| The first excerpt represents the past or something you must release, and is drawn from Alexandria and her Schools by Charles Kingsley: always wanted, that insular and exclusive position which seems almost
necessary to develop original thought and original national life, yet
she may still act as the point of fusion for distinct schools and
polities, and the young and buoyant vigour of the new-born nations may
at once teach, and learn from, the prudence, the experience, the
traditional wisdom of the ancient Europeans.
This vision, however possible, may be a far-off one: but the first step
towards it, at least, is being laid before our eyes--and that is, a
fresh reconciliation between the Crescent and the Cross. Apart from all
political considerations, which would be out of place here, I hail, as a
student of philosophy, the school which is now, both in Alexandria and
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The second excerpt represents the present or the deciding factor of the moment, and is drawn from The Large Catechism by Dr. Martin Luther: of no use?
Thus we have the entire Sacrament, both as to what it is in itself and
as to what it brings and profits. Now we must also see who is the
person that receives this power and benefit. That is answered briefly,
as we said above of Baptism and often elsewhere: Whoever believes it
has what the words declare and bring. For they are not spoken or
proclaimed to stone and wood, but to those who hear them, to whom He
says: Take and eat, etc. And because He offers and promises forgiveness
of sin, it cannot be received otherwise than by faith. This faith He
Himself demands in the Word when He says: Given and shed for you. As if
He said: For this reason I give it, and bid you eat and drink, that you
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The third excerpt represents the future or something you must embrace, and is drawn from Protagoras by Plato: Yes.
And has each of them a distinct function like the parts of the face;--the
eye, for example, is not like the ear, and has not the same functions; and
the other parts are none of them like one another, either in their
functions, or in any other way? I want to know whether the comparison
holds concerning the parts of virtue. Do they also differ from one another
in themselves and in their functions? For that is clearly what the simile
would imply.
Yes, Socrates, you are right in supposing that they differ.
Then, I said, no other part of virtue is like knowledge, or like justice,
or like courage, or like temperance, or like holiness?
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