And Now For Something Completely The Same…

The Greek exam wasn’t too hot. There were a few words I didn’t know – 2 or 3 – and they threw the translation off quite a bit. What I did know, I knew well, but let’s see what the grade is.

I’m not happy with it because it doesn’t show the knowledge of the language I have at all. I mean, I make mistakes, lots of mistakes. But before that exam I was going over large parts of the dialogue in question, sight-translating it. Now granted, some of that sight-translation involved “having the passage memorized already,” but still. – Goodness, I’m not happy with that exam. –

Oh well, it’s more of an excuse to post my work on Aeschylus as I do it when I get back.

Today is the core exam, 2 pm Dallas time. Going to the library now after some coffee, and gonna be parked there until – you guessed it – 2. Augustine and Aquinas are first on the list.

Yesterday I started reading an essay on Luther and Calvin that I want to finish – the contention was that both reformers are reducible to the idea of “justification by faith,” and everything that implies, that there is no human good independent of grace, and any goods we see in the world are a product of God. Forrester’s (the author’s) thesis is a bit too strong, but when he starts talking about how Luther and Calvin derive political teachings from this notion, what’s interesting is how Augustinian they sound – Calvin says there is a “spiritual” and “temporal” realm – and how much they diverge despite holding that Scripture is clear on most matters. Part of the divergence is that Luther is more than content to let the civil do as the civil wants, and that Calvin holds the saved would act well in this life, and would act well in government. I would argue that Augustine himself goes through the exact same tension though, mainly because of Scripture, and doesn’t conclude anything: a professor of mine argues that Augustine does bring Christianity from the desert into the city, but then the question is what, if any, real political prescriptions he has. Augustine at one point is thinking, in City of God, that a wholly Christian Emperor would be a good thing, and a grace from God. Those of you who read this blog know, strictly speaking, such a force would probably mean “the end of being human” – politics is part of our lives, it isn’t something that can be done independent of us for us.

Alright, to work.

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