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"the first concern of revolutionary movements on the left has been to capture the language, to change reality by changing the way we describe and therefore the way we perceive it. Revolution begins from an act of falsification, exemplified equally in the French and the Russian Revolutions, as in the cultural revolutions of the contemporary campus."
"revolutions begin by encasing reality in Newspeak, and thereafter are haunted by the fear that reality will break out of its case and become visible as it truly is."
Roger Scruton, Fools, frauds and firebrands: thinkers of the New Left (London and New York: Bloomsbury, 2015), 226, 228. 230: "Behind [Perry] Anderson's polemic there advances a desperate attempt to save 'socialist truth' from the malicious encroachments of reality." Cf. the "many a lapse into bourgeois truthfulness" of p. 229.
"in consequence of death[, which is the separation of soul from body and body from soul,] Christ's Godhead was not separated [(separata)] from His soul, nor from His flesh [(carne)]. Consequently, both the soul and the flesh of the dead Christ can be considered . . . in respect [(ratione)] of His Godhead. . . . Therefore, according to the virtue of the Godhead united to it [(unitae divinitatis)], the body [(corpus)] took back again [(resumpsit)] the soul which it had laid aside [(deposuerat)], and the soul took back again the body which it had abandoned [(dimiserat): and thus Christ rose by His own power]."
St. Thomas Aquinas, ST III.53.4.Resp., trans. FEDP. Latin from Corpus Thomisticum, which follows the Leonine edition in considering "and thus Christ rose by His own power [(Et sie Christus propria virtute resurexit)]," present in PI, a later insertion.
For the works of the Trinity ad extra are, of course, the works of the Word, the "one and the same Son, our Lord Jesus Christ" of the Chalcedonian Creed, who is the sovereign hypostasis of the two natures.
Cf. this one.
resumpsit is iterum sumendi in the Vulgate of Jn 10:18.
"Punishment is proportionate to sin. Now sin comprises two things. First, there is the turning away from the immutable good [(aversio ab incommutabili bono)], which is infinite, wherefore, in this respect, sin is infinite. Secondly, there is the inordinate turning to mutable good [(inordinata conversio ad commutabile bonum)]. In this respect sin is finite, both because the mutable good itself is finite, and because the movement of turning towards it [(conversio)] is finite, since the acts of a creature cannot be infinite. Accordingly, in so far as sin consists in turning away from something [(Ex parte . . . aversionis)], its corresponding punishment is the 'pain of loss [(poena damni)],' which also is infinite, because it is the loss of the infinite good, i.e. God. But in so far as sin turns inordinately to something [(Ex parte inordinatae conversionis)], its corresponding punishment is the 'pain of sense [(poena sensus)],' which is also finite."
St. Thomas Aquinas, ST I-II.87.4.Resp., trans. FEDP.
Arise, O Lord! confront them, overthrow them!
Deliver my life from the wicked by thy sword,
from men by thy hand, O Lord,
from men whose portion in life is of the world.
May their belly be filled with what thou hast stored up for them;
may their children have more than enough;
may they leave something over to their babes.
As for me, I shall behold thy face in righteousness;
when I awake, I shall be satisfied with beholding thy form.
Ps 17:13-15 RSV. מִֽמְתִים מֵחֶלֶד חֶלְקָם בַּֽחַיִּים: from men of [the] duration (of life)/aeon/world their portion in th[is] life. מֵ is taken here as partitive (BDB 3 (p. 580, col. 2)).
"the first concern of revolutionary movements on the left has been to capture the language, to change reality by changing the way we describe and therefore the way we perceive it. Revolution begins from an act of falsification, exemplified equally in the French and the Russian Revolutions, as in the cultural revolutions of the contemporary campus."
