“An eternal marriage is eternal. Eternal implies continuing growth and improvement. It means that man and wife will honestly try to perfect themselves. It means that the marriage relationship is not to be frivolously discarded at the first sign of disagreement or when times get hard. It signifies that love will grow stronger with time and that it extends beyond the grave. It means that each partner will be blessed with the company of the other partner forever and that problems and differences might as well be resolved because they are not going to go away. Eternal signifies repentance, forgiveness, long-suffering, patience, hope, charity, love, and humility. All of these things are involved in anything that is eternal, and surely we must learn and practice them if we intend to claim an eternal marriage.”
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“. . . the only legitimate reason that kingship is not attractive to us is because in this age and this world the only kings available are finite and sinful. Listen to C. S. Lewis describe why he believes in democracy:
A great deal of democratic enthusiasm descends from the ideas of people like Rousseau, who believed in democracy because they thought mankind so wise and good that everyone deserved a share in the government. The danger of defending democracy on those grounds is that they’re not true. . . I find that they’re not true without looking further than myself. I don’t deserve a share in governing a hen-roost, much less a nation. . . . The real reason for democracy is . . . Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.1
If there could be a king who is not limited in his wisdom and power and goodness and love for his subjects, then monarchy would be the best of all governments. If such a ruler could ever rise in the world—with no weakness, no folly, no sin—then no wise and humble person would ever want democracy again.
The question is not whether God broke into the universe as a king. He did. The question is: What kind of king is he? What difference would his kingship make for you?”
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A great deal of democratic enthusiasm descends from the ideas of people like Rousseau, who believed in democracy because they thought mankind so wise and good that everyone deserved a share in the government. The danger of defending democracy on those grounds is that they’re not true. . . I find that they’re not true without looking further than myself. I don’t deserve a share in governing a hen-roost, much less a nation. . . . The real reason for democracy is . . . Mankind is so fallen that no man can be trusted with unchecked power over his fellows. Aristotle said that some people were only fit to be slaves. I do not contradict him. But I reject slavery because I see no men fit to be masters.1
If there could be a king who is not limited in his wisdom and power and goodness and love for his subjects, then monarchy would be the best of all governments. If such a ruler could ever rise in the world—with no weakness, no folly, no sin—then no wise and humble person would ever want democracy again.
The question is not whether God broke into the universe as a king. He did. The question is: What kind of king is he? What difference would his kingship make for you?”
―
“Husbands are not Christ. But they are called to be like him. And the specific point of likeness is the husband's readiness to suffer for his wife's good without threatening or abusing her. This includes suffering to protect her from any outside forces that would harm her, as well as suffering disappointments of abuses even from her. This kind of love is possible because Christ died for both husband and wife. Their sins are forgiven. Neither needs to make the other suffer for sins. Christ has borne that suffering. Now as two sinful and forgiven people we can return good for evil.”
― The Passion of Jesus Christ
― The Passion of Jesus Christ
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