In any case, the opposition to the Nazis soon displayed by Jung went so far as involvement with Allen Dulles (1893-1969), the Office of Strategic Services (the OSS, prececessor the CIA, which Dulles later headed, 1953-1961) agent in for much of World War II.
[interview with Carol Baumann]So Jung has either creatively misremembered the transient attraction -- a psychological phenomenon that would have been as familiar to him as to us -- or perhaps there was some truth to his charge that "these passages," presumably meaning the kinds of things just quoted, had been tampered with or falsified.
1. St Peter encourages Christians to be always ready to give an account of the hope that is in them (cf. 1 Pet 3:15-16). This document deals with the hope that Christians can have for the salvation of unbaptised infants who die. It indicates how such a hope has developed in recent decades and what its grounds are, so as to enable an account of that hope to be given. Though at first sight this topic may seem to be peripheral to theological concerns, questions of great depth and complexity are involved in its proper explication, and such an explication is called for today by pressing pastoral needs.
Exhortation to the readers, deduced from the historic fact, , and softened by the form of community with the readers adopted by the author, which, however, is involuntarily abandoned again at the close of the verse.] .Indication not of the mere , but of the , based upon the fear of coming short of the proposed goal.
Metuendum ergo, non quia trepidare aut diffidere nos oporteat quasi incertos de exitu, sed ne Dei gratiae desimus. … ] is made by Cramer and Ernesti dependent on , against which, however, the anarthrous participle in itself suffices to decide.
Its leading ideas are these: The invitation to enter God's rest contained in the psalm shows that the rest of Canaan, which, though forfeited under Moses, had long been actually attained under Joshua, was not the final rest intended.
He cites Maccovius, Theologia Quaestionum, locus 42, quaestio 20: "Anne infantes habent fidem?" Kuyper, in the citation erroneously printed as locus 432, quaestio 20, translates in slightly misleading fashion, "Hebben zulke kinderkens geloof?"(39) Maccovius simply asks whether infants in general have faith. Kuyper makes the subject "such infants," referring back to "the new-born child,"(40) of which Maccovius makes no mention. Maccovius answers: "Habent non actualem, sed habitualem; quemadmodum enim regeniti sunt, ita et fidem habitualem habent."(41) ("They have not actual, but habitual faith; for just as they are regenerated, so they also have habitual faith.") Kuyper's translation is not quite accurate. Maccovius' contrast of actualem and habitualem is rendered by daadwerkelijk and ingeplante,(42) whereas in the standard Dutch translation of Maccovius' Distinctiones Theologicae,(43) the contrast is rendered by daadelijk and hebbelijk geloof. Naurdien 'since' may also be too strong a translation of quemadmodem 'as', and Kuyper leaves the sentence incomplete, with the clause "want naardien ze wedergeboren zijn."(44)
Our thoughts go back to the beginning of the Bible, where a rest of God himself is spoken of; where he is said to have rested on the seventh day from all his works.
Though this rest began "from the foundation of the world," man's destined share in if, however long delayed, was intimated by the typical history of the Israelites under Moses, and by the warning and renewed invitation of the psalm.
1 should express the idea of the following argument; it does sufficiently express it in the clause, , etc.; and it is in the style of this Epistle to connect new trains of argument by a continuous chain of thought with what has gone before (cf.
Being left announces the thought which is afterward emphasized, and on which the whole treatment of the subject turns - that God's original promise of rest remains unchanged, and still holds good.
The terror imposed by God on Abraham, by demanding the sacrifice [ -- "make," , "sacred," ] of his son; the disasters and massacre inflicted by God on the Egyptians, because God has "hardened the heart of Pharaoh" to resist releasing Israel (from, as some might put it now, their "fair share" of "public service" in the building of new cities -- perhaps "urban renewal" -- the traditional Egyptian , ); and the terror, suffering, and murder inflicted on Job and his family, merely to test Job's faith -- aptly described by C.G.
Jung as, "the unvarnished spectacle of divine savagery" [, Bollingen, Princeton, 1958, 1973, p.4]: All these are dismissed by Goodman with clever but strained interpretations, or, particularly in the case of the Egyptians, overlooked.