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Quote by Francis A. Schaeffer

“Как только люди начали мыслить в этом направлении, больше не оставалось места для Бога и для человека как такового. Когда психология и социология стали частью закрытой причинно-следственной системы наравне с физикой, астрономией и химией, скончался не только Бог. Скончался человек. И в рамках этого мировоззрения умерла любовь. В пределах полностью закрытой причинно-следственной системы нет места для любви. В этой системе нет места для нравственности, в ней нет места для человеческой свободы. Человек превращается в нуль. Люди, вместе со всем, что они совершают, становятся частью механистической структуры.”

Quote by Francis A. Schaeffer

Book:How Should We Then Live? The Rise and Decline of Western Thought and Culture
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How Should We Then Live? The Rise and Decline of Western Thought and Culture

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Francis A. Schaeffer

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“If Aliosha had come to the conclusion that neither God nor immortality existed, he would immediately have become an atheist and a socialist. For socialism is not only a question of the working classes; it is above all, in its contemporary incarnation, a question of atheism, a question of the tower of Babel, which is constructed without God's help, not to reach to the heavens, but to bring the heavens down to earth.”

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“The reason why the world is a difficult place to live in, is due to the fact that people are not interested in people. Nobody is truly interested in anybody; they are only interested in the parts that they think will be pleasurable and comfortable for them to get to know. People don't want to know what you're afraid of, what kind of dreams you have at night, what your eyes look like when you laugh and when you hurt... people want to receive perfect gifts and other people are supposed to be those perfect gifts! But then none of us are those perfect gifts. All of us are real on the inside but then people want what's not real... so how is the world supposed to work, that way? I want to know what's real in people, and in me. And it's hard to be this way, because nobody else is.”

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“Tess's feminine hope - shall we confess it - had been so obstinately recuperative as to revive in her surreptitious visions of a domiciliary intimacy continued long enough to break down his coldness even against his judgement. Though unsophisticated in the usual sense, she was not incomplete; and it would have denoted deficiency of womanhood if she had not instinctively known what an argument lies in propinquity. Nothing else would save her, she knew, if this failed. It was wrong to hope in what was of the nature of strategy, she said to herself; yet that sort of hope she could not extinguish. His last representation had now been made, and it was, as she said, a new view. She had truly never though so far as that, and his lucid picture of possible offspring who would scorn her was one that brought deadly conviction to an honest heart which was humanitarian to its centre. Sheer experience had already taught her that, in some circumstances, there was one thing better than to lead a good life, and that was to be saved from leading any life whatever. Like all who have been previsioned by suffering, she could, in the words of M. Sully-Prudhomme, hear a penal sentence in the fiat, 'You shall be born,' particularly if addressed to potential issue or hers.”

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