Monday, January 5, 2009
SONY on the brink...
As discussed in this article...
This is most interesting, and makes me wonder if it'll have any bearing on either the PS3 or SOE MMORPGs.
Let us hope John Smedley gets the axe. That is long overdue.
Sony on brink of upheaval as analysts back British chief
Leo Lewis, Asia Business Correspondent
Sony, the embattled Japanese electronics group, is on the brink of a corporate upheaval that could see job cuts and sweeping changes to management and manufacturing processes.
Company sources have told The Times that operations across the group are braced for a series of “sacred cow-slaying” measures that they believe will abolish or fundamentally alter many of Sony's long-established business practices.
The expected restructuring - considered by many analysts to be occurring far too late - is likely to be announced early next month, with the lion's share of the changes imposed on Sony's domestic Japanese operations in the form of factory closures and the abolition of several major divisions.
The restructuring is expected to be unveiled after this month's Consumer Electronics Show in Las Vegas and comes as analysts are warning that Sony faces long years of multibillion-dollar losses unless its president, Sir Howard Stringer, is given free rein to take on the company's old guard and erase many of its legacies.
This is most interesting, and makes me wonder if it'll have any bearing on either the PS3 or SOE MMORPGs.
Let us hope John Smedley gets the axe. That is long overdue.
I Am A Convinced Universalist, by William Barclay
I AM A CONVINCED UNIVERSALIST
by William Barclay
Professor of Divinity and Biblical Criticism at Glasgow University and the author of many Biblical commentaries and books, including a translation of the New Testament, "Barclay New Testament," and "The Daily Study Bible Series."
I am a convinced universalist. I believe that in the end all men will be gathered into the love of God. In the early days Origen was the great name connected with universalism. I would believe with Origen that universalism is no easy thing. Origen believed that after death there were many who would need prolonged instruction, the sternest discipline, even the severest punishment before they were fit for the presence of God. Origen did not eliminate hell; he believed that some people would have to go to heaven via hell. He believed that even at the end of the day there would be some on whom the scars remained. He did not believe in eternal punishment, but he did see the possibility of eternal penalty. And so the choice is whether we accept God's offer and invitation willingly, or take the long and terrible way round through ages of purification.
Gregory of Nyssa offered three reasons why he believed in universalism. First, he believed in it because of the character of God. "Being good, God entertains pity for fallen man; being wise, he is not ignorant of the means for his recovery." Second, he believed in it because of the nature of evil. Evil must in the end be moved out of existence, "so that the absolutely non-existent should cease to be at all." Evil is essentially negative and doomed to non-existence. Third, he believed in it because of the purpose of punishment. The purpose of punishment is always remedial. Its aim is "to get the good separated from the evil and to attract it into the communion of blessedness." Punishment will hurt, but it is like the fire which separates the alloy from the gold; it is like the surgery which removes the diseased thing; it is like the cautery which burns out that which cannot be removed any other way.
But I want to set down not the arguments of others but the thoughts which have persuaded me personally of universal salvation.
First, there is the fact that there are things in the New Testament which more than justify this belief. Jesus said: "I, when I am lifted up from the earth, will draw all men to myself" (John 12:32). Paul writes to the Romans: "God has consigned all men to disobedience that he may have mercy on all" (Rom. 11:32). He writes to the Corinthians: "As in Adam all die, so also in Christ shall all be made alive" (1 Cor. 15:22); and he looks to the final total triumph when God will be everything to everyone (1 Cor. 15:28). In the First Letter to Timothy we read of God "who desires all men to be saved and to come to the knowledge of the truth," and of Christ Jesus "who gave himself as a ransom for all" (1 Tim 2:4-6). The New Testament itself is not in the least afraid of the word all.
Second, one of the key passages is Matthew 25:46 where it is said that the rejected go away to eternal punishment, and the righteous to eternal life. The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. I think it is true to say that in all Greek secular literature kolasis is never used of anything but remedial punishment. The word for eternal is aionios. It means more than everlasting, for Plato - who may have invented the word - plainly says that a thing may be everlasting and still not be aionios. The simplest way to out it is that aionios cannot be used properly of anyone but God; it is the word uniquely, as Plato saw it, of God. Eternal punishment is then literally that kind of remedial punishment which it befits God to give and which only God can give.
Third, I believe that it is impossible to set limits to the grace of God. I believe that not only in this world, but in any other world there may be, the grace of God is still effective, still operative, still at work. I do not believe that the operation of the grace of God is limited to this world. I believe that the grace of God is as wide as the universe.
Fourth, I believe implicitly in the ultimate and complete triumph of God, the time when all things will be subject to him, and when God will be everything to everyone (1 Cor. 15:24-28). For me this has certain consequences. If one man remains outside the love of God at the end of time, it means that that one man has defeated the love of God - and that is impossible. Further, there is only one way in which we can think of the triumph of God. If God was no more than a King or Judge, then it would be possible to speak of his triumph, if his enemies were agonizing in hell or were totally and completely obliterated and wiped out. But God is not only King and Judge, God is Father - he is indeed Father more than anything else. No father could be happy while there were members of his family for ever in agony. No father would count it a triumph to obliterate the disobedient members of his family. The only triumph a father can know is to have all his family back home. The only victory love can enjoy is the day when its offer of love is answered by the return of love. The only possible final triumph is a universe loved by and in love with God.
[Quoted from William Barclay: A Spiritual Autobiography, pg 65-67, William B Eerdmans Publishing Company, Grand Rapids, 1977.]
by William Barclay
Professor of Divinity and Biblical Criticism at Glasgow University and the author of many Biblical commentaries and books, including a translation of the New Testament, "Barclay New Testament," and "The Daily Study Bible Series."
I am a convinced universalist. I believe that in the end all men will be gathered into the love of God. In the early days Origen was the great name connected with universalism. I would believe with Origen that universalism is no easy thing. Origen believed that after death there were many who would need prolonged instruction, the sternest discipline, even the severest punishment before they were fit for the presence of God. Origen did not eliminate hell; he believed that some people would have to go to heaven via hell. He believed that even at the end of the day there would be some on whom the scars remained. He did not believe in eternal punishment, but he did see the possibility of eternal penalty. And so the choice is whether we accept God's offer and invitation willingly, or take the long and terrible way round through ages of purification.
Gregory of Nyssa offered three reasons why he believed in universalism. First, he believed in it because of the character of God. "Being good, God entertains pity for fallen man; being wise, he is not ignorant of the means for his recovery." Second, he believed in it because of the nature of evil. Evil must in the end be moved out of existence, "so that the absolutely non-existent should cease to be at all." Evil is essentially negative and doomed to non-existence. Third, he believed in it because of the purpose of punishment. The purpose of punishment is always remedial. Its aim is "to get the good separated from the evil and to attract it into the communion of blessedness." Punishment will hurt, but it is like the fire which separates the alloy from the gold; it is like the surgery which removes the diseased thing; it is like the cautery which burns out that which cannot be removed any other way.
But I want to set down not the arguments of others but the thoughts which have persuaded me personally of universal salvation.
First, there is the fact that there are things in the New Testament which more than justify this belief. Jesus said: "I, when I am lifted up from the earth, will draw all men to myself" (John 12:32). Paul writes to the Romans: "God has consigned all men to disobedience that he may have mercy on all" (Rom. 11:32). He writes to the Corinthians: "As in Adam all die, so also in Christ shall all be made alive" (1 Cor. 15:22); and he looks to the final total triumph when God will be everything to everyone (1 Cor. 15:28). In the First Letter to Timothy we read of God "who desires all men to be saved and to come to the knowledge of the truth," and of Christ Jesus "who gave himself as a ransom for all" (1 Tim 2:4-6). The New Testament itself is not in the least afraid of the word all.
Second, one of the key passages is Matthew 25:46 where it is said that the rejected go away to eternal punishment, and the righteous to eternal life. The Greek word for punishment is kolasis, which was not originally an ethical word at all. It originally meant the pruning of trees to make them grow better. I think it is true to say that in all Greek secular literature kolasis is never used of anything but remedial punishment. The word for eternal is aionios. It means more than everlasting, for Plato - who may have invented the word - plainly says that a thing may be everlasting and still not be aionios. The simplest way to out it is that aionios cannot be used properly of anyone but God; it is the word uniquely, as Plato saw it, of God. Eternal punishment is then literally that kind of remedial punishment which it befits God to give and which only God can give.
Third, I believe that it is impossible to set limits to the grace of God. I believe that not only in this world, but in any other world there may be, the grace of God is still effective, still operative, still at work. I do not believe that the operation of the grace of God is limited to this world. I believe that the grace of God is as wide as the universe.
Fourth, I believe implicitly in the ultimate and complete triumph of God, the time when all things will be subject to him, and when God will be everything to everyone (1 Cor. 15:24-28). For me this has certain consequences. If one man remains outside the love of God at the end of time, it means that that one man has defeated the love of God - and that is impossible. Further, there is only one way in which we can think of the triumph of God. If God was no more than a King or Judge, then it would be possible to speak of his triumph, if his enemies were agonizing in hell or were totally and completely obliterated and wiped out. But God is not only King and Judge, God is Father - he is indeed Father more than anything else. No father could be happy while there were members of his family for ever in agony. No father would count it a triumph to obliterate the disobedient members of his family. The only triumph a father can know is to have all his family back home. The only victory love can enjoy is the day when its offer of love is answered by the return of love. The only possible final triumph is a universe loved by and in love with God.
[Quoted from William Barclay: A Spiritual Autobiography, pg 65-67, William B Eerdmans Publishing Company, Grand Rapids, 1977.]
Thursday, January 1, 2009
Happy New Year!
Well, it's a wrap for 2008. Here's wishing you all a happy, prosperous and healthy 2009.
Monday, December 29, 2008
Essential Principles of Christian Universalism
Essential Principles of Christian Universalism
In 1878, a group of Universalist ministers in Boston, (which included A.A. Miner, T. J. Sawyer, C. R. Moor, O. F. Safford, and A. St. John Chambre, and others) prepared a statement which embraced essential principles held in common by the Universalist ministers generally. This statement was:
We, the Universalist ministers of Boston and vicinity, observing the widespread agitation in the religious world with respect to the final destiny of our race, and more especially of those who die in impenitence and sin, and desirous that our views on this important subject should not be misunderstood, after much earnest thought and prayerful consideration present the following, not by any means as a full statement of our faith, but as indicating its general character:
1. We reverently and devoutly accept the Holy Scriptures as containing a revelation of the character of God and of the eternal principles of his moral government.
2. As holiness and happiness are inseparably connected, so we believe that all sin is accompanied and followed by misery, it being a fixed principle in the divine government that God renders to every man according to his works, so that "though hand join in hand, the wicked shall not be unpunished."
3.Guided by the express teachings of revelation, we recognize God not only as our King and Judge, but also as our gracious Father, who doth not afflict willingly nor grieve the children of men; but though he cause grief, yet will he have compassion according to the multitude of his mercies.
4. We believe that divine justice, born of love and limited by love, primarily requires "love to God with all the soul," and to one's neighbor as one's self. Till these requisitions are obeyed, justice administers such discipline, including both chastisement and instruction, and for as long a period, as may be necessary to secure that obedience which it ever demands. Hence it never accepts hatred for love, nor suffering for loyalty, but uniformly and forever preserves its aim.
5. We believe that the salvation Christ came to effect is salvation from sin rather than from the punishment of sin, and that he must continue his work till he has put all enemies under his feet, that is, brought them in complete subjection to his law.
6. We believe that repentance and salvation are not limited to this life. Whenever and wherever the sinner truly turns to God, salvation will be found. God is "the same yesterday, today, and forever," and the obedience of his children is ever welcome to him.
7. To limit the saving power of Christ to this present life seems to us like limiting the Holy One of Israel; and when we consider how many millions lived and died before Christ came, and how many since, who not only never heard his name, but were ignorant of the one living God, we shudder at the thought that his infinite love should have made no provision for their welfare, and left them to annihilation, or, what is worse, endless misery. And it is but little better with myriads born in Christian lands, whose opportunities have been so meager that their endless damnation would be an act of such manifest injustice as to be in the highest degree inconsistent with the benevolent character of God.
8.In respect to death we believe that, however important it may be in removing manifold temptations and opening the way to a better life, and however, like other great events, it may profoundly influence man, it has no saving power. Salvation, secured in the willing mind by the agencies of divine truth, light, and love, essentially represented in Christ -- whether effected here or in the future life -- is salvation by Christ, and gives no warrant to the imputation to us of the "death-and-glory" theory, alike repudiated by all.
9. Whatever differences in regard to the future may exist among us, none of us believe that the horizon of eternity will be relatively either largely or for a long time overcast by the clouds of sin and punishment, and in coming into the enjoyment of salvation, whensoever that may be, all the elements of penitence, forgiveness, and regeneration are involved. Justice and mercy will then be seen to be entirely at one, and God be all in all.
In 1878, a group of Universalist ministers in Boston, (which included A.A. Miner, T. J. Sawyer, C. R. Moor, O. F. Safford, and A. St. John Chambre, and others) prepared a statement which embraced essential principles held in common by the Universalist ministers generally. This statement was:
We, the Universalist ministers of Boston and vicinity, observing the widespread agitation in the religious world with respect to the final destiny of our race, and more especially of those who die in impenitence and sin, and desirous that our views on this important subject should not be misunderstood, after much earnest thought and prayerful consideration present the following, not by any means as a full statement of our faith, but as indicating its general character:
1. We reverently and devoutly accept the Holy Scriptures as containing a revelation of the character of God and of the eternal principles of his moral government.
2. As holiness and happiness are inseparably connected, so we believe that all sin is accompanied and followed by misery, it being a fixed principle in the divine government that God renders to every man according to his works, so that "though hand join in hand, the wicked shall not be unpunished."
3.Guided by the express teachings of revelation, we recognize God not only as our King and Judge, but also as our gracious Father, who doth not afflict willingly nor grieve the children of men; but though he cause grief, yet will he have compassion according to the multitude of his mercies.
4. We believe that divine justice, born of love and limited by love, primarily requires "love to God with all the soul," and to one's neighbor as one's self. Till these requisitions are obeyed, justice administers such discipline, including both chastisement and instruction, and for as long a period, as may be necessary to secure that obedience which it ever demands. Hence it never accepts hatred for love, nor suffering for loyalty, but uniformly and forever preserves its aim.
5. We believe that the salvation Christ came to effect is salvation from sin rather than from the punishment of sin, and that he must continue his work till he has put all enemies under his feet, that is, brought them in complete subjection to his law.
6. We believe that repentance and salvation are not limited to this life. Whenever and wherever the sinner truly turns to God, salvation will be found. God is "the same yesterday, today, and forever," and the obedience of his children is ever welcome to him.
7. To limit the saving power of Christ to this present life seems to us like limiting the Holy One of Israel; and when we consider how many millions lived and died before Christ came, and how many since, who not only never heard his name, but were ignorant of the one living God, we shudder at the thought that his infinite love should have made no provision for their welfare, and left them to annihilation, or, what is worse, endless misery. And it is but little better with myriads born in Christian lands, whose opportunities have been so meager that their endless damnation would be an act of such manifest injustice as to be in the highest degree inconsistent with the benevolent character of God.
8.In respect to death we believe that, however important it may be in removing manifold temptations and opening the way to a better life, and however, like other great events, it may profoundly influence man, it has no saving power. Salvation, secured in the willing mind by the agencies of divine truth, light, and love, essentially represented in Christ -- whether effected here or in the future life -- is salvation by Christ, and gives no warrant to the imputation to us of the "death-and-glory" theory, alike repudiated by all.
9. Whatever differences in regard to the future may exist among us, none of us believe that the horizon of eternity will be relatively either largely or for a long time overcast by the clouds of sin and punishment, and in coming into the enjoyment of salvation, whensoever that may be, all the elements of penitence, forgiveness, and regeneration are involved. Justice and mercy will then be seen to be entirely at one, and God be all in all.
Thursday, December 25, 2008
Monday, December 22, 2008
Friday, December 19, 2008
Congress Gives Themselves a Raise? WTF!?!
Here we are, in the middle of a recession, they economy is a mess, mostly due to their malfeasance, over-regulation, refusal to cut spending, corruption, and in general, allowing the advancement of socialism to continue unabated, and they DARE give themselves a raise?
Well, nice to show that in terms of being disgusting, Congress is the gift that keeps on giving.
A crumbling economy, more than 2 million constituents who have lost their jobs this year, and congressional demands of CEOs to work for free did not convince lawmakers to freeze their own pay.
Instead, they will get a $4,700 pay increase, amounting to an additional $2.5 million that taxpayers will spend on congressional salaries, and watchdog groups are not happy about it.
Well, nice to show that in terms of being disgusting, Congress is the gift that keeps on giving.
Monday, December 15, 2008
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