Originally posted by inverslyproportional
reply to post by EnochWasRight
I am not perfect, yet I am as righteous as even the most devout who would worship him in his light, yet I knowest him not, as I have asked, and have
nothing received in return but long silence to consolest me in any of my times of need.
I have asked for nothing but his presence, I have longed to know him, I have asked his wisdom when I needed him not. I have never received anything
in return, not a sign, not love, not his presence. I have looked, I have longed, I have saught him out. Yet he is as foreign to me, as the love that
they promise to those that seek him.
I would know this God, but he speaketh not unto me, he showeth me naught but sorrow, he spoils my good works, by allowing the wicked to destroy that
which a good man would do only for the sake of another.
If these be his lessons, he is not one I would ever wish to no.
Interesting words. You think and move. Everything else is given to you, as well as the gift of salvation from the trial. Possibly, you are missing
the relationship with God on your end. God's end is the same for all of us. Perhaps gratitude is missing. Read
God is found within your actions, not simply His.
He reveals Himself by our giving to others. What is given must be earned. Gifts can be received.
"Benefactors are thought to love those they have benefited, more than those who have been well treated love those that have treated them well, and
this is discussed as though it were paradoxical. Most people think it is because the latter are in the position of debtors and the former of
creditors; and therefore as, in the case of loans, debtors wish their creditors did not exist, while creditors actually take care of the safety of
their debtors, so it is thought that benefactors wish the objects of their action to exist since they will then get their gratitude, while the
beneficiaries take no interest in making this return. Epicharmus would perhaps declare that they say this because they 'look at things on their bad
side', but it is quite like human nature; for most people are forgetful, and are more anxious to be well treated than to treat others well. But the
cause would seem to be more deeply rooted in the nature of things; the case of those who have lent money is not even analogous. For they have no
friendly feeling to their debtors, but only a wish that they may kept safe with a view to what is to be got from them; while those who have done a
service to others feel friendship and love for those they have served even if these are not of any use to them and never will be. This is what happens
with craftsmen too; every man loves his own handiwork better than he would be loved by it if it came alive; and this happens perhaps most of all with
poets; for they have an excessive love for their own poems, doting on them as if they were their children. This is what the position of benefactors is
like; for that which they have treated well is their handiwork, and therefore they love this more than the handiwork does its maker. The cause of this
is that existence is to all men a thing to be chosen and loved, and that we exist by virtue of activity (i.e. by living and acting), and that the
handiwork is in a sense, the producer in activity; he loves his handiwork, therefore, because he loves existence. And this is rooted in the nature of
things; for what he is in potentiality, his handiwork manifests in activity.
At the same time to the benefactor that is noble which depends on his action, so that he delights in the object of his action, whereas to the patient
there is nothing noble in the agent, but at most something advantageous, and this is less pleasant and lovable. What is pleasant is the activity of
the present, the hope of the future, the memory of the past; but most pleasant is that which depends on activity, and similarly this is most lovable.
Now for a man who has made something his work remains (for the noble is lasting), but for the person acted on the utility passes away. And the memory
of noble things is pleasant, but that of useful things is not likely to be pleasant, or is less so; though the reverse seems true of expectation.
Further, love is like activity, being loved like passivity; and loving and its concomitants are attributes of those who are the more active.
Again, all men love more what they have won by labour; e.g. those who have made their money love it more than those who have inherited it; and to be
well treated seems to involve no labour, while to treat others well is a laborious task. These are the reasons, too, why mothers are fonder of their
children than fathers; bringing them into the world costs them more pains, and they know better that the children are their own. This last point, too,
would seem to apply to benefactors."
edit on 14-10-2012 by EnochWasRight because: (no reason given)