RELIGION, as a human experience, ranges from the primitive fear slavery of the evolving savage up to the sublime and magnificent faith liberty of those civilized mortals who are superbly conscious of sonship with the eternal God.
Close in meaning, found by a language model. A match does not mean the teachings are the same.
O reasoning of the sons, lord over the emotions, and religion more desirable to a mother than children! The mother, when two things were set before her, religion and the safety of her seven sons for a time, on the conditional promise of a tyrant, rather elected the religion which according to God preserves to eternal life. In what way can I describe ethically the affections of parents toward their children, the resemblance of soul and of form impressed into the small type of a child in a wonderful manner, especially through the greater sympathy of mothers with the feelings of those born of them! For by how much mothers are by nature weak in disposition and prolific in offspring, by so much the fonder they are of children. Of all mothers, the mother of the seven was the fondest of children, who in seven childbirths had deeply engendered love toward them. Through her many pains undergone in connection with each one, she was compelled to feel sympathy with them; yet, through fear of God, she neglected the temporary salvation of her children. Not only so, but on account of the excellent disposition to the law, her maternal affection toward them was increased. For they were both just and temperate, and courageous, high-minded, fond of their kindred, and so fond of their mother that even to death they obeyed her by observing the law.
As I am going to demonstrate a most philosophical proposition, namely, that religious reasoning is absolute master of the emotions. I would willingly advise you to give the utmost heed to philosophy. For reason is necessary to everyone as a step to science. In addition, it embraces the praise of self-control, the highest virtue. If, then, reasoning appears to hold the mastery over the emotions which stand in the way of temperance, such as gluttony and lust, it surely also and manifestly rules over the affections which are contrary to justice, such as malice, and of those which are hindrances to courage, such as wrath, pain, and fear. Perhaps some may ask, “How is it, then, that reasoning, if it rules the emotions, isn’t also master of forgetfulness and ignorance?” They attempt a ridiculous argument. For reasoning does not rule over its own emotions, but over those that are contrary to justice, courage, temperance, and self-control; and yet over these, so as to withstand, without destroying them.
He being at length burned down to the bones, and about to expire, raised his eyes Godward, and said, “You know, O God, that when I might have been saved, I am slain for the sake of the law by tortures of fire. Be merciful to your people, and be satisfied with the punishment of me on their account. Let my blood be a purification for them, and take my life in exchange for theirs.” Thus speaking, the holy man departed, noble in his torments, and even to the agonies of death resisted in his reasoning for the sake of the law. Confessedly, therefore, religious reasoning is master of the emotions. For had the emotions been superior to reasoning, I would have given them the witness of this mastery. But now, since reasoning conquered the emotions, we befittingly award it the authority of first place. It is only fair that we should allow that the power belongs to reasoning, since it masters external miseries. It would be ridiculous if it weren’t so. I prove that reasoning has not only mastered pains, but that it is also superior to the pleasures, and withstands them.