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A free floating commentary on culture, politics, economics, and religion based on a passionate commitment to the truth and a desire graciously to refute that which is contrary to it….
"He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."
--Titus 1:9, Revised Standard Version
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Some years ago I got into a rather tense conversation with a couple of students in the office of the English department. We were talking about The Lord of the Rings, and I remarked that nothing like it could be written now, because our culture—for want of a better word, I must use the word "culture" to describe our mass habits, after the reality of culture has withered away—no longer possesses a vision of the world and of man that would sustain such a work. Tolkien himself could write his trilogy only because he was something of an anachronism, as he was steeped in the medieval epics—the sagas of Snorri Sturluson, the Finnish Kalevala, the Nibelungenlied, Beowulf, and so forth—and was a devout Catholic, seeing all things by the light of revelation and three thousand years of meditation upon the ways of God to man.
The students resisted. No youngster likes to hear that he lives in an age of decline and decrepitude. But over the years I've grown more convinced that my hunch was correct. Not only about the decrepitude—the palsy of the soul that mistakes cynicism for sophistication, and cold-hearted lust for love. Consider the ringing verse from Isaiah: "For my ways are not your ways, nor are my thoughts your thoughts, saith the Lord. For as high as the heavens are above the sea, so far are my ways from your ways, and my thoughts from your thoughts."
That's a verse that would set Homer himself to thinking. It expresses the vast distance between the divine and the human. But it is also addressed to man: it is a clarion call for man to set out on a journey to cross that distance, even as God reaches out to man in the events of human life. The sentiment on the part of the prophet is not despair but fear and wonder, and the appeal of an adventure in being itself.
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But there is a deeper reason for its decline. At least in Western Europe and North America, most of us now tend to conceive of reason and religion as belonging to distinct and even incompatible domains. Modern believers, irrespective of confession, pattern themselves after the Protestant model: religion has withdrawn into a space of privacy and irrationality where its truth must be accepted not on the basis of philosophical argument but on faith alone. Atheists and theists, even if they disagree about everything else, agree that God and Reason belong in different houses; their quarrel is about the legitimacy of each domain and their possible relations, not the separation between them. In the concluding pages of his book, [Carlos] Fraenkel offers the exceedingly curious suggestion that modern theorists of liberalism such as John Rawls still cleave to the interpretative principle of philosophical religion: Rawls held that religious citizens should be permitted to participate in liberal deliberation, provided that they translate their claims into the neutral language of public reason. Here Fraenkel pushes too far, since the translation proviso is meant to expose a non-religious rationality behind religions rather than a common religious core.
This breakup of the old philosophical union between God and Reason is another name for the great disentanglement in the history of ideas that some theorists still call secularization. The breakup may strike us as irrevocable. But if Fraenkel is right, then the story of philosophical religion reveals a painful irony: the democratic sentiments that now inhibit us from distinguishing between non-philosophers and philosophers have also made it increasingly difficult for us to look past the literal contents of various religious traditions to a shared philosophical commitment within. Our own egalitarianism, in other words, is an obstruction to the kind of contextualist pluralism once upheld by the most subtle thinkers of the Abrahamic religions. The most zealous advocates for religion today are populists and literalists, and they have abandoned the principles of interpretation that made philosophical religion a possibility. Nathan’s is a lonely voice in the midst of war.
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ot faith? Peter Boghossian says get rid of it.
Boghossian is a philosophy instructor and author of a wildly popular new book, “A Manual for Creating Atheists,” that seeks to equip nonbelievers like him with the skills to convince believers to abandon their faith.
And while the book is sure to upset many religious people and even some atheists, it may signal a change in the way atheists engage believers. Unlike previous best-selling atheists Richard Dawkins, Sam Harris and Christopher Hitchens, Boghossian wants his readers to refrain from high-decible attacks against God and, instead, home in on faith.
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To unpack the contemporary conception and experience of risk, [Deborah] Lupton relies heavily on the work of Mary Douglas, not only her Risk and Blame: Essays in Cultural Theory and Risk and Culture: An Essay on the Selection of Technological and Environmental Dangers (with Aaron Wildavsky), but Douglas’s earlier classic Purity and Danger: An Analysis of Concepts of Pollution and Taboo....
One of Lupton’s most interesting chapters (8) is an excursion into the pleasures of risk. “Edgework” like sky-diving and rock-climbing and fight-clubbing bolsters a sense of masculinity for desk-chained men, and represents an effort to escape the control and predictability of modernity. Sexual transgression and shock have the same effect, producing not anxiety and fear but the carnivalesque exhilaration of breaking through settled boundaries. - See more at: http://www.firstthings.com/blogs/leithart/2013/11/14/risk/#sthash.qElp4YSO.dpuf
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But if they campaign for a reform that frees them, and "first-class minds" like them, to take drugs, they are also campaigning for a reform that frees everyone else. That means it frees - or withdraws protection from - the beaten and rejected child of a shattered home on the squalid estate, the school failure, the unemployable young man in the post-industrial desert, the young mother living on benefits and, eventually, her children. And they are campaigning, in effect, for more people to use drugs which can, quite capriciously and unpredictably, destroy their users' mental health. So for their own convenience and peace of mind, they are willing to condemn unknown numbers of others to possible disaster. This can hardly be called a selfless action.
Finally, we are not islands. If we risk destroying ourselves (as I believe we do if we use drugs) then we risk gravely wounding those who love us and care for us. For me this is a profound individual contract. It is one that will be understood most readily by the parents of adolescent children, children who have a sort of independence but often lack the experience to use it aright. If the law makes light of those parents' concerns, and refuses to support them, what argument can they use to dissuade their young from taking a path that might well lead to permanent self-destruction?
My case will I think be readily understood by the parents of children who are already destroying themselves with drugs of any kind.
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...the crisis in the humanities is no more reducible to low enrollments in the humanities at a subset of schools than the 2008 economic crisis was reducible to the risky behavior of a few financial firms. Rather, the devaluing of the humanities -- even if it is only at the "top" -- is a symptom and cause of a crisis in our public sphere: a cultural recession.
Like our current economic one, this recession has not meted out punishment fairly. The Great Recession did not herald the end of haute couture and multimillion-dollar condos -- even though consumer spending plummeted and the housing bubble burst. So too the cultural recession does not entail the end of our culture of letters and its institutions.
There still are, and will remain, elite institutions and publications, and hence kinds of discourse prerequisite for participation in various cultural and political spheres. And there are, and will remain, readers and writers willing and able to participate in them. But participation is no longer part and parcel of being an informed citizen. The requisite skills and a common knowledge base can no longer be taken for granted.
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Millibeth Currie, a nationally board-certified teacher who chairs the science department at Moultrie Middle School, was involved in the first phase of the standards review this go-round.
“Science is everywhere. It’s explaining our system of our universe that exists right now,” which means a student’s family background or philosophy or religion doesn’t even factor into the equation.
When religious concerns are raised, “I kind of neutralize it. There’s no way of being able to answer who’s right or who’s wrong” among different religions, she said. “The focus should be on discovering the commonalities in our universe.”
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Reader question from John Blaxland: Given how little we know about the universe, how can we possibly be sure there is no God?
There are all sorts of things we can't be sure of--we can't be sure there are no leprechauns and fairies. Science in the future is going to be revealing all sorts of things which we have no idea of at present, but it's extremely unlikely that it would happen to home in on an idea from a Bronze Age tribe in the desert.
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When you accumulate books there is always that one which you’ve meant to read for the longest time. For whatever reason, call it grace or luck, you pick it up one day and spend the rest of the week (month, year) kicking yourself for not reading it earlier.
I’m presently kicking myself for not picking up Albert Borgmann’s Crossing the Posmodern Divide before Monday....
Read it all.
Sometimes faith is used as an alternative to reason, a way to designate (and sometimes denigrate) beliefs that are aren't based on arguments or evidence, or that aren't assessed critically. On this view, science and faith almost certainly conflict; science is all about arguments, evidence and critical assessment.
At the other extreme, faith can simply mean something like a guiding assumption or presupposition, and on this view, science does require faith. Science as an enterprise is based on the premise that we can generalize from our experience, or as "The Mathematician" put it, that induction works.
Somewhere in between these extremes are the more interesting possibilities. In , I discussed one proposal for how to think about faith, an idea from philosopher Lara Buchak: that faith involves committing to act as if some claim is true without first requiring the examination of further evidence that could bear on the claim....
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Jean Bethke was born on Jan. 6, 1941, in Timnath, Colo. (population 185), a farming town north of Denver. She was the oldest of five children of Paul and Helen Bethke, descendants of German immigrants from Russia, and grew up in nearby Fort Collins, Colo., where her father, a schoolteacher, principal and later school superintendent, had moved the family.
When Jean contracted polio, she and her mother moved to Denver for treatment. Her mother worked at the hospital to be nearby and helped Jean get back on her feet despite a prognosis that she would never walk again....
Dr. Elshtain said she took on [the task of her book “Just War Against Terror: The Burden of American Power in a Violent World”] for both intellectual and personal reasons. She wrote the book, she said, “because I have been provoked by much of what has been written and said about terrorism and our response to it; because September 11, 2001, reminded me of what it means to be an American citizen; because I come from a small people, Volga Germans, who would have been murdered or exiled had they remained in Russia rather than making the wrenching journey to America.”
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Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Marriage & Family Philosophy Religion & Culture * Theology Ethics / Moral Theology Seminary / Theological Education
[Howard] Wettstein didn't return to religion by believing but by coming to stand in awe of God. How important is it to know what God is like when you love God? Is it possible to stand in awe of God without believing in God? Wettstein believes that it is: "In prayer … I have the sense of the presence of the divine, of making contact. But ask me about the party on the other end of the line and one of two things will happen: either I will beg to be excused for not having much to say, or else we will have a very long talk about how difficult a matter it is that is in question."
Over the course of the book it is plain that while Wettstein does not want to say much about God, he has a lot to say about this difficult matter of religion. And not being willing to say much about God is not the same as saying nothing about God. If anything, Wettstein's reluctance to make positive claims about God helpfully refocuses our attention, diverting it from metaphysical proofs to the practices of awe and worship. Wettstein's thinking is reminiscent of the spirit of historians and classicists who are haunted by the thought that we have not yet plumbed all the depths of the ancient world.
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The traditional view of creativity is that it is unstructured and doesn't follow rules or patterns. Would-be innovators are told to "think outside the box," "start with a problem and then brainstorm ideas for a solution," "go wild making analogies to things that have nothing to do with your product or service."
We advocate a radically different approach: thinking inside the proverbial box, not outside of it. People are at their most creative when they focus on the internal aspects of a situation or problem—and when they constrain their options rather than broaden them. By defining and then closing the boundaries of a particular creative challenge, most of us can be more consistently creative—and certainly more productive than we are when playing word-association games in front of flip charts or talking about grand abstractions at a company retreat.
Our method works by taking a product, concept, situation, service or process and breaking it into components or attributes. Using one of five techniques, innovators can manipulate the components to create new-to-the-world ideas that can then be put to valuable use.
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After France's first same-sex marriage, and a vote in the UK Parliament which puts England and Wales on course for gay weddings next summer, two US Supreme Court rulings expected soon could hasten the advance of same-sex marriage across the Atlantic. But some gay people remain opposed. Why?
"It's demonstrably not the same as heterosexual marriage - the religious and social significance of a gay wedding ceremony simply isn't the same."
Jonathan Soroff lives in liberal Massachusetts with his male partner, Sam. He doesn't fit the common stereotype of an opponent of gay marriage.
But like half of his friends, he does not believe that couples of the same gender should marry.
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Filed under: * Culture-Watch Law & Legal Issues Philosophy Psychology Religion & Culture Sexuality --Civil Unions & Partnerships * International News & Commentary America/U.S.A. England / UK Europe * Religion News & Commentary Other Faiths Secularism * Theology
Human Beings do not just make killer apps. We are killer apes. We are nasty, aggressive, violent, rapacious hominids, what John Gray calls in his widely read 2002 book, Straw Dogs, homo rapiens. But wait, it gets worse. We are a killer species with a metaphysical longing, ceaselessly trying to find some meaning to life, which invariably drives us into the arms of religion. Today’s metaphysics is called “liberal humanism,” with a quasi-religious faith in progress, the power of reason and the perfectibility of humankind. The quintessential contemporary liberal humanists are those Obamaists, with their grotesque endless conversations about engagement in the world and their conviction that history has two sides, right and wrong, and they are naturally on the right side of it.
Gray’s most acute loathing is for the idea of progress, which has been his target in a number of books, and which is continued in the rather uneventful first 80 pages or so of The Silence of Animals. He allows that progress in the realm of science is a fact. (And also a good: as Thomas De Quincey remarked, a quarter of human misery results from toothache, so the discovery of anesthetic dentistry is a fine thing.) But faith in progress, Gray argues, is a superstition we should do without. He cites, among others, Conrad on colonialism in the Congo and Koestler on Soviet Communism (the Cold War continues to cast a long shadow over Gray’s writing) as evidence of the sheer perniciousness of a belief in progress. He contends, contra Descartes, that human irrationality is the thing most evenly shared in the world. To deny reality in order to sustain faith in a delusion is properly human. For Gray, the liberal humanist’s assurance in the reality of progress is a barely secularized version of the Christian belief in Providence.
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We live in a relentlessly commercial culture, so it’s natural that many people would organize their lives in utilitarian and consequentialist terms. But it’s possible to get carried away with this kind of thinking — to have logic but no wisdom, to become a specialist without spirit.
Making yourself is different than producing a product or an external outcome, requiring different logic and different means. I’d think you would be more likely to cultivate a deep soul if you put yourself in the middle of the things that engaged you most seriously. If your profoundest interest is dying children in Africa or Bangladesh, it’s probably best to go to Africa or Bangladesh, not to Wall Street.
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...all this elite pressure wouldn’t have worked even ten years ago, and certainly not twenty or thirty years ago. How could what then seemed a settled conviction about sexuality (or prejudice, if you wish) disappear so fast?
[ Brendan ] O’Neill has an answer, which seems to me correct. The non-elites proved susceptible to such pressures for a reason, he notes. “The fragility of society’s attachment to traditional marriage itself, to the virtue of commitment, has also been key to the formulation of the gay-marriage consensus. Indeed, it is the rubble upon which the gay-marriage edifice is built.”
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We are becoming a society in which “choice” and self-defined identities trump once-common values and traditional beliefs. But contrary to the rhetoric of its defenders, this shift is not a simple advance for freedom. The privileging of “choice” above all else in fact requires re-engineering the human person and society as a whole, and this will inevitably involve a great deal of coercion.
Wesley J. SmithThis shift, if it didn’t begin with Roe v. Wade, could be said to have been dramatically accelerated by it. Despite continuing opposition by over 50 percent of the American people, abortion is now universally available, in some places through the ninth month. Two states have legalized assisted suicide for the terminally ill—once strictly prohibited by the Hippocratic Oath. Now, some doctors actively collaborate in lethally overdosing their patients.
Advocacy for legalizing “after birth” abortion—e.g., infanticide—as a natural extension of the abortion right is growing more prominent, and not just among acolytes of Princeton’s Peter Singer. A Florida Planned Parenthood representative, opposing a bill that would require medical treatment for an infant who survives abortion, said the choice to care for the child should be a private one made between a mother and her doctor.
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Filed under: * Culture-Watch Children History Law & Legal Issues Life Ethics Philosophy Psychology Religion & Culture Science & Technology Young Adults * Religion News & Commentary Other Faiths Secularism * Theology Anthropology Ethics / Moral Theology
[BOB] FAW: Now the former law school dean and distinguished legal scholar has written a most unusual book: “Baseball as a Road to God.” That’s right, baseball.
[John] SEXTON: The similarities between baseball and religion abound. The ballpark as cathedral; saints and sinners; the curses and blessings. But then what I’m arguing is beyond that surface level, there’s a fundamental similarity between baseball and religion which goes to the capacity of baseball to cause human beings, in a context they don’t think of as religious, to break the plane of ordinary existence into the plane of extraordinary existence.
FAW: John Sexton says that what happens here is more than just a game—that it reveals a dimension beyond the eyes and mind letting us, in his words, “see through to another, sacred space”—what John Sexton calls “the ineffable.”
Read or watch it all.
Donald Kagan is engaging in one last argument. For his "farewell lecture" here at Yale on Thursday afternoon, the 80-year-old scholar of ancient Greece—whose four-volume history of the Peloponnesian War inspired comparisons to Edward Gibbon's Roman history—uncorked a biting critique of American higher education.
Universities, he proposed, are failing students and hurting American democracy. Curricula are "individualized, unfocused and scattered." On campus, he said, "I find a kind of cultural void, an ignorance of the past, a sense of rootlessness and aimlessness." Rare are "faculty with atypical views," he charged. "Still rarer is an informed understanding of the traditions and institutions of our Western civilization and of our country and an appreciation of their special qualities and values." He counseled schools to adopt "a common core of studies" in the history, literature and philosophy "of our culture." By "our" he means Western....
Mr. Kagan offers another explanation. "You can't have a fight," he says one recent day at his office, "because you don't have two sides. The other side won."
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Like some of his previous books it is set around a dialogue between two characters. This time both characters are fully fictional and set in the year 1977. Libby Rawls is a young women that is a nominal Christian and a skeptic. The other is “Mother” an older mixed-race women who is willing to lead Libby along these steps of a Jacob’s Ladder. Each day they discuss a subject where the subjects build on each other leading to further truth. These two characters are also involved in his novel “An Ocean Full of Angels.”
This book takes a building block approach to understanding the faith and starts at what might seem to be an odd first step of “passion.” While common philosophical ideas are discussed it is also not standard apologetic fare and mostly deals with natural theology. The conversational dialogue mostly adds to the book and the back and forth between the two women helps to illustrate points. Some of the use of coincidences in the book are a bit heavy-handed at times. Also evident is Kreeft’s playful humor which was used at times and contributed to the banter between the two women.
Read it all.
Life is difficult. It can knock you down. Sometimes, an entire nation gets knocked down.
First it was Boston. Some mad man (or men) lays waste to one of America's most hallowed sporting events — the Boston Marathon. Sidewalks that should have been covered with confetti were covered in blood.
Then it was the quintessential small Texas town of West[, Texas]...
Taken together, it was a bruising week for a nation wearied by war and nagged by chronic unemployment.
Yet Americans are people of faith....
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Somewhere behind Feser’s argument slouches the specter of what is often called “two-tier Thomism”: a philosophical sect notable in part for the particularly impermeable partitions it erects between nature and grace, or nature and supernature, or natural reason and revelation, or philosophy and theology (and so on). To its adherents, it is the solution to the contradictions of modernity. To those of a more “integralist” bent (like me), it is a neo-scholastic deformation of Christian metaphysics that, far from offering an alternative to secular reason, is one of its chief theological accomplices. It also produces an approach to moral philosophy that must ultimately fail.
Before completing that thought, however, it might help to rehearse just a few of the conceptual obstacles our age erects in the path of natural law theory. So:
First. Finality’s fortuity. Most traditional accounts of natural law require a picture of nature as governed by final causality: For every substance, there are logically prior ends—proximate, remote, or transcendent—that guide its existence and unite it to the greater totality of a single cosmic, physical, moral, social continuum embraced within the providential finality of the divine. They assume, then, that from the “is” of a thing legitimate conclusions regarding its “ought” can be discerned, because nature herself—through her evident forms—instructs us in the elements of moral fulfillment. In our age, however, final causality is a concept confined within an ever more beleaguered and porous intellectual redoubt. One can easily enough demonstrate the reality of finality within nature, but modern scientific culture refuses to view it as in any sense a cause rather than the accidental consequence of an immanent material process....
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It is more reasonable to me, as it is to any atheist, to believe in things that are in accord with what we know are natural laws, than to believe in things that contradict them....[but] unless you’re raised atheist, people become atheists just as I did, by thinking about the same things Augustine thought about. Certainly one of the first things I thought about as a maturing child was “Why is there polio? Why are there diseases?” If there is a good God why are there these things? The answer of the religious person is “God has a plan we don’t understand.” That wasn’t enough for me. There are people who don’t know anything about science. One of the reasons I recommend Richard Dawkins’s book, The God Delusion, is that basically he explains the relationship between science and atheism. But I don’t think people are really persuaded into atheism by books or by debates or anything like that. I think people become atheists because they think about the world around them. They start to search out books because they ask questions. In general, people don’t become atheists at a late age, in their 50s. All of the atheists I know became atheists fairly early on. They became atheists in their adolescence or in their 20s because these are the ages at which you’re maturing, your brain is maturing, and you’re beginning to ask questions. If religion doesn’t do it for you, if, in fact, religion, as it does for me, contradicts any rational idea of how to live, then you become an atheist, or whatever you want to call it – an agnostic, a freethinker.
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As I set off in 2008 to begin my freshman year studying government at Harvard (whose motto is Veritas, "Truth"), I could never have expected the change that awaited me.
It was a brisk November when I met John Joseph Porter. Our conversations initially revolved around conservative politics, but soon gravitated toward religion. He wrote an essay for the Ichthus, Harvard's Christian journal, defending God's existence. I critiqued it. On campus, we'd argue into the wee hours; when apart, we'd take our arguments to e-mail. Never before had I met a Christian who could respond to my most basic philosophical questions: How does one understand the Bible's contradictions? Could an omnipotent God make a stone he could not lift? What about the Euthyphro dilemma: Is something good because God declared it so, or does God merely identify the good? To someone like me, with no Christian background, resorting to an answer like "It takes faith" could only be intellectual cowardice. Joseph didn't do that.
And he did something else: He prodded me on how inconsistent I was as an atheist who nonetheless believed in right and wrong as objective, universal categories...
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This, I submit, is the freedom of a real education, of learning how to be well-adjusted. You get to consciously decide what has meaning and what doesn't. You get to decide what to worship.
Because here's something else that's weird but true: in the day-to-day trenches of adult life, there is actually no such thing as atheism. There is no such thing as not worshipping. Everybody worships. The only choice we get is what to worship. And the compelling reason for maybe choosing some sort of god or spiritual-type thing to worship--be it JC or Allah, be it YHWH or the Wiccan Mother Goddess, or the Four Noble Truths, or some inviolable set of ethical principles--is that pretty much anything else you worship will eat you alive. If you worship money and things, if they are where you tap real meaning in life, then you will never have enough, never feel you have enough. It's the truth. Worship your body and beauty and sexual allure and you will always feel ugly. And when time and age start showing, you will die a million deaths before they finally grieve you. On one level, we all know this stuff already. It's been codified as myths, proverbs, clichés, epigrams, parables; the skeleton of every great story. The whole trick is keeping the truth up front in daily consciousness.
Worship power, you will end up feeling weak and afraid, and you will need ever more power over others to numb you to your own fear. Worship your intellect, being seen as smart, you will end up feeling stupid, a fraud, always on the verge of being found out. But the insidious thing about these forms of worship is not that they're evil or sinful, it's that they're unconscious. They are default settings.
Read it carefully and read it all.
Yummy Mummy, a little boutique on New York's Upper East Side, has suddenly become a health care provider/online superstore. The company has been hiring like crazy, and just opened an online call center and a warehouse in Illinois. Yummy Mummy even hired somebody to talk to customers' health insurance companies.
And new moms now seem more likely to splurge on fancy new breast pumps. Caroline Shany, a Yummy Mummy customer, spent her own money to buy a breast pump for her first baby. She may buy another one now because insurance will pick up the tab.
"Why not?" she says.
Read or much better listen to it all.
Filed under: * Culture-Watch Health & Medicine --The 2009 American Health Care Reform Debate Philosophy * Economics, Politics Economy Consumer/consumer spending Corporations/Corporate Life Labor/Labor Unions/Labor Market Personal Finance Politics in General
For a man who has been dubbed by the US media the world’s first “moral rock star”, it was a modest showing – a mere 5,000 Indians had gathered to hear him. Compared with the 14,000 he had drawn to an open-air sports stadium in South Korea a few weeks before, or the 30m hits he has received for his online lectures in China alone, it was small chapattis. But the lecture, which Sandel staged as a kind of Socratic dialogue with his audience, held everyone spellbound.
Coming from solid middle class background and raised in Minnesota and Los Angeles, Sandel studied at Brandeis University and then got a Rhodes scholarship to Oxford, where he discovered his passion for moral philosophy. He never looked back. He has taught at Harvard for most of his adult life and lives with his wife and two sons in Brookline, Massachusetts, just outside Boston.
The philosopher made his reputation in 1982 with his debut book, Liberalism and the Limits of Justice, a powerful critique of John Rawls’s “veil of ignorance”....
Read it all (also another link there).
Dr John Sentamu, the Archbishop of York, told the Most Rev Justin Welby, that he would lead the Church of England amid an age of seemingly unprecedented selfishness – in a society obsessed with individualism and rights.
The New Archbishop was also formally charged with the task of providing “a voice for faith” in the face of attempts to marginalise religion.
The 57-year-old former oil executive’s election as the 105th Archbishop of Canterbury was confirmed in a ceremony at St Paul’s Cathedral in London.
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Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby Archbishop of York John Sentamu * Christian Life / Church Life Church History Liturgy, Music, Worship Parish Ministry * Culture-Watch History Philosophy Psychology * Economics, Politics Politics in General * International News & Commentary England / UK * Theology Anthropology Ethics / Moral Theology
It was billed as the moral equivalent of an Ali v Foreman title fight. The world’s best known atheist arguing with the man who until a few weeks ago was the Archbishop of Canterbury. Last night, Richard Dawkins, author of The God Delusion, took on Rowan Williams, the new master of Magdalene College, in a debate on religion at the Cambridge Union. And Williams emerged triumphant.
The motion for debate was big enough to attract the very best speakers to the Cambridge Union: Religion has no place in the 21st century.
But the key factor in persuading Professor Richard Dawkins to agree to take part in last night’s setpiece was something else – an admiration for his principal opponent.
“I normally turn down formal debates,” he said. “But the charming Rowan Williams was too good to miss.”
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Filed under: * Anglican - Episcopal Archbishop of Canterbury --Rowan Williams * Culture-Watch Education Philosophy Religion & Culture Young Adults * Religion News & Commentary Other Faiths Atheism * Theology Apologetics
You may find the preliminary video here (it lasts a little over 1 1/2 hours).
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Rowan Williams * Culture-Watch Education Philosophy Religion & Culture Science & Technology Young Adults * International News & Commentary England / UK * Religion News & Commentary Other Faiths Atheism * Theology
Many theologians and some scientists are now ready to proclaim that the nineteenth century "conflict between science and religion" is over and done with. But even if this is true, it is a truth known only to real theologians and real scientists-that is, to a few highly educated men. To the man in the street the conflict is still perfectly real, and in his mind it takes a form which the learned hardly dream of.--‘Horrid Red Things’ in God in the Dock (Grand Rapids: Eerdmans, 1970), pp. 68-69 (originally from the Church of England Newspaper, October 6, 1944, pp.1-2) [emphasis mine]
The ordinary man is not thinking of particular dogmas and particular scientific discoveries. What troubles him is an all-pervading difference of atmosphere between what he believes Christianity to be and that general picture of the universe which he has picked up from living in a scientific age. He gathers from the Creed that God has a "Son" (just as if God were a god, like Odin or Jupiter): that this Son "came down" (like a parachutist) from "Heaven," first to earth and later to some land of the dead situated beneath the earth's surface: that, still later, He ascended into the sky and took His seat in a decorated chair placed a little to the right of His Father's throne. The whole thing seems to imply a local and material heaven-a palace in the stratosphere-a flat earth and all the rest of those archaic misconceptions.
The ordinary man is well aware that we should deny all the beliefs he attributes to us and interpret our creed in a different sense. But this by no means satisfies him. "No doubt," he thinks, "once those articles of belief are there, they can be allegorized or spiritualized away to any extent you please. But is it not plain that they would never have been there at all if the first generation of Christians had had any notion of what the real universe is like? A historian who has based his work on the misreading of a document may afterwards (when his mistake has been exposed) exercise great ingenuity in showing that his account of a certain battle can still be reconciled with what the document records. But the point is that none of these ingenious explanations would ever have come into existence if he had read his documents correctly at the outset. They are therefore really a waste of labor; it would be manlier of him to admit his mistake and begin all over again."
I think there are two things that Christians must do if they wish to convince this "ordinary" modern man. In the first place, they must make it quite clear that what will remain of the Creed after all their explanations and reinterpretations will still be something quite unambiguously supernatural, miraculous, and shocking. We may not believe in a flat earth and a sky palace. But we must insist from the beginning that we believe, as firmly as any savage or theosophist, in a spirit world which can, and does, invade the natural or phenomenal universe. For the plain man suspects that when we start explaining, we are going to explain away: that we have mythology for our ignorant hearers and are ready, when cornered by educated hearers, to reduce it to innocuous moral platitudes which no one ever dreamed of denying. And there are theologians who justify this suspicion. From them we must part company absolutely. If nothing remains except what could be equally well stated without Christian formulae, then the honest thing is to admit that Christianity is untrue and to begin over again without it.
The Holy Orthodox Christian Faith is unabashedly pro-life. The Lord Jesus Christ was recognized and worshipped in His mother’s womb while yet unborn by the Holy Forerunner who was also still in his mother’s womb (Luke 1:44); St. Basil the Great (4th Century), one of the universal teachers of the faith, dared to call murderers those who terminate the life of the fetus. The Church has consistently held that children developing in the womb should be afforded every protection given to those outside the womb. There is no moral, religious or scientific rationale which can justify making a distinction between the humanity of the newly-conceived and that of the newly-born.
Abortion on demand not only ends the life of a child, but also injures the mother of that child, often resulting in spiritual, psychological and physical harm. Christians should bring the comfort of the Gospel to women who have had abortions, that our loving God may heal them. The Orthodox Church calls on her children, and indeed all of society, to provide help to pregnant mothers who need assistance brining their children safely into the world and providing these children loving homes.
On the occasion of this sorrowful anniversary, and as we mourn the violence we all too often visit upon one another, as exemplified by the recent mass killings in Aurora, Colorado and Newtown, Connecticut, we pray for an end to the violence of abortion. Surely the many ways in which we as a people diminish the reverence and respect for human life underlie much of this violence. The disrespect for human life in the womb is no small part of this. Let us offer to Almighty God our repentance for the evil of abortion on demand and extend our hearts and hands to embrace life.
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What were your favorite books as a child? Did you have a favorite character or hero?
I was a very un-literary child, which might reassure parents with kids who don’t read. Lego was my thing, as well as practical books like “See Inside a Nuclear Power Station.” It wasn’t till early adolescence that I saw the point of books and then it was the old stalwart, “The Catcher in the Rye,” that got me going. By 16, I was lost — often in the philosophy aisles, in a moody and melodramatic state. I was impressed by Kierkegaard’s claim that he was going to read only “writings by men who have been executed.”
What books had the greatest influence on you when you were a student?
The French essayist Roland Barthes was, and in many ways continues to be, my greatest influence.
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The Greek philosopher Socrates famously said that "the unexamined life is not worth living." Taking this as a starting point, Eric Metaxas thought it would be valuable to create a forum that might encourage busy and successful professionals in thinking about the bigger questions in life. Thus Socrates In The City: Conversations on the Examined Life was born.
Every month or so Socrates In The City sponsors an event in which people can begin a dialogue on "Life, God, and other small topics" by hearing a notable thinker and writer such as Dr. Francis Collins, Sir John Polkinghorne, Rabbi Sir Jonathan Sacks, N.T. Wright, Os Guinness, Peter Kreeft, or George Weigel. Topics have included "Making Sense Out of Suffering," "The Concept of Evil after 9-11," and "Can a Scientist Pray?" No question is too big—in fact, the bigger the better. These events are meant to be both thought-provoking and entertaining, because nowhere is it written that finding answers to life's biggest questions shouldn't be exciting and even, perhaps, fun.
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The late Christian philosopher Arthur Holmes proclaimed confidently that "all truth is God's truth." Holmes's epigram came to mind as I was tallying up our judges' rankings, encountering one surprise after another. Would Christianity Today really bestow top honors on a Roman Catholic New York Times columnist? On a Roman Catholic Ivy League professor? Or on a satirical novel lampooning contemporary evangelical culture?
Well, why not? If God is indeed the Author of all truth, we needn't be too choosy about those earthly authors whose truth-telling we recognize. Yes, most of this year's honorees (take a bow, Tim Keller!) fit more or less comfortably in an evangelical milieu. (Fearless prediction: Richard Dawkins will never win a CT book award.) Still, it's nice to remember that, whatever the source, truth (to say nothing of goodness and beauty) is always a cause for rejoicing.
Now the envelopes, please. From an initial crop of 455 titles submitted by 68 publishers, we've selected 10 winners, and 9 notables, that offer insights into the people, events, and ideas that shape evangelical life, thought, and mission. Here they are, along with comments from the judges.
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Back in October I explained why I think it is that same-sex “marriage” (SSM) makes so much sense to so many people. It's because so many—not just SSM advocates—have bought into a distorted definition of marriage that goes something like this:
Marriage is the legally-recognized faithful, uniquely committed, loving, social, economic, and sexual union of two non-blood-related consenting adults of opposite sex….Marriage carries with it certain legal, economic, and social benefits, not least of which is the social approval accorded to the partners’ sexual relationship.Does that sound about right to you? I've done informal surveys among Christians, and I've found that even many SSM opponents see marriage that way. They had better look out. It's a view that's centered entirely in the couple: their feelings, their benefits, their satisfaction. It's all about the romantically loving pair.
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The book’s religious sensibility is thoroughly Gnostic, in a number of ways. It is, for one thing, simply saturated in imagery and concepts drawn from the Gnostic systems of late antiquity, and its narrative form—its incontinent mythopoeia, its rococo excesses, its figural syzygies and archons and aeons (or whatever one might call them)—has all the occult grotesquerie of authentic Gnostic myth. More to the point, its entire spiritual logic is one of “gnosis”: a saving wisdom vouchsafed through an entirely private revelation; a direct communication from a mysterious source that is also one’s own deepest ground, but from which one has become estranged; a truth attained not through the mediation of nature or culture, and certainly not through the moral “law,” but solely in the apocalyptic secrecy of the illuminated soul.
And yet, it is also almost wholly devoid of the special pathos that is the most enchanting, sympathetic, and human aspect of ancient Gnosticism: the desperate longing for escape, for final liberation, for a return to the God beyond. Jung’s scripture is, in the end, a gospel not of salvation, but of therapy—not of deliverance, but of conciliation—and in this sense it truly is a liber novus, a newer new testament, a “sacred” book of a kind that only our age could have produced.
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Ken Myers grew up in a conservative Christian household in Beltsville, Maryland, during the 1960s. When he was in tenth grade, two important things happened to him.
His high school music teacher introduced him to the music of Bach, taking eight months to teach Myers and the rest of the boys’ choir how to sing the motet Jesu, meine Freunde. And he fell upon a copy of the Saturday Review.
Saturday Review is pretty much forgotten today. (A number of people still remember Bach.) The magazine began in the 1920s and flourished in the postwar years. Its writers ranged widely over the arts, from music and literature to painting and drama, cultivating a readership of strivers—professional and college educated, if not brainy by nature—who were eager for self-improvement and a kind of intellectual diversion that was sophisticated and accessible. The magazine was edited by a windy polymath named Norman Cousins, a model of the kind of well-meaning and high-minded public intellectual they don’t seem to make anymore.
“Everyone else in high school was discovering recreational drugs,” Myers told me not long ago. “I was discovering Norman Cousins.”
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Aside from all the formal invention and satirical energy of Saunders’s fiction, the main thing about it, which tends not to get its due, is how much it makes you feel. I’ve loved Saunders’s work for years and spent a lot of hours with him over the past few months trying to understand how he’s able to do what he does, but it has been a real struggle to find an accurate way to express my emotional response to his stories. One thing is that you read them and you feel known, if that makes any sense. Or, possibly even woollier, you feel as if he understands humanity in a way that no one else quite does, and you’re comforted by it. Even if that comfort often comes in very strange packages, like say, a story in which a once-chaste aunt comes back from the dead to encourage her nephew, who works at a male-stripper restaurant (sort of like Hooters, except with guys, and sleazier), to start unzipping and showing his wares to the patrons, so he can make extra tips and help his family avert a tragic future that she has foretold.
Junot Díaz described the Saunders’s effect to me this way: “There’s no one who has a better eye for the absurd and dehumanizing parameters of our current culture of capital. But then the other side is how the cool rigor of his fiction is counterbalanced by this enormous compassion. Just how capacious his moral vision is sometimes gets lost, because few people cut as hard or deep as Saunders does.”
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One reason utilitarian ethical thinking proves so persistently attractive even to those who are reluctant to accept the conclusions it implies is that many of us have difficulty imagining what else ethical thinking could be. This is in part because ours is a culture that places more confidence in the application of theory than in the exercise of judgment, which is one reason utilitarianism has proved so curiously impervious to the reductio ad absurdum arguments that are most frequently used in attempts to refute it.
When Singer claims that we need a Copernican revolution in ethics, he is not casting himself in the role of Copernicus or Galileo. Camosy refers to those who share Singer’s views as “Singerites,” but this reinforces the misleading impression that Singer is the originator of those views. Singer is often described as the world’s most influential philosopher, and it is natural to assume that his prominence is a sign of fundamental originality.
Yet the opposite is closer to the truth. Singer’s writings on our duties to animals and the world’s poor, and his attack on the sanctity of life, could not have been as influential as they are if the reasoning with which he arrives at his conclusions were not already widely accepted, even if many of his conclusions are not.
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In an essay in The Times’ Sunday Book Review this week the writer Paul Elie asks the intriguing question: Has fiction lost its faith? As we are gathered here today, let us consider one of the most oddly faithful of all fiction writers, Fyodor Dostoevsky. More specifically, I’d like focus pretty intensely on what some consider to be the key moment in his greatest novel — arguably one of the greatest of all time — “The Brothers Karamazov.” (Elie himself notes the 1880 masterpiece as an example of the truly faith-engaged fiction of yore.) I speak in particular of the “Grand Inquisitor” scene, a sort of fiction within a fiction that draws on something powerful from the New Testament — Jesus’s refusal of Satan’s three temptations — and in doing so digs at the meaning of faith, freedom, happiness and the diabolic satisfaction of our desires.
Read it all. Be warned--this is not short and it is not light bed-time reading; it is, however, well worth the time--KSH.
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As a Christian and career scientist, I see the episode as an opportunity for both Republicans and evangelicals to establish a more coherent policy on evolution, creation and science, for two reasons.
First, the age of the Earth and the rejection of evolution aren't core Christian beliefs. Neither appears in the Nicene or Apostle's Creed. Nor did Jesus teach them. Historical Christianity has not focused on how God created the universe, but on how God saves humanity through Jesus' death and resurrection.
Currently, a debate is unfolding in theological seminaries and conferences about the correct interpretation of the Bible's Genesis account of creation. Echoing thinkers like St. Augustine, C.S. Lewis, Mark Noll and Pope John Paul II, many of the conservative theologians in the debate believe that a serious reading of Genesis can be compatible with the scientific account of our origins.
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One of the signs that an object is functioning as an idol is that fear becomes one of the chief characteristics of life. When we center our lives on the idol, we become dependent on it. If our counterfeit god is threatened in any way, our response is complete panic. We do not say, ‘What a shame, how difficult,’ but rather ‘This is the end! There’s no hope!’
This may be a reason why so many people now respond to U.S. political trends in such an extreme way. When either party wins an election, a certain percentage of the losing side talks openly about leaving the country. They become agitated and fearful for the future. They have put the kind of hope in their political leaders and policies that once was reserved for God and the work of the gospel. When their political leaders are out of power, they experience a death. They believe that if their policies and people are not in power, everything will fall apart. They refuse to admit how much agreement they actually have with the other party, and instead focus on the points of disagreement. The points of contention overshadow everything else, and a poisonous environment is created.
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The latest numbers suggest that an amazingly high percentage of women today—18.8 percent—complete their childbearing years having had no children. Another 18.5 percent of women finish having had only one child. Together, that’s nearly 40 percent of Americans who go their entire lives having either one child or no children at all.
And it's a big change in behavior from the recent past. There have always been people who lived without having children—either by happenstance or by choice. But for all of American history, the numbers of this cohort were fairly small. In 1970, for instance, just about 8 percent of women completed their childbearing years with no children. (And only about 11 percent of women finished with only one child.) Over the next 40 years, those numbers rose almost without interruption. (The numbers ticked backward only once, in 2002.) This dramatic increase in childlessness—the number more than doubled—took place in just two generations and came at a time when medical advances were drastically improving the odds of infertile couples conceiving.
So what happened?
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The United States has extra-protection from this because it’s not a pure or direct democracy, but a constitutional republic, based upon the rule of law. Yet the recent attack against religious liberty shows that America is not immune from the danger; and it isn’t the first time the nation has lost its footing. Writing about the 1830’s, historian John B. McMaster wrote:
The decade covered by the ‘thirties’ is unique in our history. Fifty years of life at high pressure had brought the people to a state of excitement, of lawlessness, of mob-rule, such as had never before existed. Intolerance, turbulence, riot became the order of the day. Differences of opinion ceased to be respected. Appeals were made not to reason but to force; reforms, ideals, institutions that were not liked were attacked and put down by violence; and one of the least liked and first to be assaulted was the Church of Rome.We recovered from that delirium, and—God willing—can recover from today’s serious troubles, too, whoever wins on Tuesday. But in order to do so, Christians need to be a leaven on America’s democratic enterprise, and not shrink from our role in the public square.
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It seems to me that Niebuhr's appeal to many nonreligious people was because he treated idolatry as the root of the injustice they felt was so wrong and had to be opposed. Niebuhr did not require them to make a theological commitment in order to be more coherently opposed to injustice. He did not require them to first affirm "the God of Justice" (Isaiah 30:18) in order to then appreciate how injustice is not only an assault on humans, but it is an assault on truth itself.
What Niebuhr did try to persuade them was that their opposition to injustice would be more coherent if they understood that the injustice they opposed is not just the result of human error at the epistemological level, but that it is the result of human deceit at the ontological level - substituting a false god for the true God, even if they could now only affirm the possibility that there is such a God. And to affirm what is clearly a desirable possibility is the essence of hope. Hence Niebuhr gave their moral instinct a deeper and more hopeful intentionality.
So when Stanley Hauerwas criticizes Niebuhr for promulgating "an ethic for everyone," I think Niebuhr would have taken that criticism as a compliment, for an ethic for everyone is precisely what ethics must be in order to have a voice in an idolatrous world. Clearly, Niebuhr would have liked for his nonreligious hearers to move into a position of faith in the God of the Bible, but he did not present that move as some sort of logical necessity. He knew full well that no one can be argued into faith, yet they can be argued into opposition against idolatrous injustice.
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Only the learned read old books and we have now so dealt with the learned that they are of all men the least likely to acquire wisdom by doing so. We have done this by inculcating The Historical Point of View. The Historical Point of View, put briefly, means that when a learned man is presented with any statement in an ancient author, the one question he never asks is whether it is true. He asks who influenced the ancient writer, and how far the statement is consistent with what he said in other books, and what phase in the writer's development, or in the general history of thought, it illustrates,and how it affected later writers, and how often it has been misunderstood (specially by the learned man's own colleagues) and what the general course of criticism on it has been for the last ten years, and what is the "present state of the question". To regard the ancient writer as a possible source of knowledge—to anticipate that what he said could possibly modify your thoughts or your behaviour—this would be rejected as unutterably simple-minded. And since we cannot deceive the whole human race all the time, it is most important thus to cut every generation off from all others; for where learning makes a free commerce between the ages there is always the danger that the characteristic errors of one may be corrected by the characteristic truths of another. But thanks be to our Father and the Historical Point of View, great scholars are now as little nourished by the past as the most ignorant mechanic who holds that "history is bunk..."--Your affectionate uncle, Screwtape (Screwtape Letters, Chapter 27)[emphasis mine]
...religiously speaking, there are only three possible responses: you can continue to believe in a God who knows in advance the number of our days; you can sharply limit your conception of God’s power, by positing a deity who does not know in advance what we will do, or who cannot control what we will do; or you can scrap the whole idea of divinity. The problem with the first position is that most believers, as Richard Mourdock did not do, run away from the dread implications of their own beliefs; and the problem with the second position is that it is not clear why such a limited deity would be worth worshipping. So cut Richard Mourdock some slack. He’s more honest than most of his evangelical peers; and his naïve honesty at least helpfully illuminates a horrid abyss.
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On one side, then, we have Lewis as conflicted evangelical bully. On the other, there is the figure that the Episcopal Church in the United States celebrates as "holy C.S. Lewis" (with a feast day on 22 November). In the concomitant hagiography, his connection with Mrs Moore and his odd late marriage (famously sentimentalised in the 1993 film Shadowlands) are either silently elided or eirenically glossed; beer and tobacco fade into mere period colour.
Unsurprisingly, the man himself was more complex than either approach fully allows. Lewis was a supremely bookish man, but also a loud man, and like many loud men annoyed as many as he entertained; that aside, there were formidable, and almost wholly anonymous, practical charities (he gave away most of his income); unquantifiably great personal influence (without Lewis, Tolkien's imaginative writing would probably have remained unpublished); and a dogged effort to live a Christian life. One non-believing acquaintance described him, after his death, as "a very good man, to whom goodness did not come easily...."
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It is a fact that few people become atheists either in foxholes or philosophy class. But having seen the minor outcry against criticism of the New Atheist position by their adherents, I have come to the conclusion that Ruse and Berlinerblau are right: the new atheism is a danger to American intellectual life, to the serious study of important questions, and to the atheist tradition itself.
I have reasons for saying this. Mostly, they have nothing to do with the canonical status of a few books and speakers who draw, like Jesus, multitudes of hungry listeners. At this level, emotion comes into play, celebrity and authority come into play. Perhaps even faith comes into play. The bright scarlet A of proud atheism as a symbol of nonbelief and denial becomes an icon in its own right: The not-the-cross and not-the-crescent. And again, as we reach beyond not believing into symbolism and the authority of speakers who can deliver you from the dark superstitions of religion, without having to die on a cross, we have come a long way from simply not believing. That is what Professors Ruse and Berlinerblau have been saying....
But the real disaster of the new atheism is one I am experiencing as a college teacher. Almost three decades back I faced opposition from students who denied that history had anything to teach them about their strong emotional commitment to a belief system or faith. Today I am often confronted with students who feel just the same way–except they are atheists, or rather many of them have adopted the name and the logo.
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4) Sexual desire, sexual intention, and sexual action must be distinguished, whether for psychological or moral or legal purposes, and each may be well ordered or disordered.
5) Well-ordered sexual intentions have in view goods both of body and of soul, goods that are at once personal and societal.
6) Consideration of these goods ought to respect the conjugal nature and reproductive potential of the most fundamental sexual act.
7) Consideration of these goods ought to respect the highest human good, which is enjoyment of God and of one another in God.
8) All human persons are constitutionally ordered to this highest good and as such are deserving of respect regardless of their desires, intentions, or actions.
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Suppose there had not been a single riot in response to the now infamous video “The Innocence of Muslims,” Not a single car burned, not a single embassy breached, not a single human being physically hurt. Would the makers of this risible little clip have done anything wrong? If so, to whom, and why?
These questions are now at the center of an international debate. President Obama himself touched on the issue in his speech to the United Nations General Assembly on Tuesday, in which he directly addressed the violent reaction in the Muslim world to the “crude and disgusting video.” But does philosophy have anything to say to the view that many people have that there is something about this kind of speech itself — not just its harm to public order or its adding of insult to the injury of imperialism and war — that should not be uttered or produced?
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The reason given by Christiane Taubira, France’s justice minister: ”Who is to say that a heterosexual couple will bring a child up better than a homosexual couple, that they will guarantee the best conditions for the child's development?” She then reassured critics of the proposed law, “What is certain is that the interest of the child is a major preoccupation for the government.”
If the law goes through, then all references to “mother” and “father” will be erased from the civil code and replaced with the more abstract, cover-all, cover-anything term “parents.”
Let’s focus on that shift to abstraction. It’s more important than you might think, because, as France is now demonstrating, he (or she) who controls the language controls the fundamentally human ability to speak about reality.
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Perhaps it is understandable angry Muslims in the Middle East or Africa would demonstrate outside American diplomatic missions against the apparent circulation of a YouTube video mocking the Prophet Muhammad by a person based in the US. There is no such excuse for Australian Muslims.
Citizens and residents of Australia know we live in a democratic society in which the government does not, and mostly cannot, engage in acts of political and religious censorship. That's why Americans have not been able to get the cheap film deleted from the web. And that's why footage of beheadings of non-believers by Islamist extremists remain on the web.
Some Muslim leaders in Australia have condemned Saturday's violent demonstration in which several members of the NSW Police were injured. Others have not. Whatever the response of Muslims, the incident provides yet more evidence that multiculturalism - after a promising start - has failed. If some Australian Muslims do not understand how democracy works, it's time for a rethink.
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Aristotle’s reflection on the political life and his preference for the republic as a form of government help us to understand the foundational importance of the rule of law. Commenting on Aristotle’s reasons for favoring a republican form of government, combining good features of both oligarchy and democracy, Monsignor Robert Sokolowski, renowned professor of the School of Philosophy at The Catholic University of America in Washington, D.C., underlines the essential relationship between a stable political life and the respect for the norm of law. He writes:
In a republic, a large middle class – middle in both an economic and an ethical sense – is established between the rich and the poor, and the laws and not men rule, and they do so for the benefit of the whole city, not for any particular part. To live this way is a great human accomplishment. It is a truly exalted exercise of reason for citizens to allow the laws to rule, to have the strength of reason and character to subordinate themselves to the law, which they allow to rule for the benefit of the whole. Not all people have the civic habits and public vision to let the laws and not their own partisan interests rule over the whole; not all people are immediately capable of being citizens...
The stability of any society or government depends upon the education of the people in the civic virtues which respect the rule of law for the good of all.
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“Today we are often in a situation in which we have to defend Catholic teaching within a cultural framework which is not of our creation and indeed may be hostile to our thought. This is especially the case when a culture becomes dominated by individualism. It is very difficult, for example, to defend the Catholic understanding of marriage and sexuality in a culture of individualism, when sexuality involves by its very nature the concept of mutuality and self giving. If we end up simply defending, there is the danger that we will end up being trapped within the categories of someone else’s culture and only present a negative vision of our teaching.
It is important at times to be against, but there is the more fundamental task of illustrating the real nature of our teaching. If sexuality is seen only in terms of individual rights, then any expression of sexuality, unless it is patently exploitative, will be acceptable. In today’s society we have to be able to illustrate the values of a vision of society which springs from our faith, but we have to be able to do so through rational argument”.
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Hebrew scripture is a "message in a bottle," says Yoram Hazony, and in The Philosophy of Hebrew Scripture, he tries to decipher that message. Hazony's new book makes the case for a different reading of the ancient texts — and argues that the Hebrew Bible is a work of philosophy in narrative form.
Hazony says the five books of Moses — which Christians speak of as the Old Testament — should not be thought of as discrete narrative but, rather, considered together with the books of Judges, Samuel and Kings. All of those books form a history of Israel, from the creation story to the dissolution and dismemberment of a decadent monarchy. It is a cautionary tale, an epic that advocates wariness of great imperial powers and individualism in the face of authority.
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Some claim that palliative care, combined with psychological and spiritual support, can address all the problems of all dying patients. This ignores a clinical reality, in which some patients, despite the best palliative care, still have bad deaths, with some resorting to dreadful journeys to Dignitas to end their suffering. International experience also confirms that palliative care and assisted dying are not either/or options. For the last ten years, assisted dying has been legal in Oregon under the Death with Dignity Act. Of the 50 states of the USA, Oregon has amongst the best palliative care and nearly 90 per cent of those seeking assisted dying do so from within those services.
The claims that assisted dying would inhibit the development of palliative care services, and would break down trust between doctors and patients, are unsupported by international evidence. So, too, are nightmare scenarios conjured by opponents in which decriminalisation of assisted dying places us on a slippery slope that would lead to the involuntary euthanasia of people who do not want to die. The Dutch experience, frequently misrepresented by those against assisted dying, has shown how liberalisation of the law has the reverse effect. Rates of non-voluntary euthanasia (i.e. doctors actively ending patients’ lives without having been asked by them to do so) have decreased. The present clinical, ethical and legal fudge in the UK, where some patients’ deaths are hastened with no regulatory framework, is more dangerous.
Even more absurd is the claim that to accede to someone’s request for assisted dying is to devalue human life....
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Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Health & Medicine Law & Legal Issues Life Ethics Philosophy Psychology Religion & Culture * International News & Commentary England / UK * Theology Anthropology Ethics / Moral Theology Pastoral Theology
A column on the Obama-Romney race by political and social commentator David Brooks in the August 20 New York Times bore the caption “Guide for the Perplexed.” Brooks was trying to give some helpful counsel to undecided voters trying to make up their minds, and either he or the editors of the column thought this would make a good title. If it came from Brooks, I have no doubt that, a man of cultivation, he was aware that it is also the name of a greatly influential, late 12th-century work of Jewish religious philosophy by Maimonides or Rabbi Moshe ben Maimon, widely known among Jews by his acronym of “Rambam.” If it came from the editors of the columns page, I’m not so sure.
I say this because, lately, “guides for the perplexed” have been popping up everywhere, like mushrooms after a rain. Recently, the British Daily Telegraph published an article on “Cancer Cure: A Guide for the Perplexed.” August’s Jewish World Review has a contribution called “A Parenting Guide for the Perplexed.” This past June, The New Yorker ran a piece on the euro crisis, titled “The Spanish Bailout: A Guide for the Perplexed.” Last January, American film historian David Bordwell reviewed the movie version of John le Carré’s “Tinker, Tailor, Soldier, Spy” under the title “Tinker Tailor: A Guide for the Perplexed.” Among books appearing in the past several years, you can find “Christian Bioethics: A Guide for the Perplexed,” “China Energy: A Guide for the Perplexed,” “Egypt and Islamic Sharia: A Guide for the Perplexed” and “A Guide for the Perplexed: Translations of All Non-English Phrases in Patrick O’Brian’s Sea-Tales.”
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What even a translator of genius can never give us, however, is the original author’s true likeness. Even the best translation is a darkened mirror, in which one glimpses only a partial figure moving among shadows. At times the mirror becomes very obscure indeed, at others delightfully bright; but at no time can any translator permit us to meet the artist face to face.
The problems of translation have been in my thoughts a great deal lately, for a variety of reasons. The most trivial of these is that I have been dipping into foreign versions of some of my own books, as well as I can, and sighing at the frequent accidental deformations of meaning. It is not that I feel myself greatly aggrieved by the mistakes I find; the texts in question are not exactly deathless masterpieces to be dithered over reverentially by their poor translators. I have, however, begun to wonder whether such distortions of meaning are not inevitable.
If nothing else, seeing what has become of my own words at the other end of the linguistic alembic has begun to make me doubt the profit in the whole enterprise of translation, even as I grant the necessity of that enterprise.
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Many people are Christians because of the work of C.S. Lewis. With wit and wisdom, Lewis imaginatively exploded the hollow pretensions of the secular. Moreover, he helped many see, for the first time, the world in the light of fact that "it had really happened once."
It is, therefore, not easy to criticize Lewis when he has such a devoted following. Yet I must write critically of Lewis because here I want to examine his views concerning violence and war. I am a pacifist. Lewis was anything but a pacifist. I want to show that his arguments against pacifism are inadequate, but I also that he provides imaginative resources for Christians to imagine a very different form of Christian nonviolence, a form unknown to Lewis, with which I hope he might have had some sympathy.
Before turning to Lewis's arguments against pacifism, I think it important to set the context for his more formal reflections on war by calling attention to Lewis's experience of war.
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The idea behind the veil of ignorance is relatively simple: to force us to think outside of our parochial personal concerns in order that we consider others. What Rawls saw clearly is that it is not easy for us to put ourselves in the position of others. We tend to think about others always from our own personal vantage; we tend to equate another person’s predicament with our own. Imagining what it must be like to be poor, for instance, we import presumptions about available resources, talents and opportunities — encouraging, say, the homeless to pull themselves up by their bootstraps and to just get a job, any job, as if getting a job is as simple as filling out an application. Meanwhile, we give little thought to how challenging this can be for those who suffer from chronic illnesses or disabling conditions. What Rawls also saw clearly was that other classic principles of justice, like the golden rule or mutual benevolence, are subject to distortion precisely because we tend to do this.
Nowadays, the veil of ignorance is challenged by a powerful but ancient contender: the veil of opulence. While no serious political philosopher actually defends such a device — the term is my own — the veil of opulence runs thick in our political discourse. Where the veil of ignorance offers a test for fairness from an impersonal, universal point of view — “What system would I want if I had no idea who I was going to be, or what talents and resources I was going to have?” — the veil of opulence offers a test for fairness from the first-person, partial point of view: “What system would I want if I were so-and-so?” These two doctrines of fairness — the universal view and the first-person view — are both compelling in their own way, but only one of them offers moral clarity impartial enough to guide our policy decisions.
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The shooting at a Sikh Temple in the Wisconsin town of Oak Creek last Sunday revealed an ugly side to America’s pluralistic society. In a country of immigrants, there are still people who hate or fear those they see as “outsiders,” and when those people have access to semi-automatic weapons, they can put their fear and hatred into action.
The shooter, a former US Army soldier named Wade Michael Page, was a white supremacist, and before he was gunned down by a police officer, Page managed to kill six of the temple’s worshipers and to wound another police officer.
The incident is being treated as a domestic terror incident, with Page’s embrace of the “racial holy war” rhetoric of the far right making this more than just another case of American mass murder. But the shock of the event also hit many Americans at another level. Here, the terrorist was white, and a former US soldier. His victims were Asian. The terrorist’s ideology, white supremacy, was every bit as hateful and destructive as the religious holy war (jihad) of the men who hijacked the planes on Sept. 11....
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Faith, in the Christian life, has nothing to do with a subjective belief that does not admit rational justification (not even Kierkegaard quite said that), because faith begins not with the subject of faith but its object—the Trinitarian life of God. It consists not of assent to some proposition but the entrustment of one’s being to God’s providence. Faith does not originate in the individual believer’s own efforts, but is rather a gift of grace to the believer, usually received in baptism, as one means among many of participating in God’s own life.
Far from posing a threat to one’s faith, knowledge reinforces it: the more reason one has to believe in God’s providence, the more readily the believer entrusts himself to God. Faith likewise facilitates a more intimate knowledge of the plans God has set in store for the believer. As recent scholarship has demonstrated, “faith” in the Bible is often better rendered “faithfulness”; one has faith, therefore, less by belief than by piety. Faith is—at least in the order of time—primarily performative and only secondarily reflective. Recall St. Irenaeus’ dictum: “to believe in God is to do his will.”
The naive concept of faith as blind assent arose from an equally naive and philosophically disreputable theory of knowledge, according to which one knows a thing best by detaching oneself from its use and setting aside personal biases in order to form an idea that corresponds to the thing.
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Wherever I turn, the popular media, scientists and even fellow philosophers are telling me that I’m a machine or a beast. My ethics can be illuminated by the behavior of termites. My brain is a sloppy computer with a flicker of consciousness and the illusion of free will. I’m anything but human.
While it would take more time and space than I have here to refute these views, I’d like to suggest why I stubbornly continue to believe that I’m a human being — something more than other animals, and essentially more than any computer.
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Chris Mulherin, featured here on Eureka Street TV, similarly has a foot in both camps; an Anglican clergyman with a substantial academic background studying and lecturing in science and the philosophy of science.
He is now doing his doctorate on the relationship between scientific and theological ways of knowing. He argues they are different but complementary ways of understanding, and summarises the difference by saying that while science deals with mechanics, religion deals with meaning....
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Filed under: * Anglican - Episcopal Anglican Provinces Anglican Church of Australia * Christian Life / Church Life Parish Ministry Ministry of the Ordained * Culture-Watch Philosophy Religion & Culture Science & Technology * Religion News & Commentary Other Faiths Atheism
But there in Aurora, there was no Batman to stop the killer, no director to cut the scene. There was no plan to it, no plot — at least not that we can see. It’s just a tragedy — another senseless horror in a world that’s known far too many.
Of all the words that can be used to describe the Aurora shooting, “senseless” may be the worst word of all — particularly for those of us who call ourselves Christian. We claim to worship a good, just and all-powerful God — a God who loves us with a passion as broad as the universe itself. We are His children, we say. And God wouldn’t let any harm come to His children … would He?
And the question hangs in the air, waiting, pleading for an answer.
It’s sadly appropriate Holmes took on The Joker’s persona. He, among all of Batman’s archvillains, offers the worst possible answer to that hanging question: God? he chirps, brushing a hand through his caterpillar-green hair. How quaint. How precious. There is no God. There is no meaning. There is no reason in this cold, dark place. The only truth is that there is no truth.
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"The very experiences of the dissecting room and the pathological laboratory were breeding a conviction that the stifling of all deep-set repugnances was the first essential for progress."--C. S. Lewis, That Hideous Strength, Chapter Nine (Hat tip: SP)
Exactly 30 minutes into the problem-solving the researchers interrupted each group. They entered the room bearing a plate of cookies. Four cookies. The team consisted of three people, but there were these four cookies. Every team member obviously got one cookie, but that left a fourth cookie, just sitting there. It should have been awkward. But it wasn't. With incredible consistency the person arbitrarily appointed leader of the group grabbed the fourth cookie, and ate it. Not only ate it, but ate it with gusto: lips smacking, mouth open, drool at the corners of their mouths. In the end all that was left of the extra cookie were crumbs on the leader's shirt.
This leader had performed no special task. He had no special virtue. He'd been chosen at random, 30 minutes earlier. His status was nothing but luck. But it still left him with the sense that the cookie should be his.
This experiment helps to explain Wall Street bonuses and CEO pay, and I'm sure lots of other human behavior. But it also is relevant to new graduates of Princeton University.
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There is something which unites magic and applied science while separating both from the ‘wisdom’ of earlier ages. For the wise men of old the cardinal problem had been how to conform the soul to reality, and the solution had been knowledge, self-discipline, and virtue. For magic and applied science alike the problem is how to subdue reality to the wishes of men: the solution is a technique: and both, in the practice of this technique, are ready to do things hitherto regarded as disgusting and impious.--C.S. Lewis, The Abolition of Man (New York: Macmillan, 1955 paperback ed. of the 1947 original), pp. 87-88, emphasis mine
The people who pioneered democracy in Europe and the United States had a low but pretty accurate view of human nature. They knew that if we get the chance, most of us will try to get something for nothing. They knew that people generally prize short-term goodies over long-term prosperity. So, in centuries past, the democratic pioneers built a series of checks to make sure their nations wouldn’t be ruined by their own frailties....
Western democratic systems were based on a balance between self-doubt and self-confidence. They worked because there were structures that protected the voters from themselves and the rulers from themselves. Once people lost a sense of their own weakness, the self-doubt went away and the chastening structures were overwhelmed. It became madness to restrain your own desires because surely your rivals over yonder would not be restraining theirs.
This is one of the reasons why Europe and the United States are facing debt crises and political dysfunction at the same time. People used to believe that human depravity was self-evident and democratic self-government was fragile. Now they think depravity is nonexistent and they take self-government for granted.
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The issue for faith is not whether we have had an experience like Moses with the burning bush or St. Paul on the Damascus road. The issue is whether we can be open to interpreting the experiences we have in ordinary life as so deeply meaningful that we are willing to claim them as religious.
Is it possible to find such an experience in the cup of coffee with a friend? Is it possible to find in the worship service you attend on a regular basis? Can something in the beauty of nature catch you up, or music, or the arresting vision that takes form in the stone Michelangelo chiseled?
Finding the extraordinary in the ordinary is the ego-dissolving experience upon which spiritual growth and development rests.
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(Close readers of this blog may note that we featured the amazing resource of Michael Sandel's Harvard Course on Justice in September 2010--KSH).
Should people be paid for donating blood? In the United States, there is a mixed economy of free donation and the sale of blood through commercial blood banks. Predictably, most of the blood that is dealt with on a commercial basis comes from the very poor, including the homeless and the unemployed. The system entails a large-scale redistribution of blood from the poor to the rich.
This is only one of the examples cited by Michael Sandel, the political philosopher and former Reith Lecturer, in his survey of the rapidly growing commercialisation of social transactions, but it is symbolically a pretty powerful one. We hear of international markets in organs for transplant and are, on the whole, queasy about it; but here is a routine instance of life, quite literally, being transferred from the poor to the rich on a recognised legal basis. The force of Sandel’s book is in his insistence that we think hard about why exactly we might see this as wrong; we are urged to move beyond the “yuck factor” and to consider whether there is anything that is intrinsically not capable of being treated as a commodity, and if so why.
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Because of the cultural whiplash I experienced in regularly attending two remarkably different family meals, I have always been fascinated by the range of conversations that pass for normal at other people’s homes at mealtime: what rituals and rules of discourse do parents invent, to what conventions do they default or aspire?....
Amy Chua, the Yale Law professor who wrote “Battle Hymn of the Tiger Mother,” the controversial chronicle of her own overambitious parenting technique, said her immigrant parents imparted to her a passion for academics — but not over dinner. “We did not say one word,” she recalled. Eating and television news dominated the meal.
In her own home, she said, she and her husband, the law professor Jed Rubenfeld, try to devote about half the meal to catching up on their children’s lives and the other half to “bringing up interesting cases with moral dilemmas.”
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The religion of Utopia is not unlike that of the Roman Empire, in that there is a state religion. "No one is forced to belong to it," Dr. Boyle explains, "but in Utopia – where everyone is reasonable and rational – most people do because it is a reasonable and rational religion in accord with nature and philosophy." All other religions, while tolerated and permitted, are considered to be superstitious. The only requirement is that all people must hold to the immortality of the soul, and to a final judgment of some kind. This is so as to motivate moral behavior. "It's not a religious claim. It's a social claim."
"It's very interesting when they talk about worship in Utopian religion," Dr. Boyle notes, "They have very little to say about the object of that worship; they practice confession in Utopia, and the one person who is not confessed to is God. Children confess to their parents, wives confess to their husbands: nobody confesses to God."
There is, however, an ironic application of the way Utopia enforces freedom of religion, as recounted by the character of Raphael Hythloday. "He tells the story of bringing Christianity to Utopia, and many Utopians apparently converted. But one convert's apparently an obnoxious, overzealous convert, because he insists on the exclusive character of Christianity. He's banished from Utopia on the grounds of the principle which is that no one should suffer for his religion."
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What does it mean to be a Catholic university? This well-worn question emerges even more than usual these days in the face of budget cuts and increasing competition in higher education, as these universities have to identify what unique feature they offer prospective students that justifies their higher tuition costs. Alasdair MacIntyre, perhaps the most influential living philosopher, believes the answer to this question involves a significant place for the Catholic philosophical tradition.
MacIntyre begins his excellent book by raising a paradox for the Catholic Christian: her faith requires her to give unqualified trust to God but she simultaneously poses systematic questions about the God she claims to trust. These questions take the form of traditional philosophical problems for theists, such as the problem of evil, the relationship of body and soul, and how to speak meaningfully of a transcendent being. Thus MacIntyre identifies an apparent tension between faith and reason, a tension that the Catholic philosophical tradition wishes to dissolve.
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We ought to leave “happiness” to novelists and philosophers — and rescue it from the economists and psychologists who think it can be distilled into a “science” and translated into pro-happiness policies. Fat chance. Government can often mitigate sources of unhappiness (starvation, unemployment, disease), but happiness is more than the absence of misery. If we could manufacture happiness, we could repeal the “human condition.”
Somehow this has escaped the social scientists who want to make happiness the goal of government. They argue that economic output (gross domestic product) doesn’t measure everything that’s important in life — family, friends or religion, for example. True, but it doesn’t follow that “happiness” can be targeted as an alternative. No matter....
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...imagine how cool it would be if, by some twist of time, the National Archives were to make available detailed census information from nearly 70 years in the future — the 2080 census.
We asked James Dator, director of the Hawaii Research Center for Futures Studies, what kind of information census takers will be soliciting seven decades in the future. Dator says that possible questions might include:
—Do you have a home, or "biophysical domicile"? If so, is it on Earth, the moon, Mars or elsewhere?Read or listen to it all.
—What is your current sex?
—What is your permission number for drinking water?...
Filed under: * Culture-Watch History Philosophy Psychology Science & Technology * Economics, Politics Economy The U.S. Government Census/Census Data * International News & Commentary America/U.S.A.
If our hope is for salvation in.. [the] sense [of being safe from final annihilation when we die and will be happy eternally in our life after death]— and for many that is the main point of religion—then this hope depends on certain religious beliefs’ being true. In particular, for the main theistic religions, it depends on there being a God who is good enough to desire our salvation and powerful enough to achieve it.
But here we come to a point that is generally overlooked in debates about theism, which center on whether there is reason to believe in God, understood as all-good and all-powerful. Suppose that the existence of such a God could be decisively established. Suppose, for example, we were to be entirely convinced that a version of the ontological argument, which claims to show that the very idea of an all-perfect being requires that such a being exist, is sound. We would then be entirely certain that there is a being of supreme power and goodness. But what would this imply about our chances for eternal salvation?
On reflection, very little. Granted, we would know that our salvation was possible: an all-powerful being could bring it about. But would we have any reason to think that God would in fact do this? Well, how could an all-good being not desire our salvation? The problem is that an all-good being needs to take account of the entire universe, not just us.
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Amidst the debris of postmodernism (a movement that has basically run its course) stands a great ambivalence about the nature of truth. The great intellectual transformation of recent decades produced a generation that is not hostile to all claims of truth, but is highly selective about what kinds of truth it is willing to receive.
The current intellectual climate accepts truth as being true in some objective sense only when dealing with claims of truth that come from disciplines like math or science. They accept objective truth when it comes to gravity or physiology, but not when it comes to morality or meaning.
One result of this is that we can often be heard as meaning less than we intend. When we present the gospel, it can easily be heard as a matter of our own personal reality that is, in the end, free from any claim upon others....
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The ...[groups] opposing the change have been, in the main, religious. Behind the Coalition for Marriage, which is running a petition, are evangelical Christian organisations. The Catholic Church - where last weekend a judicious bishops' letter opposing the change was read to more than a million congregants in 2,500 parishes across England and Wales - is the principal institutional campaigner, with the Archbishop of Canterbury also opposing the move.
They have laid out their reasons carefully and moderately, noting that marriage is a conjugal relationship of a man and a woman apt for the begetting of children who are raised by their natural parents; that this arrangement is both unique and uniquely beneficial to society and to children; and that there is something inappropriate about the state even claiming to have the power by law to redefine it.
They have been careful to point out how little this is about "gay" or anyone else's rights (we would need to have the same debate if the call were for polygamy, or for siblings to marry) but about the meaning of marriage, and whether it should be preserved or altered.
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What has taken the place of religious commitment is the "economy" in the form of an ever greater consumption of the goods that science in the service of technology and industry delivers. Combined with an ever more malleable and mercurial "self" defined in terms of the fulfillment of material desires, the urge for infinite acquisition has become the default religion even of believers. This "religion" prevails even though in acting it out Christians violate their own religion's claims that self-love and covetousness are close to the essence of sin. The religion is that of Cole Porter's "Anything Goes," or, more recently, "Whatever."
Yet this state of affairs cannot last because neither science nor philosophy can prove the existence of individual rights, the maintenance of which is the liberal state's only reason for existence. The ecological limits of indefinite production and consumption moreover threaten to topple the very foundations upon which this default religion rests.
This scenario in a few words characterizes the symptoms of liberal Western "civilization" and its discontents as sketched by Brad Gregory in The Unintended Reformation: How a Religious Revolution Secularized Society. Or rather liberal Western civilization and its "contentments."
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Alain de Botton, the British pop philosopher whose new book Religion for Atheists has made him the friendly face of modern godlessness....said if you walked into a modern university and asked to study the humanities in order to find meaning in life, “the people in charge would immediately dial the number of the insane asylum, and you would be taken away.”
He said the message of the secular world is that life is simple, and the only people who need help are stupid people who read self-help books.
He set his own views against the “virulent strain” of atheism that sees religion as “not just false but wrong, ridiculous, malign and corrupt,” epitomized by Christopher Hitchens’ claim that “religion poisons everything.”
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Less optimistically than Marx, the democratic left today mostly thinks of money as a necessary evil. This nasty material has to be used to make markets function and it has to be accumulated. But it should be reined back as far as possible: the state should confiscate the maximum amount of numbers that it can and place them safely under the control of predictable verbal orders and regulations.
But could it be that in its implicit advocacy of words over numbers the left has all too readily embraced a capitalist notion of the nature of money? This notion assumes that money is necessarily a commodity - whether valid or illusory, as it was for Marx - and that the pursuit of wealth consists in piling the stuff up as high as possible....
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James Q. Wilson, a political scientist who coauthored the influential “Broken Windows” article in The Atlantic Monthly in 1982, which became a touchstone for the move toward community policing in Boston and cities across the country, died early this morning in Beth Israel Deaconess Medical Center.
He was being treated for leukemia, according to a family friend.
Dr. Wilson, who was 80 and lived North Andover, returned to Boston a few years ago to become the first senior fellow at the Clough Center for the Study of Constitutional Democracy at Boston College, and a distinguished scholar in the college’s political science department.
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I should like to focus on nothing—that is, on the various senses of nothing about which scientists, philosophers, and theologians speak—and the danger which follows from a failure to keep distinct these different senses. It may seem strange, but my task here is to make crucial distinctions about nothing....
Lawrence Kraus, however, simply rejects any appeal to notions of “nothing” which are beyond the explanatory domain of the natural sciences. As he said in an interview on National Public Radio in January: “the question of why there is something rather than nothing is really a scientific question, not a religious or philosophical question, because both nothing and something are scientific concepts, and our discoveries over the past 30 years have completely changed what we mean by nothing.” Krauss goes well beyond what most physicists would claim when he says: “the distinction between something and nothing has begun to disappear, where transitions between the two in different contexts are not only common, but required” (183). Indeed, he has a whole chapter on why nothing is unstable. In a way, of course, he is right. The “nothing” he attributes to various cosmological theories is really something. The distinguished French physicist, Étienne Klein, author of Discours sur l’origine de l’univers (2010), observes that, contrary to Krauss’ speculations, we do not have the conceptual tools to try to explain how something can come from nothing; indeed, “that which pre-exists our universe is never nothing,” since all change starts from a prior something....
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During the debate, it seemed that at the heart of Dawkins' difficulty with faith is his impoverished view of God and is failure to grasp more than the most simplistic understanding.
Towards the end he asked the archbishop: "Why don't you see the extraordinary beauty of the idea that we can explain the world, life, how it started, from nothing? ... Why clutter it up with something so messy as a god?"
Dr Williams replied that he doesn't see clutter: "I'm not thinking of God as being shoehorned in."
Dawkins then said: "That is exactly how I see God."
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Watch and listen to it all; it really is worth the time.
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"Any attempt to speak without speaking any particular language is not more hopeless than the attempt to have a religion that shall be no religion in particular. . . . Thus every living and healthy religion has a marked idiosyncrasy. Its power consists in its special and surprising message and in the bias which that revelation gives to life." Its vistas and mysteries propound "another world to live in," and "another world to live in. . . is what we mean by having a religion."
De Botton's work is a laudable critique of what goes wrong in the old religions, which he seems to envy and about which he is nostalgic. "The religions" could take lessons from some of what he proposes. But it does not transcend the merely secular world, and does not appear to offer "another world to live in." We'll watch.
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Politicians and academics have paid tribute to a world-renowned Birmingham philosopher who “would not flinch from controversy” and who was once accused of heresy.
Professor John Hick, seen by many as the most influential philosopher of religion of recent times, has died just weeks after celebrating his 90th birthday.
The former University of Birmingham academic and church minister is remembered for helping to stop South African apartheid-era cricketers playing in Birmingham.
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[Søren] Kierkegaard has a beautiful devotional titled "Purity of Heart is to Will One Thing." The basis for the book is James 1:8 and he spends the majority of the space in the book psychologically evaluating what it means to will one thing and what many of the barriers are to willing one thing. The title of the work alone speaks beauty and simplicity to me. I believe Kierkegaard is getting at the heart of Jesus with the idea behind this book. Jesus said that only one thing is necessary and he said that the law is fulfilled in one commandment: Love God and love neighbor.
One of my favorite illustrations in the book is when Kierkegaard writes of a man who is courting a wealthy woman. The double-minded man, the man who does not will only one thing, is pleased by the fact that his marriage to the woman will result in financial gain. The man without a pure heart allows his love for the woman to be tainted by her situation and the gain which will come to him as a result. The man who courts the wealthy woman and wills only one thing, the man with a pure heart, hates any financial gain he may come to acquire by his marriage to the woman. The man has a disdain for the woman's wealth, not out of jealousy or in any way which causes feelings of contempt for the woman, but for quite the opposite reason. The man has contempt for the woman's wealth because it presents the possibility of his love for her losing its purity. The man who wills only one thing wants to do nothing but love the woman with his whole heart and with a pure heart. Any other thing which may cause him to love the woman with any less than a whole and pure heart is an enemy. He wants only to love the woman and he wants nothing to get in the way. The man with the pure hearts acts in a way which eliminates other possible competitors for his love.
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Craig Bartholomew, a philosophy professor at Redeemer University College in Ancaster, Ontario, has been at work on a curious topic. "When people ask what I'm working on, and I say, 'place,' I get a blank stare," Bartholomew says. But examples help. "The home is a place, the city is a place, the university is a place, the mall is a place, and the placial dynamic of all these places must be attended to for people to flourish."
To exist at all, we must be somewhere. And as embodied creatures, we are implaced in specific contexts. Yet in contemporary culture, this aspect of human existence is threatened by what Bartholomew calls a "crisis of place" created by several elements of our technological society. To fully flourish as human beings—and to flourish as entire communities—Bartholomew argues, we need to recover the lost art of placemaking.
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Of the 20 or so T-shirts I own, about half make some reference to Jedis, midi-chlorians, or lightsabers. In 1999, on the day Episode I: The Phantom Menace was released, I bought tickets to three consecutive screenings and sat giddily through them all, Jar Jar be damned. When my dear friends had their beautiful baby boy late last year, I was thrilled to buy him a Boba Fett alarm clock desk lamp, the best gift I could imagine. I bought another one for myself.
If you’ve understood most of the references in the paragraph above, you, sadly, belong to the same wretched class of emotionally precarious quasi-adults in whose minds and hearts Star Wars occupies the realms others furnish with accomplishing life goals or forming meaningful relationships. Which is why the next line hurts: George Lucas has ruined our lives.
I don’t mean that in the obvious way, like the sorry stares my friends and I sometimes get from well-balanced, emotionally available adults when they overhear us discussing issues like the politics of Wookie society or why all spaceships seem to always have their engines on in full thrust yet none ever seem to accelerate. What I mean is that those of us reared on Star Wars too easily subscribe to its creator’s facile mythology that sees all religions as nothing more than particular facets of one grand universal myth and that has little use for cultural distinctions or theological depth. As his newly released production, the World War II film Red Tails, clearly shows, George Lucas’ world is a place where good forever battles evil on a landscape that is smooth and flat and unchanging. The same goes for his entire oeuvre.
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To avoid misunderstanding the phenomenon of homosexuality, we must grapple with the Achilles heel of research into the homosexual condition: the issue of sample representativeness. To make general characterizations such as “homosexuals are as emotionally healthy as heterosexuals,” scientists must have sampled representative members of the broader group. But representative samples of homosexual persons are difficult to gather, first, because homosexuality is a statistically uncommon phenomenon.
A recent research synthesis by Gary Gates of the Williams Institute, a think tank at UCLA Law School dedicated to sexual-orientation law and public policy, suggests that among adults in the United States, Canada, and Europe, 1.8 percent are bisexual men and women, 1.1 percent are gay men, and 0.6 percent are lesbians. This infrequency makes it hard to find participants for research studies, leading researchers to study easy-to-access groups of persons (such as visible participants in advocacy groups) who may not be representative of the broader homosexual population. Add to this the difficulty of defining homosexuality, of establishing boundaries of what constitutes homosexuality (with individuals coming in and out of the closet, and also shifting in their experience of same-sex identity and attraction), and of the shifting perceptions of the social desirability of embracing the identity label of gay or lesbian, and the difficulty of knowing when one is studying a truly representative sample of homosexual persons becomes clear.
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There are jobs for philosophers. But the irksome perception persists that a philosophy degree is only slightly more useful than an English degree, and so it was thought that a panel such as this might give frightened philosophers, many of whom came to this conference in search of gainful employment, some hope.
Philosophers: If you are pinning hopes of gainful employment on blogging, don't.
But the three men on the panel have done so, and splendidly, with varying degrees of national recognition for their thoughtful punditry on political and cultural issues. Besides Sullivan, who has a Ph.D. in political philosophy and is known for his writings on conservatism and gay marriage, the other participants included Slate blogger Matthew Yglesias, who majored in philosophy at Harvard, and Grist magazine writer/blogger David Roberts, who has a master's in philosophy.
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Last month, an expert panel of the Royal Society of Canada, chaired by Udo Schuklenk, a professor of bioethics at Queens University, released a report on decision-making at the end of life. The report provides a strong argument for allowing doctors to help their patients to die, provided that the patients are competent and freely request such assistance.
The ethical basis of the panel's argument is not so much the avoidance of unnecessary suffering in terminally ill patients, but rather the core value of individual autonomy or self-determination. "The manner of our dying," the panel concludes, "reflects our sense of what is important just as much as do the other central decisions in our lives." In a state that protects individual rights, therefore, deciding how to die ought to be recognized as such a right.
The report also offers an up-to-date review of how assistance by physicians in ending life is working in the "living laboratories" - the jurisdictions where it is legal. In Switzerland, as well as in the American states of Oregon, Washington and Montana, the law now permits physicians, on request, to supply a terminally ill patient with a prescription for a drug that will bring about a peaceful death. In The Netherlands, Belgium, and Luxembourg, doctors have the additional option of responding to the patient's request by giving the patient a lethal injection.
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As soon as man began considering himself the source of the highest meaning in the world and the measure of everything, the world began to lose its human dimension, and man began to lose control of it.--Disturbing the Peace : A Conversation with Karel Hvizdala (Vintage, 1991 paperback ed. of the 1986 original trnslated by Paul Wilson, 1990), p.11
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