St Vincent countryside that
spread, first, to St Vincent’s urban areas, and then to
neighbouring islands, including Grenada, and Trinidad and Tobago. Since
the nineteenth century, the community has differentiated itself from the
Methodists – the church that, relative to the more mainstream
Anglican and Roman Catholicchurches, welcomed black social outcasts
– by the prominent position it accords to
cornerstone fallacy of liberal nationalism. The citizen of a small state who is
also a Catholic will find a larger, more inclusive group in the non-state
community. The CatholicChurch excludes those who aren't church members. But
consistent with the boundary condition, states exclude non-members as well.
They are not essentially more inclusive.
States, it is true, tend to have a greater reach in terms of
jurisdiction. They are not issue
CatholicChurch recognised a conception of freedom of conscience that no longer involved such restrictions.
Thus Locke’s argument that conscience must not be subjected to coercion and also that it is not coercible is problematic, as he later recognised himself 19 – all the more so when one considers the methods that human beings have developed to manipulate conscience and beliefs and to produce convictions in those subjected that the latter regard as true and authentic. The free conscience is not an epistemic fact of nature and, as Augustine’s later theory shows, it
penetrating, revealing, and at times, pathetic autobiography in the history of
Western literature, namely Les Confessions. Having antagonised his former
friends among the Encycloplédistes, the Genevan authorities, the CatholicChurch, and just about everyone else, Rousseau did himself few favours
by writing his Confessions – and his other autobiographical writings,
Dialouges: Rousseau juge de Jean-Jacques (1776), Les rêveries du promeneur
solitaire (1778), and his letters to the French censor Malesherbes in 1762.
As Byron noted about Rousseau, in Childe Harold’s Pilgrimage
and Ramon Llull), 60 so-called for their desire to restore concord to Christendom by reconciling Protestants to the CatholicChurch. These writers distinguished the ‘fundamentals’ of faith from ‘things indifferent’ or adiaphora . While Aquinas and others adapted this initially Stoic distinction to separate actions that were intrinsically evil, like blasphemy, from neutral ones like plucking a blade of grass, after the Reformation Erasmus and others revived the Stoic emphasis on the indifference of ‘externals’ to stress that the fundamenta of Christianity lay in
Melancholic dispositions and conscious unhappiness
that opened the way for demonic influences. Some
150 years later, Pope Gregory I (c. 540–604), aiming for a more universal readership, merged the temptations of acedia and tristitia (dejection) into a single
sin, namely, sloth. From this point on, the seven cardinal sins were consolidated and would form the basis of medieval Christian morality for the best
part of a millennium.
Acedia faded from view with the advent of Renaissance classicism and
Protestantism, both of which undermined the authority of the CatholicChurch
within Europe. The Italian humanist Marsilio