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Homework 2016 - where does the restatement of the thesis belong 2017 School Year. by the light of natural reason alone

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“Toward the Deity, at least: piousobservances uniquely [expressed]. Before the sun rises, they utter nothing ofthe mundane things, but only certain ancestral prayers to him, as if begginghim to come up. After these things, they are dismissed by the curators to thevarious crafts that they have each come to know, and after they have workedstrenuously until the fifth hour they are again assembled in one area, wherethey belt on linen covers and wash their bodies in frigid water. After thispurification they gather in a private hall, into which none of those who holddifferent views may enter: now pure themselves, they approach the dining roomas if it were some [kind of] sanctuary. After they have seated themselves insilence, the baker serves the loaves in order, whereas the cook serves eachperson one dish of one food. The priest offers a prayer before the food, and itis forbidden to taste anything before the prayer; when he has had his breakfasthe offers another concluding prayer. While starting and also while finishing,then, they honor God as the sponsor of life. At that, laying aside theirclothes as if they were holy, they apply themselves to their labors again untilevening. They dine in a similar way: when they have returned, they sit downwith the visitors, if any happen to be present with them, and neither yellingnor disorder pollutes the house at any time, but they yield conversation to oneanother in order. And to those from outside, the silence of those insideappears as a kind of shiver-inducing mystery. The reason for this is theircontinuous sobriety and the rationing of food and drink among them—to the pointof fullness.

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Protestant () One who protests; -- originally applied to those who adhered to Luther, and protested against, or made a solemn declaration of dissent from, a decree of the Emperor Charles V. and the Diet of Spires, in 1529, against the Reformers, and appealed to a general council; -- now used in a popular sense to designate any Christian who does not belong to the Roman Catholic or the Greek Church.

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“This right ordering on the part ofGod’s wisdom is mentioned by the holy Doctor of the Gentiles [St. Paul],inspired by the Holy Ghost, for in speaking of those ancient philosophers whorefused to adore and reverence Him whom they knew to be the Creator of theuniverse, he says: "Wherefore God gave them up to the desires of theirheart, unto uncleanness, to dishonor their own bodies among themselves;"and again: "For this same God delivered them up to shamefulaffections." And St. James says: "God resisteth the proud and givethgrace to the humble," without which grace, as the same Doctor of theGentiles reminds us, man cannot subdue the rebellion of his flesh.

Pope Pius XI, (#’s 96-100), Dec. 31,1930: “In order, therefore, to restore due order in this matter of marriage, itis necessary that all should bear in mind what is the divine plan and strive toconform to it. Wherefore, since the chief obstacle to this study is the powerof unbridled lust, which indeed is the most potent cause of sinning against thesacred laws of matrimony, and since man cannot hold in check his passions,unless he first subject himself to God, this must be his primary endeavor, inaccordance with the plan divinely ordained. For it is a sacred ordinance thatwhoever shall have first subjected himself to God will, by the aid of divinegrace, be glad to subject to himself his own passions and concupiscence; whilehe who is a rebel against God will, to his sorrow, experience within himselfthe violent rebellion of his worst passions.

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A person who drinks wine will always be more tempted to drinkmore than what is lawful than a person who does not drink at all. This exampleabsolutely proves that it is not good for all men and women to marry, for mostpeople in this world abuse the God given power of procreation in their genitalparts by committing unlawful sexual acts with their spouse or with anotherperson than their spouse. If they would have remained unschooled in the ways ofsexual pleasure, or chosen to remain in the angelic state of chastity, theirway to Heaven would have been infinitely more easy, but since their desire wasto please their own flesh: the door to Heaven was closed and the door to Helland eternal torment and suffering was opened. “For where thy treasure is,there is thy heart also.… No man can serve two masters. For either he will hatethe one, and love the other: or he will sustain the one, and despise theother.” (Matthew 6:21, 24)

Indeed, contrary to what many lustful people nowadaysimpiously claim, St. Augustine’s Commentary on Matthew 22:30explains that a good Christian spouse ought to conjugal connectionand carnal intercourse with his wife: “And the Lord Himself says: "For inthe resurrection they neither marry, nor are given in marriage, but are as theangels of God in heaven." Hence it is necessary that whoever wishes hereand now to aim after the life of that kingdom, should hate not the personsthemselves, but those temporal relationships by which this life of ours, whichis transitory and is comprised in being born and dying, is upheld; because hewho does not hate them, does not yet love that life where there is no conditionof being born and dying, which unites parties in earthly wedlock. Therefore, ifI were to ask any good Christian who has a wife, and even though he may stillbe having children by her, whether he would like to have his wife in thatkingdom; mindful in any case of the promises of God, and of that life wherethis incorruptible shall put on incorruption, and this mortal shall put onimmortality; though at present hesitating from the greatness, or at least froma certain degree of love, he would reply with execration that he is stronglyaverse to it. Were I to ask him again, whether he would like his wife to livewith him there, after the resurrection, when she had undergone that angelicchange which is promised to the saints, he would reply that he desired this asstrongly as he reprobated the other. Thus a good Christian is found to love inone and the same woman the creature of God, whom he desires to be transformedand renewed; but to hate the corruptible and mortal conjugal connection andcarnal intercourse: i.e. to love in her what is characteristic of a humanbeing, to hate what belongs to her as a wife. … It is necessary, therefore,that the disciple of Christ should hate these things which pass away, in thosewhom he desires along with himself to reach those things which shall for everremain; and that he should the more hate these things in them, the more he lovesthemselves.” (St. Augustine, Book I, Chapter15, Section 40-41, c. 394 A.D.)

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Create Coherent Progress from Introduction Through Conclusion

St. John Vianney: “There is not a commandment of Godwhich dancing does not cause men to break! Mothers may indeed say: Oh,I keep an eye on their dress; you cannot keep guard over their heart.Go,you wicked parents, go down to Hell where the wrath of God awaits you,because of your conduct when you gave free scope to your children; GO! It willnot be long before they join you, seeing that you have shown them the way sowell! Then you will see whether your pastor was right in forbidding thoseHellish amusements.” (y,p. 146)

Create Coherent Progress from Introduction Through ..

“By these words the apostle exhorts thefaithful that, being encouraged by the hope of eternal happiness, they shouldbe as little affected by earthly things as if they did not belong to them; thatthey should love their wives only with a moderated love, as if they had themnot; that if they wept for the loss of children or of their goods, they shouldweep but little, as if they were not sorrowful; that if they rejoiced at theirworldly honours or success, they should rejoice as if they had no occasion torejoice that is, as if joy did not belong to them; that if they bought a houseor field, they should be as little affected by it as if they did not possessit. In fine, the apostle orders us so to live in the world, as if we werestrangers and pilgrims, not citizens. And this St. Peter more clearly teacheswhere he says: "Dearly beloved, I beseech you as strangers and pilgrims torefrain yourselves from carnal desires which war against the soul." (1Epist. ii.) Thus the most glorious prince of the apostles wishes us, so to livein our own house and city as if we dwelt in another’s, being little solicitouswhether there is abundance or scarcity of provisions. But he commands us, thatwe so abstain "from carnal desires which war against the soul;" …This, therefore, is the way to be in the world, and not of the world, whichthose do who, being dead to the world, live to God alone; and, therefore, suchdo not fear the death of the body, which brings them not harm but gain,according to the saying of the Apostle Paul, "For to me, to live isChrist: and to die is gain."”

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“In addition to this there is another form of temptation,more complex in its peril. For besides that concupiscence of the flesh whichlies in the gratification of all senses and pleasures, wherein its slaves whoare far from You [God] perish, there pertains to the soul, through the samesenses of the body, a certain vain and curious longing, cloaked under the nameof knowledge and learning, not of having pleasure in the flesh, but of makingexperiments through the flesh. This longing, since it originates in an appetitefor knowledge, and the sight being the chief among the senses in theacquisition of knowledge, is called in divine language, the lust of the eyes. (1 John 2:16) For seeing belongs properly to the eyes; yetwe apply this word to the other senses also, when we exercise them in thesearch after knowledge. For we do not say, Listen how it glows, smell how itglistens, taste how it shines, or feel how it flashes, since all these are saidto be seen. And yet we say not only, See how it shines, which the eyes alonecan perceive; but also, See how it sounds, see how it smells, see how ittastes, see how hard it is. And thus the general experience of the senses, aswas said before, is termed the lust of the eyes, because the function ofseeing, wherein the eyes hold the pre-eminence, the other senses by way ofsimilitude take possession of, whenever they seek out any knowledge.

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