ThinkBlog

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vii.11

Infant sin is the selfishness inherent in us all, only so apparent because left unrebuked by society or reason. Very intriguing implications! If I have the ability to understand, then I will inhibit my actions—this is perhaps part of what it means to be sophisticated, and the hint of power behind the intelligence that makes sophistication (insofar as it’s social awareness and restraint) possible is attractive to us[12]).

Minds of infants are angry and vicious, but they’re excused because they can’t implement the harm that they want to cause. Perhaps also because their sense of rational understanding has not yet developed to the point yet that they can attain to moral principles and discipline their actions.

vii.12

We in PCYG talked an awful lot about supreme beauty, Platonic views of beauty, &c., &c. All good and beautiful things come from God; sometimes evil perverts it, our minds are deceived or our spirits simply choose consciously the lesser good, and so the beauty is marred by our choice.

No responsibility for a time not remembered; I wonder if this is as Lockean as it sounds. Perhaps it’s too simple a theology, but it seems to me that we’re still culpable for infant sins, it’s just that in His grace God covers the sins of infants till they’re cognizant enough to make rational decisions.[13]

12. Or not, as the case may be. I can think of instances where the power associated with sophistication is unattractive because of issues with dominance, insecurity, envy, &c.; and I can think of instances where apparent sophistication is really impotent. The above, then, is a generalization, and I note it well.

13. So how does reason tie in with the imago Dei? The above premise seems faulty, because if reason is the sole basis on which moral authority and understanding is grounded, then as our capacity to reason is increased (i.e., we grow up), we grow into God’s image. This is Scripturally ridiculous, unless I miss the mark (so to speak).

References.

Augustine, St. Confessions. Henry Chadwick, trans. ISBN 0-19-283372-3 (Paperback).

http://www.amazon.com/exec/obidos/ASIN/0192833723/thinkblogorg-20

vii.11

Infant sin is the selfishness inherent in us all, only so apparent because left unrebuked by society or reason. Very intriguing implications! If I have the ability to understand, then I will inhibit my actions—this is perhaps part of what it means to be sophisticated, and the hint of power behind the intelligence that makes sophistication (insofar as it’s social awareness and restraint) possible is attractive to us[12]).

Minds of infants are angry and vicious, but they’re excused because they can’t implement the harm that they want to cause. Perhaps also because their sense of rational understanding has not yet developed to the point yet that they can attain to moral principles and discipline their actions.

vii.12

We in PCYG talked an awful lot about supreme beauty, Platonic views of beauty, &c., &c. All good and beautiful things come from God; sometimes evil perverts it, our minds are deceived or our spirits simply choose consciously the lesser good, and so the beauty is marred by our choice.

No responsibility for a time not remembered; I wonder if this is as Lockean as it sounds. Perhaps it’s too simple a theology, but it seems to me that we’re still culpable for infant sins, it’s just that in His grace God covers the sins of infants till they’re cognizant enough to make rational decisions.[13]

12. Or not, as the case may be. I can think of instances where the power associated with sophistication is unattractive because of issues with dominance, insecurity, envy, &c.; and I can think of instances where apparent sophistication is really impotent. The above, then, is a generalization, and I note it well.

13. So how does reason tie in with the imago Dei? The above premise seems faulty, because if reason is the sole basis on which moral authority and understanding is grounded, then as our capacity to reason is increased (i.e., we grow up), we grow into God’s image. This is Scripturally ridiculous, unless I miss the mark (so to speak).

References.

Augustine, St. Confessions. Henry Chadwick, trans. ISBN 0-19-283372-3 (Paperback).