The sum of evolutionary evidence is thoroughly damning. In nearly every modification of the evolutionary process made in the duckbills as they developed from their dryosaur ancestors, the duckbills suffered a diminution of their swimming potential. Their fore- and hind paws became shorter and more compact, not longer and more widely spread. Their tails got weaker and stiffer. Far from being the
best, the duckbills must have been the clumsiest and slowest swimmers in all the Dinosauria. If pressed, they probably could paddle slowly from one riverbanck to another. The central theme of their bodily evolution was indeed specialized - orthodox theory was right on that point - but the direction of specialization was landward. These dinosaurs were specialized for a totally terrestrial
existence.
In Maximus all the streams of the Greek patristic tradition flow together in synthesis. At the same time, with real originality, there is much from within that tradition that he takes to a higher level. But the course of this saint's life impressed me even more than his teaching. Once again, like Athanasius, one man was able to defend orthodox Christology against a whole empire. A Byzantine joins
forces with Pope St. Martin I in Rome and finally suffers martyrdom for the true faith. This is the summit of that unity of doctrine and life which marks the whole patristic age; speculation and mysticism of the greatest subtlety are wedded to a soberly and consciously grasped martyrdom. In St. Maximus we can see in the Catholica what Kierkegaard found within the individual.
The DM halo hypothesis is evidently an attempt to resolve the acceleration discrepancy within orthodox gravitation theory. But in coming to terms with this discrepancy, suspicion fell on Newtonian gravity already early in the game. Zwicky, who had exposed the acceleration discrepancy in clusters of galaxies …, opined much later that the discrepancy may reflect a failure of conventional physics
…
The orthodox approaches, whether the authors think they have made derivations or assumptions, are just fine FAPP — when used with the good taste and discretion picked up from exposure to good examples.
The Christian world doesn't know Orthodoxy too well. It only knows the external and for the most part, the negative features of the Orthodox Church and not the inner spiritual treasure.
The inference to be drawn from all this is, that the made-up and dogmatic Christianity of the Constantinian period is simply an offspring of the numerous conflicting sects, half-castes themselves, born of Pagan parents. Each of these could claim representatives converted to the so-called orthodox body of Christians. And, as every newly-born dogma had to be carried out by the majority of votes,
every sect colored the main substance with its own hue, till the moment when the emperor enforced this revealed olla-podrida, of which he evidently did not himself understand a word, upon an unwilling world as the religion of Christ. Wearied in the vain attempt to sound this fathomless bog of international speculations, unable to appreciate a religion based on the pure spirituality of an ideal
conception, Christendom gave itself up to the adoration of brutal force as represented by a Church backed up by Constantine. Since then, among the thousand rites, dogmas, and ceremonies copied from Paganism, the Church can claim but one invention as thoroughly original with her — namely, the doctrine of eternal damnation, and one custom, that of the anathema.
Intellectual radicalism should not mean repeating stale dogmas of Marxism. It should not mean the study of socialism. It had better mean a restless, controversial criticism of current ideas, and a hammering out of some clear-sighted philosophy that shall be this pillar of fire. The young radical today is not asked to be a martyr, but he is asked to be a thinker, an intellectual leader. So far as
the official radicals deprecate such an enterprise they make their movement sterile. Yet how often when attempts are made to group radicals on an intellectual basis does not some orthodox elder of the socialist church arise and solemnly denounce such intellectual snobbishness.
Sentiment was the easy thing. But logic reminded a man that some people insisted on living their neighbor’s lives, that some people were offensive.
There were people with moral codes they clung to and lived by, people who worshiped in what they held to be the only orthodox way, people who clung to some idea—some rock on which their lives rested. Well and good. But if they tried to inflict
these reforms on their neighbors, patience could only go so far, and the tolerance of fanaticism lasts just so long.
For socialists, of course, Mussolini’s apostasy proves nothing except his supreme evil. For everyone else, though, Mussolini’s origin story puts his subsequent career in a whole new light. Outsiders can easily see what insiders deny: The apostate fruit rarely falls far from the orthodox tree.