"Revolution begins from an act of falsification"

"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.

Was Christ the cause of his own Resurrection?

"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.

Sin as both aversio and conversio

"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.

May my enemies get everything this world has to offer. But give me the beatific vision.

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)).

"one of the fattest spiders at the heart of the web of muddled not-quite-thinkable-thoughts and evidence-free assertions of limitless scope, which practitioners of theorrhoea have woven into their version of the humanities."

     Raymond Tallis, "The shrink from hell," a review of Jacques Lacan (New York:  Columbia University Press, 1997), by Elizabeth Roudinesco.  Times higher education supplement no. 1304 (October 31, 1997), p. 20.

"Marriages are contracted for always, not for ever."

"Ehen werden für immer geschlossen, nicht für ewig."

     Bernd Wannenwetsch, Die Freiheit der Ehe, 299, as quoted by Christoph Raedel on p. 190 and 193n55 of his "Christliche Identität und neue Schöpfung:  Das Evangelium von der Rechtfertigung des Gottlosen als Zentrum der kirchlichen Homosexualitätdiskussion," European journal of theology 24, no. 2 (2015):  190 and 193n55.  Nicely put, if not at all nicely done.
     Raedel, same page, underscoring mine:

The—by Paul no more than sketched—distinction between the heavenly and the earthly bodies (1 Cor 15:39-49) refers also to the earthly restriction [(Begrenzung)] of marriage.  In this way monogamous heterosexual marriage experiences its theological relativization.  Yet [(jedoch)] it is relativized not in relation to other human forms of life, but by this, that it is placed in relation to the promise of the new creation.  Characteristic of the kingdom of God in its final consummation will be the sublimation of the marriage between man and woman [(Mann und Frau)] into [(die 'Auf-Hebung' . . . in . . . hinein)] the 'marriage' between Christ and the glorified community (Rev 19:7).

"error concerning creatures . . . spills over into false opinion about God".

"the opinion is false of those who asserted that it made no difference to the truth of the faith what anyone holds about creatures, so long as one thinks rightly about God. . . .  For error concerning creatures ... spills over into false opinion about God...."

"falsam esse quorundam sententiam qui dicebant nihil interesse ad fidei veritatem quid de creaturis quisque sentiret, dummodo circa Deum recte sentiatur, ... nam error circa creaturas redundat in falsam de Deo sententiam...."

     St. Thomas Aquinas, Summa contra Gentiles II.iii.6, citing Augustine, On the origin of the soul IV.4, as trans. James F. Anderson.  Latin from Corpus Thomisticum.  Cited, tellingly, by Emmanuel Perrier O.P., in his lecture "Thomas Aquinas on creation and nature" (which opens with a reference to four de-natur-ations of secularism), Thomistic Institute Angelicum, 5 October 2019, at 25:10 and following:

To hold on[to] natural law ethics is not only legitimate on philosophical grounds; it is also a theological necessity for Christians....  Many Catholics today, influenced by the general movement of de-natur-ation, share the opinion that we should spare ourselves the burden of defending natural law ethics, and ... focus instead on preaching the Gospel.  Faith in Jesus Christ seems enough.  But besides the fact that it would lead, it would be a direct path to a religious kind of de-natur-ation like Qur'an, what would be our faith in Christ if it were no more the faith in Jesus Christ our Lord?  To have faith in Jesus Christ our Lord we need natural law ethics because Jesus Christ is our Lord in governing the universe, that is, every nature towards its end.