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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 http://content.lib.utah.edu/u?/reynolds,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 https://collections.lib.utah.edu/ark:/87278/s6x34vfm

Page Metadata

Title Page 41
Description ENDS AND MEANS IN CONFLICT 41 integrity and perform their prophetic role of teaching God's word to a world disinclined to listen. If our churches successfully decouple from the particular political and economic establishments where they happen to reside, they will more easily see, and having seen, denounce, corporate evil as well as individual sin. For much of that which is truly evil in our time transcends individual sin, which as always is still present and thriving. But corporate evil also exists: systemic poverty, corporate greed interlocked with military and political interests which place their profits above the national well-being. This phenomenon of our time must be addressed by the churches or they will be relegated to a marginally relevant piety of little use in solving the great problems of our time. Finally and most important of all, religion can point us inward as well as outward. We come to perceive our connectedness with others as we travel not only outward but inward. The love of neighbor and enemy is built upon self-discovery and self-love. Our relationship to all beings, all life, is discovered at our own center. Only this discovery converts a belief in such a relationship into a way of life. The rational mind alone needs this empowerment of emotion and spirit. Herman Hesse put it this way: What then can give rise to a true spirit of peace on earth? Not commandments and not practical experience. Like all human progress, the love of peace must come from knowledge. . . . It is the knowledge of the living substance in us, in each of us, in you and me, of the secret magic, the secret godliness that each of us bears within him. It is the knowledge that, starting from this innermost point, we can at all times transcend all pairs of opposites, transforming white into black, evil into good, night into day. The Indians call it "Atman", the Chinese "Tao," Christians call it "grace." When the supreme knowledge is present (as in Jesus, Buddha, Plato, or Lao-Tzu), a threshold is crossed beyond which miracles begin. There war and enmity cease. We can read of it in the New Testament and in the discourses of Gautama. Anyone who is so inclined can laugh at it and call it "introverted rubbish," but to one who has experienced it his enemy becomes his brother, death becomes birth, disgrace honor, calamity good fortune. Each thing on earth discloses itself twofold, as '.'of this world" and not of this world. But this world means
Format application/pdf
Identifier 044-RNLT- firmageE_ Page 41.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 320425
Reference URL https://collections.lib.utah.edu/ark:/87278/s6x34vfm/320425