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Prayer – Seeing Things from God's Perspective I Like Flying (In a Plane
Prayer – Seeing Things from God’s Perspective I like flying (in a plane, of course). It gives me a new perspective. From thousands of feet up I can see snow-capped mountains, arid deserts dissected by dry watercourses, cultivated fields in neat rows, meandering rivers, busy highways, rugged coastlines, clouds, beautiful sunrises and sunsets, and occasionally other aircraft. I have flown on and off most of my adult life and, with a few exceptions, have enjoyed it. But from time to time I think about where I am. From the relative comfort (never easy because I have long legs) of a spacious wide-body jet, watching a recent movie or interpreting airline food, it is easy to think that we and our fellow-passengers are alone, safe and in a “big space”. It is easy to forget that, from 40,000 feet, the reason the landscape below seems so small is that we are a long way above the surface of the earth. From the vantage point of someone on the ground looking up at the jet passing overhead, we are a long way up, and the aircraft looks very, very small in a huge expanse of nothing. We are vulnerable, to the elements, the reliability of the plane and the potential for mechanical or pilot error. We make an assumption that we will reach our destination, and forget that such a conclusion is only our perspective, which may turn out not to be correct after all. Witness the recent disappearance and protracted search for Malaysia Airlines flight 370. When there is turbulence, our perspective can change quickly; we recall airline accidents attributed to clear air turbulence, severe tropical storms, lightning (I have been in a plane struck by lightning, when the electrical systems appeared to fail, for a few long seconds) or engine problems. -
Is Saving Lives Your Task Or God's? Religiosity, Belief in God, and Moral Judgment
Judgment and Decision Making, Vol. 12, No. 3, May 2017, pp. 280–296 Is saving lives your task or God’s? Religiosity, belief in god, and moral judgment Netta Barak-Corren∗ Max H. Bazerman† Abstract Should a Catholic hospital abort a life-threatening pregnancy or let a pregnant woman die? Should a religious employer allow his employees access to contraceptives or break with healthcare legislation? People and organizations of faith often face moral decisions that have significant consequences. Research in psychology found that religion is typically associated with deontological judgment. Yet deontology consists of many principles, which may, at times, conflict. In three studies, we design a conflict between moral principles and find that the relationship between moral judgment and religiosity is more nuanced than currently assumed. Studies 1 and 2 show that, while religious U.S. Christians and Israeli Jews are more likely to form deontological judgments, they divide between the deontological principles of inaction and indirectness. Using textual analysis, we reveal that specific beliefs regarding divine responsibility and human responsibility distinguish inaction from indirectness deontologists. Study 3 exploits natural differences in religious saliency across days of the week to provide causal evidence that religion raises deontological tendencies on Sundays and selectively increases the appeal of inaction deontology for those who believe in an interventionist and responsible God. Keywords: religion, normative conflict, inaction, indirectness, deontology, utilitarianism, Sunday effect 1 Introduction event, he declared it to be a direct and impermissible abortion and excommunicated Sister McBride. The tension between In late 2010, St. Joseph’s Hospital of Phoenix, Arizona, these positions appears to reflect different moral judgments. -
Understanding the Intelligent Design Creationist Movement: Its True Nature and Goals
UNDERSTANDING THE INTELLIGENT DESIGN CREATIONIST MOVEMENT: ITS TRUE NATURE AND GOALS A POSITION PAPER FROM THE CENTER FOR INQUIRY OFFICE OF PUBLIC POLICY AUTHOR: BARBARA FORREST, Ph.D. Reviewing Committee: Paul Kurtz, Ph.D.; Austin Dacey, Ph.D.; Stuart D. Jordan, Ph.D.; Ronald A. Lindsay, J. D., Ph.D.; John Shook, Ph.D.; Toni Van Pelt DATED: MAY 2007 ( AMENDED JULY 2007) Copyright © 2007 Center for Inquiry, Inc. Permission is granted for this material to be shared for noncommercial, educational purposes, provided that this notice appears on the reproduced materials, the full authoritative version is retained, and copies are not altered. To disseminate otherwise or to republish requires written permission from the Center for Inquiry, Inc. Table of Contents Section I. Introduction: What is at stake in the dispute over intelligent design?.................. 1 Section II. What is the intelligent design creationist movement? ........................................ 2 Section III. The historical and legal background of intelligent design creationism ................ 6 Epperson v. Arkansas (1968) ............................................................................ 6 McLean v. Arkansas (1982) .............................................................................. 6 Edwards v. Aguillard (1987) ............................................................................. 7 Section IV. The ID movement’s aims and strategy .............................................................. 9 The “Wedge Strategy” ..................................................................................... -
Intelligent Design, Abiogenesis, and Learning from History: Dennis R
Author Exchange Intelligent Design, Abiogenesis, and Learning from History: Dennis R. Venema A Reply to Meyer Dennis R. Venema Weizsäcker’s book The World View of Physics is still keeping me very busy. It has again brought home to me quite clearly how wrong it is to use God as a stop-gap for the incompleteness of our knowledge. If in fact the frontiers of knowledge are being pushed back (and that is bound to be the case), then God is being pushed back with them, and is therefore continually in retreat. We are to find God in what we know, not in what we don’t know; God wants us to realize his presence, not in unsolved problems but in those that are solved. Dietrich Bonhoeffer1 am thankful for this opportunity to nature, is the result of intelligence. More- reply to Stephen Meyer’s criticisms over, this assertion is proffered as the I 2 of my review of his book Signature logical basis for inferring design for the in the Cell (hereafter Signature). Meyer’s origin of biological information: if infor- critiques of my review fall into two gen- mation only ever arises from intelli- eral categories. First, he claims I mistook gence, then the mere presence of Signature for an argument against bio- information demonstrates design. A few logical evolution, rendering several of examples from Signature make the point my arguments superfluous. Secondly, easily: Meyer asserts that I have failed to refute … historical scientists can show that his thesis by not providing a “causally a presently acting cause must have adequate alternative explanation” for the been present in the past because the origin of life in that the few relevant cri- proposed candidate is the only known tiques I do provide are “deeply flawed.” cause of the effect in question. -
Atheism AO2 Handout Part 1
Philosophy Of Religion / Atheism AO2 Atheism AO2 Handout Part 1 New Atheism successfully shows the incompatibility of science and religion. Evaluate this view. 1. New Atheists seem to argue that scientific theories are based only on evidence, whilst religion runs away from evidence. The claim is that atheism is rational and scientific while religion is irrational and superstitious. Faith is not an element of science since evidence for a correct conviction compels us to accept its truth. As Dawkins says “Faith is a state of mind that leads people to believe something – it doesn’t matter what – in the total absence of supporting evidence. If there were good supporting evidence, then faith would be superfluous…” However, Alister McGrath points out that such a view “fails to make the critical distinction between the ‘total absence of supporting evidence’ and the ‘absence of totally supporting evidence’.” It is true that some facts about the world have been proved (e.g. the chemical formula for water) but the bigger scientific questions such as is there a Grand Unified Theory that explains everything rely on answers based on the best evidence available but they are not certainties. In future years they may well change as new evidence is considered. As Gauch concluded “Science rests on faith”. Dawkins in his book “The God Delusion” does argue that the existence of God is a testable hypothesis and concludes that the hypothesis is falsifiable. Therefore the hypothesis is open to the scientific method. So here is a New Atheist proponent arguing that that the existence of God is a meaningful hypothesis. -
Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P
Adyar Pamphlets Theories About Reincarnation and Spirits No. 144 Theories About Reincarnation and Spirits by H.P. Blavatsky From The Path, November, 1886 Published in 1930 Theosophical Publishing House, Adyar, Chennai [Madras] India The Theosophist Office, Adyar, Madras. India OVER and over again the abstruse and mooted question of Rebirth or Reincarnation has crept out during the first ten years of the Theosophical Society's existence. It has been alleged on prima facie evidence, that a notable discrepancy was found between statements made in Isis Unveiled, Volume I, pp. 351-2, and later teachings from the same pen and under the inspiration of the same Master.[ See charge and answer, in Theosophist. August 1882] In Isis it was held, reincarnation is denied. An occasional return, only of “depraved spirits" is allowed. ' Exclusive of that rare and doubtful possibility, Isis allows only three cases - abortion, very early death, and idiocy - in which reincarnation on this earth occurs." (“C. C. M." in Light, 1882.) The charge was answered then and there as every one who will turn to the Theosophist of August, 1882, can see for himself. Nevertheless, the answer either failed to satisfy some readers or passed unnoticed. Leaving aside the strangeness of the assertion that reincarnation - i.e., the serial and periodical rebirth of every individual monad from pralaya to pralaya - [The cycle of existence during the manvantara - period before and after the beginning and completion of which every such "Monad" is absorbed and reabsorbed in the ONE -
QUESTION 39 Schism We Next Have to Consider the Vices That Are Opposed to Peace and That Involve Deeds: Schism (Schisma) (Quest
QUESTION 39 Schism We next have to consider the vices that are opposed to peace and that involve deeds: schism (schisma) (question 39); strife (rixa) (question 41); sedition (seditio) (question 42); and war (bellum) (question 40). On the first topic there are four questions: (1) Is schism a special sin? (2) Is schism a more serious sin than unbelief? (3) Do schismatics have any power? (4) Are schismatics appropriately punished with excommunication? Article 1 Is schism a special sin? It seems that schism is not a special sin: Objection 1: As Pope Pelagius says, “Schism (schisma) sounds like scissor (scissura).” But every sin effects some sort of cutting off—this according to Isaiah 59:2 (“Your sins have cut you off from your God”). Therefore, schism is not a special sin. Objection 2: Schismatics seem to be individuals who do not obey the Church. But a man becomes disobedient to the precepts of the Church through every sin, since sin, according to Ambrose, “is disobedience with respect to the celestial commandments.” Therefore, every sin is an instance of schism. Objection 3: Heresy likewise cuts a man off from the unity of the Faith. Therefore, if the name ‘schism’ implies being cut off, then schism does not seem to differ as a special sin from the sin of unbelief. But contrary to this: In Contra Faustum Augustine distinguishes schism from heresy as follows: “Schism is believing the same things as the others and worshiping with the same rites, but being content merely to split the congregation, whereas heresy is believing things that are diverse from what the Catholic Church believes.” Therefore, schism is not a general sin. -
The Prayer of Surrender
THE PRAYER OF SURRENDER I was scheduled to fly from Philadelphia to Pittsburg this week to do a television show. On a good day it takes me about 80 minutes to drive to the Philadelphia airport from my house. Snow flurries were forecast for Tuesday but they weren’t supposed to last. But they did and got heavier and heavier as the morning wore on. I began to worry. I have a disease my children have dubbed, “Worst Case Scenario Disease.” Perhaps you have it too. My mind began imagining the worst things that might happen while I was driving to the airport in the snow. For example, I might miss my plane or it would be cancelled and I wouldn’t be able to get to the television show. Or, I might get in a terrible accident and never make my plane. Or, the plane would crash because the wings got icy. Crazy, I know, but I’m just being real. But the good news is, I have learned how to get myself out of such emotional quicksand and I want to teach you how too. It’s called the prayer of surrender. We all have many desires – good and legitimate desires, nothing God would disapprove of. But what starts to happen to us when our desires get delayed, frustrated or denied? My desire in that moment was to get to the airport, make my plane and fulfill my responsibilities to be on that television show. Perhaps your desire is to have a stress free Christmas, a nice family dinner, a spouse that loves you, children who obey you, and a paycheck that supports your financial obligations. -
Ignatian Contemplation: Imaginative Prayer with Scripture I. Purposes Of
Ignatian Contemplation: Imaginative Prayer with Scripture I. Purposes of this session: A. To experience Ignatian Contemplation. B. To share what we experience with each other. C. To practice leading one of the prayer practices II. Suggested Procedure A. Opening - (5-10-minutes) 1. Light the candle to symbolize God’s presence, God’s desire for us to come to him in prayer, and the Spirit’s work in our hearts as we seek God. 2. Explain the process - You will pray using Ignatian Contemplation, a prayer in which you engage with God using all your senses and imagination followed by a time of sharing as time permits. Ignatian Contemplation is prayer with Scripture. It is meeting God through story. The prayer develops as you “live into” a Scripture story with all your senses and imagination. You become a participant in the story, and you continue in the story in your heart, mind, imagination, spirit and body after the reading ends. You let the Spirit guide the prayer - you don’t force anything to happen - you let it happen to you, within you, around you. You may pray with the same story for many days in a row before you feel the prayer is complete, that God has spoken to you, that you have heard God, and worked through what it means for you. It is a wonderful, rich experience. B. Leading the Prayer Exercise 1. Remind group members of what Ignatian Contemplation is - a prayer form developed by Ignatius of Loyola in the 1500’s to help people come to know Jesus through imaginative interaction with Scripture. -
Ignatius, Prayer and the Spiritual Exercises
IGNATIUS, PRAYER AND THE SPIRITUAL EXERCISES Harvey D. Egan ECAUSE OF HIS EXTRAORDINARY apostolic success, and later that of B the order he founded, Ignatius’ reputation as one of the greatest mystics in the Christian tradition still remains somewhat obscured. When, years ago, I told a friend from a contemplative order that I was writing a book centred on Ignatius’ mysticism, he all but denied that Ignatius had a mystical side.1 Ignatius’ life, however, was profoundly affected by four foundational mystical events: his conversion experience while recovering at Loyola from the Pamplona battlefield injury; an experience of the Virgin Mary during that same recuperation which confirmed his desire to live a chaste life henceforth; the subsequent enlightenment at the River Cardoner; and his vision at La Storta leading him to a mysticism of service.2 In addition, God blessed him with numerous extraordinary secondary mystical phenomena. And one of the purest examples of the direct reporting of mystical experiences in Christian history can be found in Ignatius’ short Spiritual Diary. This extraordinary document contains irrefutable evidence of Ignatius’ deeply trinitarian, Christ-centred, Marian reverential love, and of the priestly, eucharistic and apostolic aspects of his mysticism. Also permeating it is a profoundly mystical emphasis on discernment, visions, intellectual and affective mystical events, somatic phenomena, mystical tears and mysterious loquela—a phenomenon consisting of different levels of inner words saturated with meaning, tones, rhythm and music. Bernard of Clairvaux, John of the Cross and others in the Christian tradition emphasized mystical bridal sleep—that is, swooning lovingly in God’s embrace at the centre of the soul—as the most valuable way of serving God, the Church and one’s neighbour. -
Religion–State Relations
Religion–State Relations International IDEA Constitution-Building Primer 8 Religion–State Relations International IDEA Constitution-Building Primer 8 Dawood Ahmed © 2017 International Institute for Democracy and Electoral Assistance (International IDEA) Second edition First published in 2014 by International IDEA International IDEA publications are independent of specific national or political interests. Views expressed in this publication do not necessarily represent the views of International IDEA, its Board or its Council members. The electronic version of this publication is available under a Creative Commons Attribute-NonCommercial- ShareAlike 3.0 (CC BY-NC-SA 3.0) licence. You are free to copy, distribute and transmit the publication as well as to remix and adapt it, provided it is only for non-commercial purposes, that you appropriately attribute the publication, and that you distribute it under an identical licence. For more information on this licence visit the Creative Commons website: <http://creativecommons.org/licenses/by-nc-sa/3.0/> International IDEA Strömsborg SE–103 34 Stockholm Sweden Telephone: +46 8 698 37 00 Email: [email protected] Website: <http://www.idea.int> Cover design: International IDEA Cover illustration: © 123RF, <http://www.123rf.com> Produced using Booktype: <https://booktype.pro> ISBN: 978-91-7671-113-2 Contents 1. Introduction ............................................................................................................. 3 Advantages and risks ............................................................................................... -
ABORIGINAL BELIEFS and REINCARNATION Marjorie Crawley
ABORIGINAL BELIEFS AND REINCARNATION Marjorie Crawley Although reincarnation has been believed over thousands of years among a variety of widely dispersed cultures, apart from the Celtic heritage of many Europeans it is not a concept that is part of our European Australian understanding of the nature of man and his relation- ship to the world. In recent years, however, with the intrusion of Eastern religions, we have been given more opportunity to attempt to understand, if not accept, categories of thought foreign to our own, yet difficulties in understanding the concept of reincarnation persist. For it has been expressed in doctrines that have changed according to the understanding of wisdom, and the needs of the people during the passing ages, even within the same religious tradition. There is also doubt as to whether it was correct to attribute reincarnation beliefs to some cultures, pointing to an indescision as to what counts as evidence and how to interpret it. 1 It is not surprising therefore, to find conflict of opinion as to whether the Aranda believe in reincarnation. Early this century, Baldwin Spencer and F.J. Gillen were cited for the affirmative, and Carl Strehlow for the negative. 2 More recently, T.G.H. Strehlow supported the view, The father of the young initiate then takes the hand of his son, leads him to the cluster, and places the smooth round stone into his hands. Having obtained permission of the other old men present, he tells his son: 'This is your own body from which you have been reborn. It is the true body of the great Tjenterama, the chief of the Ilbalintja storehouse ..