If I won't talk

then I choose the non-spoken

letting life be

not mumbling 'bout what is or isn't

The still-word will die

and I'll die holding it in

Mine is the choice

I will die staying the course

*Thoughts of Mircea Eliade [syntactically modified]: 

  -For Judaism, time has a beginning and will have an end.  The idea of cyclic time is left behind.  Yahweh no longer manifests God's Self  in cosmic time (like the gods of other religions) but in a historical time, which is irreversible.  Each new manifestation of Yahweh in history is no longer reducible to an earlier manifestation.  The fall of Jerusalem expresses Yahweh's wrath against God's people, but it is no  longer the same wrath that Yahweh expressed by the fall of Samaria. God's gestures are personal interventions in history and reveal their deep meaning only for God's people, the people that Yahweh had chosen.  Hence the historical event acquires a new dimension; it becomes a theophany.

  -Christianity goes even further in valorizing historical time.  Since God was incarnated, that is, since God took on a historically conditioned human existence, history acquires the possibility of being sanctified.  The illud tempus evoked by the Gospels is a clearly defined historical time - the time in which Pontius Pilate was Governor of Judea - but it was sanctified by the presence of Christ. When a Christian of our day participates in liturgical time, they recover the illud tempus in which Christ lived, suffered, and rose again - but it is no longer a mythical time, it is the time when Pontius Pilate governed Judea.  For the Christian, too, the sacred calender indefinitely rehearses the same events of the existence of Christ - but these events took place in history; they are no longer facts that happened at the origin of time, "in the beginning."  (But we should add that, for the Christian, time begins anew with the birth of Christ, for the Incarnation establishes a new situation of humankind in the cosmos).  This is as much as to say that history reveals itself to be a new dimension of the presence of God in the world.  History becomes sacred history once more - as it was conceived, but in a mythical perspective, in primitive and archaic religions.

  -Christianity arrives, not at a philosophy but at a theology of history.  For God's interventions in history, and above all God's Incarnation in the historical person of Jesus Christ, have a transhistorical purpose - the salvation of humankind.