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Infrastructure Robotics Methodologies Robotic Systems
and Applications 1st Edition Dikai Liu(Edt) Digital
Instant Download
Author(s): Dikai Liu(edt), Carlos Balaguer(edt), Gamini Dissanayake(edt),
Mirko Kovac(edt)
ISBN(s): 9781394162840, 1394162847
Edition: 1
File Details: PDF, 13.92 MB
Year: 2023
Language: english
Infrastructure Robotics
IEEE Press
445 Hoes Lane
Piscataway, NJ 08854
Edited by
Dikai Liu
University of Technology Sydney
Sydney, Australia
Carlos Balaguer
Universidad Carlos III de Madrid
Spain
Gamini Dissanayake
University of Technology Sydney
Sydney, Australia
Mirko Kovac
Imperial College London
London, UK
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Contents
Part I Methodologies 1
Index 385
Exploring the Variety of Random
Documents with Different Content
The Project Gutenberg eBook of The Catholic
World, Vol. 06, October, 1867 to March, 1868.
This ebook is for the use of anyone anywhere in the United States
and most other parts of the world at no cost and with almost no
restrictions whatsoever. You may copy it, give it away or re-use it
under the terms of the Project Gutenberg License included with this
ebook or online at www.gutenberg.org. If you are not located in the
United States, you will have to check the laws of the country where
you are located before using this eBook.
Title: The Catholic World, Vol. 06, October, 1867 to March, 1868.
Author: Various
Language: English
A Monthly Magazine
of
VOL. VI.
Printers,
In Memoriam, 43.
Imogen, 190.
Seventy-Three, 266.
Seven Sleepers, The Legend of the, 544.
Sub Umbra, 638.
Uberto, 286.
Ungava, 717.
Now, to this divine order, this divine law, this catholic faith and
worship symbolized to us by Rome, the visible centre of its unity
and authority, stands opposed another order, not of life, but of
death, called the world, originating with our first parents, and in
their disobedience to the divine law, or violation of the divine order
established by the Creator, conformity to which was essential to the
moral life and perfection of the creature, or fulfilment of the
promise given man in creation. The order violated was founded in
the eternal wisdom and goodness of the Creator, and the relations
which necessarily subsist between God as creator and man as his
creature, the work of his hands. There is and can be for man no
other law of life; even God himself can establish no other. By
obedience to the law given or conformity to the order established
man is normally developed, lives a true normal life, and attains to
his appointed end, which is the completion of his being in God, his
beatitude or supreme good. But Satan tempted our first parents to
depart from this order and to transgress the divine law, and in their
transgression of the law they fell into sin, and founded what we call
the world—not on the law of life, but on what is necessarily the law
of death.
The principle of the world may be collected from the words of the
Tempter to Eve: "Ye shall not surely die, but shall be as gods,
knowing good and evil." These words deny the law of God, declare
it false, and promise to men independence of their Creator, and the
ability to be their own masters, their own teachers and guides. "Ye
shall be as gods, knowing good and evil;" that is, determining for
yourselves, independently of any superior, what is right or wrong,
good or evil, or what is or is not fitting for you to do. You shall
suffice for yourselves, and be your own law. Hence, as the basis of
Rome is the assertion of the divine law, conformity to the divine
order, or submission to the divine reason and will, that is, humility,
the basis of the world is the denial of the divine order, the rejection
of the law of life and the assertion of the sufficiency of man for
himself, that is, simply, pride. Rome is based on humility, the world
on pride; the spirit of Rome is loyalty and obedience, the spirit of
the world is disloyalty and disobedience, always and everywhere
the spirit of revolt or rebellion. Between these two spirits there is
necessarily an indestructible antagonism, and no possible
reconciliation.
The radical difference between Rome and the world is the radical
difference between the humility of the Christian and the pride of
the Stoic. All Christian piety and virtue are based on humility; the
piety and virtue of the stoic are based on pride. The Christian is
always deeply impressed with the greatness and goodness of God;
the stoic with the greatness and strength of himself. The Christian
submits to crosses and disappointments, to the sufferings and
afflictions of life, because he loves God, and is willing to suffer
anything for his sake; the stoic endures them without a murmur,
because he disdains to complain, and holds that he is, and should
be, superior to all the vicissitudes and calamities of life. The
Christian weeps as his Master wept at the grave of Lazarus, and
finds relief in his tears; the stoic is too proud to weep; he wraps
himself in his own dignity and self-importance, and, when his
calamities are greater than he can bear, he seeks relief, like Cato, in
suicide, thus proving his weakness by the very means he takes to
conceal it. The Christian throws his burden on the Lord, and rises
above it; the stoic insists on bearing it himself, and at last sinks
under it. The world despises humility, and tramples on the humble.
To it the Christian is tame, passive, mean-spirited, contemptible. It
has no sympathy with the beatitudes, such as, Blessed are the poor
in spirit; blessed are the pure in heart; blessed are the meek;
blessed are the peacemakers. It understands nothing of true
Christian heroism, or of the greatness of repose. It sees strength
only in effort, which is always a proof of weakness, and the harder
one strains and tugs to raise a weight, the stronger it holds him.
We may see it in the popular literature of the day, and in nearly all
recent art. The ancients had a much truer thought when they
sculptured their gods asleep, and spread over their countenance an
air of ineffable repose. The Scriptures speak of the mighty works of
God, but represent them as the hiding of his power. All the great
operations of nature are performed in silence, and the world notes
them not. The Christian's greatness is concealed by the veil of
humility, and his strength is hidden with God. He works in silence,
but with effect, because he works with the power of Him to whom
is given all power in heaven and in earth.
Mr. Gladstone thinks he finds in Homer the whole body of the
patriarchal religion, or the primitive tradition of the race, and he
probably is not much mistaken; but no one can study Homer's
heroes without being struck with the contrast they offer to the
heroes of the Old Testament. The Old Testament heroes are as
brave, as daring, and as effective as those of Homer; but they
conceal their own personality, they go forth to battle in submission
to the divine command, not seeking to display their own skill or
prowess, and the glory of their achievements they ascribe to God,
who goes with them, assists them, fights for them, and gives the
victory. What is manifest is the presence and greatness of God, not
the greatness and strength of the hero, who is nothing in himself.
In Homer the case is reversed, and what strikes the reader is the
littleness of God and the greatness of men. The gods and
goddesses take part in the fray, it is true, but they are hardly the
equals of the human warriors themselves. A human spear wounds
Venus, and sends Mars howling from the field. It is human
greatness and strength, human prowess and heroism, without any
reference to God, to whom belongs the glory, that the poet sings,
the creature regarded as independent of the Creator. In reading the
Old Testament, you lose sight of the glory of men in the glory of
God; in reading Homer, you lose sight of the glory of God in the
glory of men. Abraham, Joshua, Gideon, Jephtha, David, the
Maccabees fight as the servants of the Most High; Agamemnon,
Ajax, Diomed, Achilles, even Hector, to display their own power, and
to prove the stuff that is in them.
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