Oh Say What is Truth?
I. truth, opp. lie or mere appearance:
1. in Hom. only opp. a lie, freq. in phrase “ἀληθείην καταλέξαι” Il.24.407,al.; “ἀ. ἀποειπεῖν” 23.361; παιδὸς πᾶσαν ἀ. μυθεῖσθαι to tell whole truth about the lad, Od.11.507; “ἀλάθει᾽ ἀτρεκής” Pi.N.5.17, cf. B. l.c.; prov., οἶνος καὶ ἀ. `in vino veritas', Alc.l.c., etc.; “ἁπλᾶ γάρἐστι τῆς ἀ. ἔπη” A.Fr.176, cf. E.Ph.469; “χρᾶσθαι τῇ ἀ.” Hdt.1.116; “εἰπεῖν τὴν ἀ.” Id.6.69; “ἡ ἀ. περί τινος” Th.4.122, S. Tr.91; ἀ. ἔχεινto be true, Arist.Pol.1281a42: pl., “ταῖς ἀ. χρῆσθαι” Isoc.9.5; “τὰς ἀ. λέγειν” Men.87,925; “τὰς ἀ. ἀκοῦσαι τῶν γενομένων” Alcid.Od.13:—Ἀλήθεια or περὶ Ἀληθείας, title of works by Protag., Pl.Tht.161c, Cra.391c; by Antipho Soph., FOxy.1364, cf. Hermog. Id.2.11, etc.
2. after Hom. also truth, reality, opp. appearance, “σὺν ἀλαθείᾳ καλῶν” B.3.96; “ἡ ἀ. τῶν πραχθέντων” Antipho 2.4.1; “τῶν ἔργων ἡ ἀ.” Th.2.41; “μιμήματα ἀληθείας” Pl.Plt.300c:— in adverb. usages, τῇ ἀ.in very truth, Th.4.120, etc.; “ταῖς ἀ.” Isoc.15.283, cf. Philem.130, Plb.10.40.5, Babr.75.20; rarely (without the Art.) “ἀληθείᾳ” Pl.Prt.343d:—with Preps., “ἐν τῇ ἀ.” Pl.La.183d; ἐπὶ τῆς ἀληθείαςκαὶ τοῦ πράγματος in truth and reality, D.21.72; ἐπ᾽ ἀληθείᾳ for the sake of truth, A.Supp. 628, Ar.Pl.891; also, according to truth and nature, Theoc.7.44:—“μετ᾽ ἀληθείας” X.Mem.2.1.27, D.2.4:— “κατὰτὴν ἀ.” Isoc.1.2.46, etc.; “κατ᾽ ἀλήθειον” Arist.Pol.1278b33, etc.:— “ξὺν ἀληθείᾳ” A.Ag.1567:—“πρὸς ἀλήθειαν” D.S.5.67, etc.
III. *)a. personified, Emp.1, Parm.1.29, etc.
A.forgetting, forgetfulness, personified in Hes. Th.227; “μηδέ σε λήθη αἱρείτω” Il.2.33; [“Περσεφόνη] βροτοῖς παρέχει λήθην, βλάπτουσα νόοιο” Thgn.705; “κακοῦ λ.” S.Ph.878, cf.E.Ba.282, Or.213; λήθην ποιεύμενος τά μιν ἐόργεεforgetting . . , Hdt.1.127; “λ. ποιεῖν τινος” S.Fr.259; “Λήθην . . κωφήν, ἄναυδον” Id.Fr.670; “χρόνος πάντα . . ἐς λ. ἄγει” Id.Fr.954; “τῶν ἰδίων λ. λαβών” Timocl.6.5, cf. Phld. Rh.1.254 S.; “τῶν αὑτοῦ κακῶν ἐπάγεσθαι λ.” Men.467; “παρέχειν” Pl. Phdr.275a; “ἐμποιεῖν” Id.Phlb.63e; “λήθην ἐμποιῆσαι τῶνπεπραγμένων” Isoc.1.8; “εἰς λήθην ἐμβαλεῖν τινα” Aeschin.3.205; λήθηλαμβάνει, ἔχει τινά, Th.2.49, D.18.283; “λήθη τινὸς ἐγγίγνεταί τινι” X.Mem.1.2.21; εἰς λ. ἀφιγμένα forgotten, Phld.Ir.p.19 W.
II. after Hom., of a place of oblivion in the lower world, “Λήθης δόμοι” Simon.184.6; “τὸ Λήθης πεδίον” Ar.Ra.186; “τὸ τῆς Λ. π.” Pl.R.621a, D.H.8.52; “Λ. ὕδωρ” Luc.DMort.13.6, Paus.9.39.8, Aesop.168; also, ὁ τῆςΛήθης ποταμός, of the river Λιμαίας in Lusitania, Str.3.3.4, 5, cf. App.Hisp.73 (71). (Λήθη as pr. n. of a river is not found.)
Henry George Liddell. Robert Scott. A Greek-English Lexicon. revised and augmented throughout by. Sir Henry Stuart Jones. with the assistance of. Roderick McKenzie. Oxford. Clarendon Press. 1940.
“One of the grand fundamental principles of Mormonism is to receive truth, let it come from where it may.”Joseph Smith, History of the Church, 5:499
“I advise all to go on to perfection, and search deeper and deeper into the mysteries of Godliness.” Joseph Smith, Discourses of the Prophet Joseph Smith, p. 364
9 We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. Article of Faith 9
“How can we have freedom of religion if we are not free to compare honestly, to choose wisely, and to worship according to the dictates of our own conscience? While searching for the truth, we must be free to change our mind—even to change our religion—in response to new information and inspiration… One’s religion is not imposed by others. It is not predetermined. It is a very personal and sacred choice, nestled at the very core of human dignity.”-Russell M. Nelson, “Freedom to Do and Be”, International Scientific and Practical Conference, “Religious Freedom: Transition and Globalization”
SURELY, there is a spirit in man and the breath of Shaddai gives them understanding.
1 Verily, thus saith the Lord: It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am;
23:13: "How terrible it will be for you, scribes and Pharisees, you hypocrites! You shut the door to the kingdom from heaven in people's faces. You don't go in yourselves, and you don't allow those who are trying to enter to go in.
23"Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices--mint, dill and cummin. But you have neglected the more important matters of the law--justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former.
24 You blind guides! You strain out a gnat but swallow a camel.
International Standard Version
TS ELLiot Poem
With the drawing of this Love and the voice of this Calling
We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
Through the unknown, unremembered gate
When the last of earth left to discover
Is that which was the beginning;
At the source of the longest river
The voice of the hidden waterfall
And the children in the apple-tree
Not known, because not looked for
But heard, half-heard, in the stillness
Between two waves of the sea.
Quick now, here, now, always
A condition of complete simplicity
(Costing not less than everything)
~ T.S. Eliot, Little Gidding
"Every mind must
make its choice between
truth and repose.
It cannot have both.
Ralph Waldo Emmerson
The truth is alwavs
the strongest argument.
"In a time of deceit,
telling the truth is
a revolutionary act."
Better to be slapped with the truth than kissed with a lie. Russian Proverb
The pursuit of truth is the only pursuit worthy of a hero. Giordiano Bruno
1. Oh say, what is truth? ’Tis the fairest gem
That the riches of worlds can produce,
And priceless the value of truth will be when
The proud monarch’s costliest diadem
Is counted but dross and refuse.
2. Yes, say, what is truth? ’Tis the brightest prize
To which mortals or Gods can aspire.
Go search in the depths where it glittering lies,
Or ascend in pursuit to the loftiest skies:
’Tis an aim for the noblest desire.
3. The sceptre may fall from the despot’s grasp
When with winds of stern justice he copes.
But the pillar of truth will endure to the last,
And its firm-rooted bulwarks outstand the rude blast
And the wreck of the fell tyrant’s hopes.
4. Then say, what is truth? ’Tis the last and the first,
For the limits of time it steps o’er.
Tho the heavens depart and the earth’s fountains burst,
Truth, the sum of existence, will weather the worst,
Eternal, unchanged, evermore.
Written By: John Jaques
And we're caught up in the crossfire
Of Heaven and Hell
And we're searching for shelter
Tell the devil that he can go back from where he came
And when the hardest part is over we'll be here
And our dreams will break the boundaries of our fears
Boundaries of our fears
Songwriters: Brandon Flowers
Crossfire lyrics © Universal Music Publishing Group
c. 1200, religioun, "state of life bound by monastic vows," also "action or conduct indicating a belief in a divine power and reverence for and desire to please it," from Anglo-French religiun (11c.), Old French religion, relegion "piety, devotion; religious community," and directly from Latin religionem(nominative religio) "respect for what is sacred, reverence for the gods; conscientiousness, sense of right, moral obligation; fear of the gods; divine service, religious observance; a religion, a faith, a mode of worship, cult; sanctity, holiness," in Late Latin "monastic life" (5c.).
This noun of action was derived by Cicero from relegere "go through again" (in reading or in thought), from re- "again" (see re-) + legere "read" (see lecture (n.)). However, popular etymology among the later ancients (Servius, Lactantius, Augustine) and the interpretation of many modern writers connects it with religare "to bind fast" (see rely), via the notion of "place an obligation on," or "bond between humans and gods." In that case, the re- would be intensive. Another possible origin is religiens "careful," opposite of negligens.
In English, the meaning "particular system of faith in the worship of a divine being or beings" is by c. 1300; the sense of "recognition of and allegiance in manner of life (perceived as justly due) to a higher, unseen power or powers" is from 1530s.
word-forming element meaning "back, back from, back to the original place;" also "again, anew, once more," also conveying the notion of "undoing" or "backward," etc. (see sense evolution below), c. 1200, from Old French re- and directly from Latin re- an inseparable prefix meaning "again; back; anew, against."
Watkins (2000) describes this as a "Latin combining form conceivably from Indo-European *wret-, metathetical variant of *wert- "to turn." De Vaan says the "only acceptable etymology" for it is a 2004 explanation which reconstructs a root in PIE *ure "back."
In earliest Latin the prefix became red- before vowels and h-, a form preserved in redact, redeem, redolent, redundant, redintegrate, and, in disguise, render (v.). In some English words from French and Italian re- appears as ra- and the following consonant is often doubled (see rally (v.1)).
The many meanings in the notion of "back" give re- its broad sense-range: "a turning back; opposition; restoration to a former state; "transition to an opposite state." From the extended senses in "again," re- becomes "repetition of an action," and in this sense it is extremely common as a formative element in English, applicable to any verb. OED writes that it is "impossible to attempt a complete record of all the forms resulting from its use," and adds that "The number of these is practically infinite ...."
Often merely intensive, and in many of the older borrowings from French and Latin the precise sense of re- is forgotten, lost in secondary senses, or weakened beyond recognition, so that it has no apparent semantic content (receive, recommend, recover, reduce, recreate, refer, religion, remain, request, require). There seem to have been more such words in Middle English than after, e.g. recomfort (v.) "to comfort, console; encourage;" recourse (n.) "a process, way, course." Recover in Middle English also could mean "obtain, win" (happiness, a kingdom, etc.) with no notion of getting something back, also "gain the upper hand, overcome; arrive at;" also consider the legal sense of recovery as "obtain (property) by judgment or legal proceedings."
And, due to sound changes and accent shifts, re- sometimes entirely loses its identity as a prefix (rebel, relic, remnant, restive, rest (n.2) "remainder," rally (v.1) "bring together"). In a few words it is reduced to r-, as in ransom (a doublet of redemption), rampart, etc.
Prefixed to a word beginning with e, re- is separated by a hyphen, as re-establish, re-estate, re-edify, etc. ; or else the second e has a dieresis over it: as, reëstablish, reëmbark, etc. The hyphen is also sometimes used to bring out emphatically the sense of repetition or iteration : as, sung and re-sung. The dieresis is not used over other vowels than e when re is prefixed : thus, reinforce, reunite, reabolish. [Century Dictionary, 1895]
c. 1300, "written works, literature;" late 14c., "learning from books," from Medieval Latin lectura"a reading," from Latin lectus, past participle of legere "to read," originally "to gather, collect, pick out, choose" (compare elect), from PIE root *leg- (1) "to collect, gather," with derivatives meaning "to speak (to 'pick out words')." Thus to read is, perhaps, etymologically, to "pick out words."
The sense of "a reading aloud, action of reading aloud" (either in divine worship or to students) in English emerged early 15c. That of "a discourse on a given subject before an audience for purposes of instruction" is from 1530s. Meaning "admonitory speech given with a view to reproof or correction" is from c. 1600. Lecture-room is from 1793; lecture-hall from 1832. In Greek the words still had the double senses relating to "to speak" and "to gather" (apologos "a story, tale, fable;" elaiologos "an olive gatherer").