object to spirituality, since the idea of solid matter is itself a sort of airy metaphor, just a fanciful concept based upon the illusions of our nervous system, illusions like “solidity” or unambiguous “place.” Scientists often conflate the abstract and the concrete, and essentially extend the concretions of the nervous system into an abstract worldview. Which is fine, so long as you don’t confuse them with metaphysical truth, or with the Ultimate Real.
For their part, so-called fundamentalist religionists often do the reverse, which is to say, concretize the abstract. But only God can really do that, since the cosmos itself is none other than a concretion in a small corner of the Divine Mind. As mentioned a couple of days ago, one of the purposes of scripture — which employs countless metaphors and other seemingly concrete images — is to follow it back upstream to its hidden source, the “place” from which revelation perpetually flows like a spring from the ground. Indeed, the place from which language itself flows.
Photo: A girlfriend of Theo, studying one of Gagdad Bob's books and wondering whether her existence is what it seems.
Jesus said to his disciples: "Things that cause people to sin are bound to come, but woe to that person through whom they come. It would be better for him to be thrown into the sea with a millstone tied around his neck than for him to cause one of these little ones to sin. So watch yourselves. "If your brother sins, rebuke him, and if he repents, forgive him. If he sins against you seven times in a day, and seven times comes back to you and says, 'I repent,' forgive him."
The apostles said to the Lord, "Increase our faith!"
He replied, "If you have faith as small as a mustard seed, you can say to this mulberry tree, 'Be uprooted and planted in the sea,' and it will obey you.
"Suppose one of you had a servant plowing or looking after the sheep. Would he say to the servant when he comes in from the field, 'Come along now and sit down to eat'? Would he not rather say, 'Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink'? Would he thank the servant because he did what he was told to do? So you also, when you have done everything you were told to do, should say, 'We are unworthy servants; we have only done our duty.' "
Prepare ye the way for the Lord! Advent is back. It always seems to come at exactly the right time, when I need it most. 
Isaiah 5: 1-5
Luke 23:33-43
We plow the fields, and scatter the good seed on the land,
Pontius Pilate's sarcastic, ruthless yet also sympathetic and 
Gagdad Bob and I are fans of the chemist and polymath Michael 
At Regnum Christi, you can sign up for an emailed 
Luke 19: 1-10
The atheist, psychiatrist, and much-admired essayist Ted Dalrymple addresses the surge of books advocating atheism, in City Journal. A quote (my bolds):
Cheap grace is the deadly enemy of our Church. We are fighting today for costly grace. Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth, the love of God taught as the Christian "conception" of God. 45
