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Updated: May 6, 2025
About 1644 his ancestor Klaes Martensen van Roosevelt came to New Amsterdam as a "settler" the euphemistic name for an immigrant who came over in the steerage of a sailing ship in the seventeenth century instead of the steerage of a steamer in the nineteenth century. From that time for the next seven generations from father to son every one of us was born on Manhattan Island.
Having made these concessions, in the realm of feeling, to the defenders of the "lie of exigency," which may be "either uttered from love to men, or as defense against men a defense in which either a justifiable self-love or sympathy with others is operative," Martensen proceeds to show that every such falsehood is abnormal and immoral.
By this attitude of his to the affections of the human heart, Behmen's doctrine of the Trinity is in close coherence with the Reformation, and with its evangelical churches. . . . Behmen is anxious to state a conception of GOD that will fill the hiatus between the theological and anthropological sides of the dogmatical development which was bequeathed by the Reformation; he seeks to unite the theological and the anthropological. . . . From careful study of Behmen's theology, continues Bishop Martensen, 'one gains a prevailing impression that Behmen's GOD is, in His inmost Being, most kindred to man, even as man in his inmost being is still kindred to GOD. And, besides, we recognise in Behmen throughout the pulse-beat of a believing man, who is in all his books supremely anxious about his own salvation and that of his fellow-men. Now, it is just this super-confessional element in Behmen, both on his speculative and on his practical side, taken along with the immediate and intensely practical bearing of all his speculations, it is just this that is Behmen's true and genuine distinction, his shining and unshared glory.
Again: "By His descent into Hades," says Martensen, "Christ revealed Himself as the Redeemer of all souls." Once more: "The descent into the realm of the dead gave expression to the truth, that the distinctions Here and There the limits of space are of no significance regarding Christ, and do not concern His kingdom.
As Bishop Martensen also says, 'Many a time we cannot avoid feeling a deep sorrow for ourselves because of the bottomless depth of corruption which lies hidden in our heart which sorrow, rightly felt and rightly exercised, is a weighty basis of sanctification.
Several of my acquaintances had had liberal allowances from the Ministry; Krieger and Martensen had procured Heegaard L225 at once, when he had been anxious to get away from Rasmus Nielsen's influence. It seemed to me that this refusal to give me anything augured badly for the appointment I was hoping for in Denmark.
Honor to the grave where poverty rests in beautiful union with truthfulness and sisterly love." "Who will not readily obey this request," adds Martensen, "and hold such a memory in honor?... Who does not feel himself penetrated with involuntary, most hearty admiration?"
But by every lie of exigency the command is broken, 'Thou shalt not bear false witness." Martensen protests against the claim of Rothe that a falsehood spoken in love "is not at all to be called a lie, but can be absolutely defended as morally normal, and so in no respect needs pardon."
Behmen's treatise has been well described by Walton as containing the philosophy of temptation; and by Martensen as displaying a most profound knowledge of the human heart. Behmen sets about his task as a ductor dubitantium in a masterly manner. He takes in hand the comfort and direction of sin-distressed souls in a characteristically deep, inward, and thorough-going way.
To refuse to appeal to God in witness of the truth of a falsehood that is told from a loving sense of duty, is to show a lack of confidence in God's approval of such an untruth. "But she will, can, and dare, for her conscience' sake, not do this." "But the best thing in this tale," adds Martensen, "is that it is no mere fiction. The kernel of this celebrated romance is actual history."
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