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Title Ends and means in conflict
Subject Nuclear warfare--Moral and ethical aspects; War--Moral and ethical aspects; War--Religious aspects; War and emergency powers--United States; Ends and means
Description The 49th Annual Frederick William Reynolds Lecture.
Creator Firmage, Edwin Brown
Publisher Division of Continuing Education, University of Utah
Date 1987-10-15
Date Digital 2008-05-29
Type Text
Format application/pdf
Digitization Specifications Original scanned on Epson Expression 10000XL flatbed scanner and saved as 400 ppi uncompressed tiff. Display images generated in PhotoshopCS and uploaded into CONTENTdm Aquisition Station.
Resource Identifier,1147
Source U263 .F57 1987
Language eng
Relation Digital reproduction of "Ends and means in conflict," J. Willard Marriott Library Special Collections
Rights Digital Image Copyright University of Utah
Metadata Cataloger Seungkeol Choe; Ken Rockwell
ARK ark:/87278/s6x34vfm
Setname uu_fwrl
Date Created 2008-07-29
Date Modified 2008-07-31
ID 320434
Reference URL

Page Metadata

Title Page 39
Description ENDS AND MEANS IN CONFLICT 39 one tradition and now speaks to us all. In South Africa, Bishop Desmond Tutu carries on a similar mission, which extends beyond his Episcopal calling, to be representative of us all. The Methodist and Catholic traditions have linked arms with him there. This is the tradition we must receive from the churches if they are not to lapse again into the role of nationalistic boosters for whatever terror political leadership may ordain, pronouncing religious benediction upon the state as if it were an icon rather than a golden calf. Nationalism isn't the only line with which we divide ourselves from each other. Our parochialism may confine our lives and our morality within a community smaller yet. Our inclination to offer love and respect and moral behavior toward only our own tribe or family or religious tradition may not even rise to the level of parochial nationalism in its sweep. Nationalism, after all, in so far as it teaches us to extend ourselves beyond family and tribe, presents a morality and a vision infinitely better than the parochialism limited to blood love and blood feud. Religion must not simply reinvent the family. Jesus, after all, taught almost nothing about the family except that we must transcend it. He came, he said, to pit one member of a family against another. When a would-be disciple asked that he first be allowed to bury his father, Jesus suggested that the dead bury the dead. When informed that his mother and brothers were seeking him outside the room in which he was speaking, Jesus asked who were his mother and brethren except those who did God's will. When his mother chastised him for listening to the teaching of the law in the temple rather than accompanying his family from Jerusalem, Jesus asked if she didn't understand that he had to be about his father's business. He was not without honor, he taught, except in his own country and amongst his own family. Not much here for Mother's Day quotations. The point, of course, is not that the family is not vital. Nor that we shouldn't try to support the family in every way. But the family is where we learn about love. It is not a unit which marks love's outer boundaries. If the churches spend the bulk of teaching time speaking only about the family, once again ends and means have been reversed and perverted. If our love extends no further, then ironically our family, instead of being that basic relationship where love is first taught, becomes a means to teach far more hate or indifference
Format application/pdf
Identifier 042-RNLT- firmageE_ Page 39.jpg
Source Original Manuscript: Ends and means in conflict by Edwin B. Firmage.
Setname uu_fwrl
Date Created 2008-07-29
Date Modified 2008-07-29
ID 320423
Reference URL