Tuesday, October 06, 2009

A (the?) key quote from the film "The Prestige"

You never understood… why we did this. The audience knows the truth. The world is simple, miserable, solid all the way through. But if you can fool them, even for a second… then you can make them wonder. And you get to see something very special. … You really don't know. … It was the look on their faces.
 
-- Robert Angier (played by Hugh Jackman; screenplay by Jonathan Nolan & Christopher Nolan; directed by Christopher Nolan; based on the novel by Christopher Priest)

Friday, October 02, 2009

Cotton Mather's Household Rules

 

Diary of Cotton Mather, 1681-1724, Vol. 1 (1681-1709), pp. 534-537:

Some Special Points, Relating To The Education Of My Children.

I. I pour out continual Prayers and Cries to the God of all Grace for them, that He will be a Father to my Children, and bestow His Christ and His Grace upon them, and guide them with His Councils, and bring them to His Glory.

And in this Action, I mention them distinctly, every one by Name unto the Lord.

II. I begin betimes to entertain them with delightful Stories, especially scriptural ones. And still conclude with some Lesson of Piety; bidding them to learn that Lesson from the Story.

And thus, every Day at the Table, I have used myself to tell a Story before I rise; and make the Story useful to the Olive Plants about the Table.

III. When the Children at any time accidentally come in my way, it is my custome to lett fall some Sentence or other, that may be monitory and profitable to them.

This Matter proves to me, a Matter of some Study, and Labour, and Contrivance. But who can tell, what may be the Effect of a continual Dropping?

IV. I essay betimes, to engage the Children, in Exercises of Piety; and especially secret Prayer, for which I give them very plain and brief Directions, and suggest unto them the Petitions, which I would have them to make before the Lord, and which I therefore explain to their Apprehension and Capacity. And I often call upon them; Child, Don't you forgett every Day, to go alone, and pray as I have directed you I

V. Betimes I try to form in the Children a Temper of Benignity. I putt them upon doing of Services and Kindnesses for one another, and for other Children. I applaud them, when I see them Delight in it; I upbraid all Aversion to it. I caution them exquisitely against all Revenges of Injuries. I instruct them, to return good Offices for evil Ones. I show them, how they will by this Goodness become like to the Good GOD, and His Glorious CHRIST. I lett them discern, that I am not satisfied, except when they have a Sweetness of Temper shining in them.

VI. As soon as tis possible, I make the Children learn to write. And when they can write, I employ them in Writing out the most agreeable and profitable Things, that I can invent for them. In this way, I propose to fraight their minds with excellent Things, and have a deep Impression made upon their Minds by such Things.

VII. I mightily endeavour it, that the Children may betimes, be acted by Principles of Reason and Honour.

I first begett in them an high Opinion of their Father's Love to them, and of his being best able to judge, what shall be good for them.

Then I make them sensible, tis a Folly for them to pretend unto any Witt and Will of their own; they must resign all to me, who will be sure to do what is best; my word must be their Law.

I cause them to understand, that it is an hurtful and a shameful thing to do amiss. I aggravate this, on all Occasions; and lett them see how amiable they will render themselves by well doing.

The first Chastisement, which I inflict for an ordinary Fault, is, to lett the Child see and hear me in an Astonishment, and hardly able to beleeve that the Child could do so base a Thing, but beleeving that they will never do it again.

I would never come, to give a child a Blow; except in Case of Obstinacy: or some gross Enormity.

To be chased for a while out of my Presence, I would make to be look'd upon, as the sorest Punishment in the Family.

I would by all possible Insinuations gain this Point upon them, that for them to learn all the brave Things in the world, is the bravest Thing in the world. I am not fond of proposing Play to them, as a Reward of any diligent Application to learn what is good; lest they should think Diversion to be a better and a nobler Thing than Diligence.

I would have them come to propound and expect, at this rate, / have done well, and now / will go to my Father; He will teach me some curious Thing for it. I must have them count it a Priviledge, to be taught; and I sometimes manage the Matter so, that my Refusing to teach them Something, is their Punishment.

The slavish way of Education, carried on with raving and kicking and scourging (in Schools as well as Families,) tis abominable; and a dreadful Judgment of God upon the World.

VIII. Tho' I find it a marvellous Advantage to have the Children strongly biased by Principles of Reason and Honour, (which, I find, Children will feel sooner than is commonly thought for:) yett I would neglect no Endeavours, to have higher Principles infused into them.

I therefore betimes awe them with the Eye of God upon them.

I show them, how they must love JESUS CHRIST; and show it, by doing what their Parents require of them.

I often tell them of the good Angels, who love them, and help them, and guard them; and who take Notice of them: and therefore must not be disobliged.

Heaven and Hell, I sett before them, as the Consequences of their Behaviour here.

IX. When the Children are capable of it, I take them alone, one by one; and after my Charges unto them, to fear God, and serve Christ, and shun Sin, / pray with them in my Study and make them the Witnesses of the Agonies, with which I address the Throne of Grace on their behalf.

X. I find much Benefit, by a particular Method, as of Cotechising the Children, so of carrying the Repetition of the public Sermons unto them.

The Answers of the Catechism I still explain with abundance of brief Quaestions, which make them to take in the Meaning of it, and I see, that they do so.

And when the Sermons are to be Repeated, I chuse to putt every Truth, into a Question, to be answered still, with, Yes, or, No. In this way I awaken their Attention, as well as enlighten their Understanding. And in this way I have an Opportunity, to ask, Do you desire such, or such a Grace of God? and the like. Yea, I have an Opportunity to demand, and perhaps, to obtain their Consent unto the glorious Articles of the New Covenant. The Spirit of Grace may fall upon them in this Action; and they may be siez'd by Him, and Held as His Temples, thro' eternal Ages.

Wednesday, September 30, 2009

Productivity, Concentration, & more from "What's Best Next"

 

Great Thoughts from Matt Perman's "What's Best Next" blog (links at bottom of this post):

Doing One Thing at a Time is the Way to Get More Done, Not Less

From Drucker's The Effective Executive:

Concentration is necessary precisely because the executive faces so many tasks clamoring to be done. For doing one thing at a time means doing it fast. The more one can concentrate time, effort, and resources, the greater the number and diversity of tasks one can actually perform.
 

The Secret of those Who Do So Many Things

From The Effective Executive:

This is the "secret" of those people who "do so many things" and apparently so many difficult things. They do only one at a time. As a result, they need much less time in the end than the rest of us.

That last sentence is critical: "as a result, they need much less time in the end than the rest of us."

 

Stop Interrupting Yourself

Interruptions are not necessarily things other people do to you. The biggest type of interruption is what you do to yourself by constantly switching gears from one unrelated task to another.

Chunk your time by focusing on important tasks in large segments, and grouping similar tasks together, to prevent this.

 

On Concentration and Effectiveness

From The Effective Executive:

If there is any one "secret" of effectiveness, it is concentration. Effective executives do first things first and they do one thing at a time.

The need to concentrate is grounded both in the nature of the executive job and in the nature of man. …

The more an executive focuses on upward contribution, the more will he require fairly big continuous chunks of time. The more he switches from being busy to achieving results, the more will he shift to sustained efforts — efforts which require a fairly big quantum of time to bear fruit. Yet to get even that half-day or those two weeks of really productive time requires self-discipline and an iron determination to say "No." …

But concentration is dictated by the fact that most of us find it hard enough to do well even one thing at a time, let alone two. Mankind is indeed capable of doing an amazingly wide diversity of things; humanity is a "multipurpose tool." But the way to apply productively mankind's great range is to bring to bear a large number of individual capabilities on one task. …

Concentration is necessary precisely because the executive faces so many tasks clamoring to be done. For doing one thing at a time means doing it fast. The more one can concentrate time, effort, and resources, the greater the number and diversity of tasks one can actually perform.

 
 
 

Wednesday, September 23, 2009

DARE MIGHTY THINGS, despite failures... good advice from Teddy Roosevelt

 
Far better to dare mighty things, to win glorious triumphs, even though checkered by failure, than to take rank with those poor spirits who neither enjoy much nor suffer much, because they live in the gray twilight that knows not victory, not defeat.

Thursday, September 03, 2009

Fascinating Quote on Motherhood

 
"Exceptions exist, but, as a rule, the experience of pregnancy and birth appears to be a more profoundly life-altering experience for women than becoming a father is for men. So closely is giving birth linked to the fundamental human goal of giving meaning to one's life that is had been argued that, ultimately, it is not so much that motherhood keeps women from doing great things outside the home as it is men's inability to give birth that forces them to look for substitutes."

—Charles Murray, Human Accomplishment: The Pursuit of Excellence in the Arts and Sciences, 800 B.C. to 1950 (HarperCollins, 2003) p. 287.

How to Read Thomas Goodwin, by Joel Beeke

 

How to Read Thomas Goodwin

(Posted by Joel Beeke)

If I could have $5 for every time someone has asked me the question, "Who is your favourite Puritan to read?," I suppose I'd be a wealthy man by now. Though I would probably answer that question today by saying, "Anthony Burgess—and he's also one of the most neglected!," for nearly two decades I would have said, "Thomas Goodwin." I may be an oddball, but—dare I say it—I've usually gotten more out of reading Goodwin than reading John Owen. 

The first collection of Goodwin's works was published in five folio volumes in London from 1681 to 1704, under the editorship of Thankful Owen, Thomas Baron, and Thomas Goodwin Jr. An abridged version of those works was later printed in four volumes (London, 1847–50). This reprinted twelve-volume edition was printed by James Nichol (Edinburgh, 1861–66) in the Nichol's Series of Standard Divines. It is far superior to the original five folio volumes.

   Goodwin's exegesis is massive; he leaves no stone unturned. His first editors (1681) said of his work: "He had a genius to dive into the bottom of points, to 'study them down,' as he used to express it, not contenting himself with superficial knowledge, without wading into the depths of things." Edmund Calamy put it this way: "It is evident from his writings, he studied not words, but things. His style is plain and familiar; but very diffuse, homely and tedious." One does need patience to read Goodwin; however, along with depth and prolixity, he offers a wonderful sense of warmth and experience. A reader's patience will be amply rewarded.

How should a beginner proceed in reading Goodwin's works? Here is a suggested plan. (Note: Books marked by * have been printed at least once since the 1950s.)

1.     Begin by reading some of the shorter, more practical writings of Goodwin, such as Patience and Its Perfect Work,* which includes four sermons on James 1:1–5. This was written after much of Goodwin's personal library was destroyed by fire (2:429–467). It contains much practical instruction on enhancing a spirit of submission.

2.     Read Certain Select Cases Resolved, which offers three experimental treatises. They reveal Goodwin's pastoral heart for afflicted Christians. Each addresses specific struggles in the believer's soul: (a) "A Child of Light Walking in Darkness" is a classic work of encouragement for the spiritually depressed based on Isaiah 50:10–11 (3:241–350). The subtitle summarizes its contents: "A Treatise shewing The Causes by which, The Cases wherein, and the Ends for which, God leaves His Children to Distress of Conscience, Together with Directions How to Walk so as to Come Forth of Such a Condition." (b) "The Return of Prayers,"* based on Psalm 85:8, is a uniquely practical work. It offers help in ascertaining "God's answers to our prayers" (3:353–429). (c) "The Trial of a Christian's Growth" (3:433–506), based on John 15:1–2, is a masterpiece on sanctification. It focuses on mortification and vivification. For a mini-classic on spiritual growth, this gem remains unsurpassed.

You might also read The Vanity of Thoughts,* based on Jeremiah 4:14 (3:509–528). This work, often republished in paperback, stresses the need for bringing every thought captive to Christ. It also describes ways to foster that obedience.

3.     Read some of Goodwin's great sermons. Inevitably, they are strong, biblical, Christological, and experimental (2:359–425; 4:151–224; 5:439–548; 7:473–576; 9:499–514; 12:1–127).

4.     Delve into Goodwin's works that explain major doctrines, such as:

·      An Unregenerate Man's Guiltiness Before God in Respect of Sin and Punishment* (10:1–567). This is a weighty treatise on human guilt, corruption, and the imputation and punishment of sin. In exposing the total depravity of the natural man's heart, this book is unparalleled. Its aim is to produce a heartfelt need for saving faith in Christ rather than offer the quick fix of superficial Christendom.

·      The Object and Acts of Justifying Faith (8:1–593).* This is a frequently reprinted classic on faith. Part 1, on the objects of faith, focuses on God's nature, Christ, and the free grace of God revealed in His absolute promises. Part 2 deals with the acts of faith—what it means to believe in Christ, to obtain assurance, to find joy in the Holy Ghost, and to make use of God's electing love. One section beautifully explains the "actings of faith in prayer." Part 3 addresses the properties of faith—its excellence in giving all honor to God and Christ; its difficulty in reaching beyond the natural abilities of man; its necessity in requiring us to believe in the strength of God. The conclusion provides "directions to guide us in our endeavours to believe."

·      Christ the Mediator* (2 Cor. 5:18–19), Christ Set Forth (Rom. 8:34), and The Heart of Christ in Heaven Towards Sinners on Earth are great works on Christology (5:1–438; 4:1–92; 4:93–150). Christ the Mediator sets forth Jesus in His substitutionary work of humiliation. It rightly deserves to be called a classic. Christ Set Forth proclaims Christ in His exaltation, and The Heart of Christ explores the tenderness of Christ's glorified human nature shown to His people on earth. Goodwin is more mystical in this work than anywhere else in his writings, but as Paul Cook has ably shown, his mysticism is kept within the boundaries of Scripture. Cook says Goodwin is unparalleled "in his combination of intellectual and theological power with evangelical and homiletical comfort."

·      Gospel Holiness in Heart and Life (7:129–336) is a convicting masterpiece, based on Philippians 1:9–11. It explains the doctrine of sanctification in every sphere of life.

·      The Knowledge of God the Father, and His Son Jesus Christ (4:347–569), combined with The Work of the Holy Spirit* (6:1–522), explore the profound work in the believer's soul of each of the three divine persons. The Work of the Spirit is particularly helpful for understanding the doctrines of regeneration and conversion. It carefully distinguishes the work of "the natural conscience" from the Spirit's saving work.

·      The Glory of the Gospel (4:227–346) consists of two sermons and a treatise based on Colossians 1:26–27. It should be read along with The Blessed State of Glory Which the Saints Possess After Death (7:339–472), based on Revelation 14:13.

·      A Discourse of Election* (9:1-498) delves deeply into issues such as the supralapsarian-infralapsarian debate, which wrestles with the moral or rational order of God's decrees. It also deals with the fruits of election (e.g., see Book IV on 1 Peter 5:10 and Book V on how God fulfils His covenant of grace in the generations of believers).

·      The Creatures and the Condition of Their State by Creation (7:1–128). Goodwin is more philosophical in this work than in others.

5.     Prayerfully and slowly digest Goodwin's 900-plus page exposition of Ephesians 1:1 to 2:11* (1:1–564; 2:1–355). Alexander Whyte wrote of this work, "Not even Luther on the Galatians is such an expositor of Paul's mind and heart as is Goodwin on the Ephesians."

6.     Save for last Goodwin's exposition of Revelation* (3:1–226) and his only polemical work, The Constitution, Right Order, and Government of the Churches of Christ (11:1–546). Independents would highly value this polemic, while Presbyterians probably wouldn't, saying Goodwin is trustworthy on every subject except church government. Goodwin's work does not degrade Presbyterians, however. One of his contemporaries who argued against Goodwin's view on church government confessed that Goodwin conveyed "a truly great and noble spirit" throughout the work.