It's justice/righteousness prudentially applied
it's recognition that some things are established and you may not understand why, and so you should wrestle with them until you do, because most likely the established wisdom of the ages past surpasses your current, individual, small portion of wisdom
that's why one should study history, to see how things happened, so they can in many ways understand what's possible, and what's not possible
conservatism in Burke's sense promotes justice first
but it then looks to established wisdom
and says, you don't have a right to destroy what's been preserved for you so that those who come after you cannot enjoy it as you did
but because justice comes first it says, just because something is established doesn't make it good
there could be established injustice
now, here is where conservatism and prudential political action comes into play
wisdom and righteousness would say the following
suppose some injustice exists in the establishment which is currently being tolerated
prudential wisdom would say the following
you have a right to reform if you can alleviate the injustice, engendering more justice, as long as your reform does not elicit new injustices
thus, if you cannot relieve a current injustice without creating other injustice, you ought to leave it be for the time being, but continue to strive in thought for a reform
thus, conservatism, conserves what's good, and illustrates that reform is good, but good reform is hard
and such should be the case for disrupting the social structure and cultural environment of a people
another fundamental feature of true conservatism is the religious component
one must have faith to be a true conservative because a true conservative must recognize the fallenness of man
only such humility will keep a man from too much action and tether him to justice
the man who fears God will fear judgment pertaining to any injustice he commits
likewise, the man who fears God need not fear man, and so is more concerned with righteousness/justice than what men think
Friday, August 14, 2009
Matthew 12
v1-8, he's the Lord of the Sabbath
9-13, he's the Lord of the Sabbath
15-21, he's God's Messiah
22-23, he frees the oppressed as mentioned in the previous recitation of Isaiah
24But when the Pharisees heard it, they said,(AC) "It is only by Beelzebul, the prince of demons, that this man casts out demons."
28But if it is(AH) by the Spirit of God that I cast out demons, then(AI) the kingdom of God has come upon you.
31(AM) Therefore I tell you, every sin and blasphemy will be forgiven people, but(AN) the blasphemy against the Spirit will not be forgiven.
it's possibly a direct reference to Israel's religious leaders who had just blasphemed the Spirit of God which He had declared was upon Him
they said it wasn't by that Spirit of God, but by Beezelbub
surely, however, if one refuses to give such credit to God persistently by remaining unrepentant, then they will not be forgiven their sins
9-13, he's the Lord of the Sabbath
15-21, he's God's Messiah
22-23, he frees the oppressed as mentioned in the previous recitation of Isaiah
24But when the Pharisees heard it, they said,(AC) "It is only by Beelzebul, the prince of demons, that this man casts out demons."
28But if it is(AH) by the Spirit of God that I cast out demons, then(AI) the kingdom of God has come upon you.
31(AM) Therefore I tell you, every sin and blasphemy will be forgiven people, but(AN) the blasphemy against the Spirit will not be forgiven.
it's possibly a direct reference to Israel's religious leaders who had just blasphemed the Spirit of God which He had declared was upon Him
they said it wasn't by that Spirit of God, but by Beezelbub
surely, however, if one refuses to give such credit to God persistently by remaining unrepentant, then they will not be forgiven their sins
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