The well taught philosophic mind
To all compassion gives;
Casts round the world an equal eye,
And feels for all that lives.
--Anna Letitia Barbauld, (1743-1825)
(124:6.14) He [Jesus] did, however, ask his father several embarrassing questions (as he had on previous occasions) as to why the heavenly Father required the slaughter of so many innocent and helpless animals. And his father well knew from the expression on the lad's face that his answers and attempts at explanation were unsatisfactory to his deep-thinking and keen-reasoning son.
(137:8.6) I have come to proclaim the establishment of the Father's kingdom. And this kingdom shall include the worshiping souls of Jew and gentile, rich and poor, free and bond, for my Father is no respecter of persons; his love and his mercy are over all.
(143:1.5) The religions of this world have neglected the poor, but my Father is no respecter of persons. Besides, the poor of this day are the first to heed the call to repentance and acceptance of sonship. The gospel of the kingdom is to be preached to all men—Jew and gentile, Greek and Roman, rich and poor, free and bond—and equally to young and old, male and female.
(193:0.5) Love all men as I have loved you; serve your fellow mortals as I have served you. Freely you have received, freely give.
Anna Laetitia Barbauld was a prominent English poet, essayist, literary critic, editor, and author of children's literature.
A "woman of letters" who published in multiple genres, Barbauld had a successful writing career at a time when women rarely were professional writers. She was a noted teacher at the Palgrave Academy and an innovative writer of works for children; her primers provided a model for pedagogy for more than a century. Her essays demonstrated that it was possible for a woman to be publicly engaged in politics, and other women authors such as Elizabeth Benger emulated her. Barbauld's literary career spanned numerous periods in British literary history: her work promoted the values of the Enlightenment and of sensibility, while her poetry made a founding contribution to the development of British Romanticism. Barbauld was also a literary critic. Her anthology of 18th-century novels helped to establish the canon as it is known today.
Barbauld's career as a poet ended abruptly in 1812, with the publication of Eighteen Hundred and Eleven, which criticised Britain's participation in the Napoleonic Wars. She was shocked by the vicious reviews it received and published nothing else in her lifetime. Her reputation was further damaged when many of the Romantic poets she had inspired in the heyday of the French Revolution turned against her in their later, more conservative years. Barbauld was remembered only as a pedantic children's writer in the 19th century, and largely forgotten in the 20th, until the rise of feminist literary criticism in the 1980s renewed interest in her works and restored her place in literary history. Read More
(139:4.12) Several years after the martyrdom of James, John married his brother's widow. The last twenty years of his life he was cared for by a loving granddaughter.
(71:1.12) The red men were too democratic; they had a good government, but it failed. Eventually they would have evolved a state had they not prematurely encountered the more advanced civilization of the white man, who was pursuing the governmental methods of the Greeks and the Romans.
(71:2.1-6) Democracy, while an ideal, is a product of civilization, not of evolution. Go slowly! select carefully! for the dangers of democracy are:
1. Glorification of mediocrity.
2. Choice of base and ignorant rulers.
3. Failure to recognize the basic facts of social evolution.
4. Danger of universal suffrage in the hands of uneducated and indolent majorities.
5. Slavery to public opinion; the majority is not always right.
(134:5.12) When all the peoples of Urantia create a world government, they have the right and the power to make such a government SOVEREIGN; and when such a representative or democratic world power controls the world's land, air, and naval forces, peace on earth and good will among men can prevail—but not until then.
(134:6.11) Under global government the national groups will be afforded a real opportunity to realize and enjoy the personal liberties of genuine democracy. The fallacy of self-determination will be ended. With global regulation of money and trade will come the new era of world-wide peace. Soon may a global language evolve, and there will be at least some hope of sometime having a global religion—or religions with a global viewpoint.
When all's said and done, all roads lead to the same end. So it's not so much which road you take, as how you take it.
--Charles de Lint, writer (Dec 1951)
(5:4.5) All religions teach the worship of Deity and some doctrine of human salvation. The Buddhist religion promises salvation from suffering, unending peace; the Jewish religion promises salvation from difficulties, prosperity predicated on righteousness; the Greek religion promised salvation from disharmony, ugliness, by the realization of beauty; Christianity promises salvation from sin, sanctity; Mohammedanism provides deliverance from the rigorous moral standards of Judaism and Christianity. The religion of Jesus is salvation from self, deliverance from the evils of creature isolation in time and in eternity.
(100:6.1) Evolutionary religions and revelatory religions may differ markedly in method, but in motive there is great similarity. Religion is not a specific function of life; rather is it a mode of living. True religion is a wholehearted devotion to some reality which the religionist deems to be of supreme value to himself and for all mankind. And the outstanding characteristics of all religions are: unquestioning loyalty and wholehearted devotion to supreme values. This religious devotion to supreme values is shown in the relation of the supposedly irreligious mother to her child and in the fervent loyalty of nonreligionists to an espoused cause.
(161:1.3) This contention greatly troubled Thomas and Nathaniel, and they had asked Jesus to come to their rescue, but the Master refused to enter into their discussions. He did say to Thomas: "It matters little what idea of the Father you may entertain as long as you are spiritually acquainted with the ideal of his infinite and eternal nature."
Charles de Lint is a Canadian writer of Dutch origins. He is married to—and plays music with—MaryAnn Harris.
Primarily a writer of fantasy fiction, he has written widely in the subgenres of urban fantasy, contemporary magical realism, and mythic fiction. Along with writers like Terri Windling, Emma Bull, and John Crowley, de Lint in the 1980s pioneered and popularized the genre of urban fantasy. He writes novels, novellas, short stories, poetry, and lyrics. His most famous works include: The Newford series of books (Dreams Underfoot, Widdershins, The Blue Girl, The Onion Girl, Moonlight and Vines, Someplace to be Flying, as well as Moonheart, The Mystery of Grace, The Painted Boy and A Circle of Cats (children's book illustrated by Charles Vess). His distinctive style of fantasy draws upon local American folklore and European folklore; De Lint was influenced by many writers in the areas of mythology, folklore, and science fiction, including J.R.R. Tolkien, Lord Dunsany, William Morris, Mervyn Peake, James Branch Cabell, E.R. Eddison etc. Some of his mythic fiction poetry can be found online on the Endicott Studio website.
As an essayist/critic/folklorist he writes book reviews for The Magazine of Fantasy & Science Fiction, has judged several literary awards, and has been a writer-in-residence for two public libraries. Read More
Religion without science is superstition. Science without religion is materialism.”
--Bahá’u’lláh (1817–1892) Read More