The mp3 of this lesson is available at www.cumcsl.org/axiomlessons. If you want to hear the lessons in person, join us on Sundays at 9:45 am in Room 312 at Christ United Methodist Church in Sugar Land, Texas.
This document discusses different philosophical perspectives on the concept of evil. It begins by outlining the deductive argument from evil, which argues that the existence of evil is logically incompatible with the existence of an omnipotent, omniscient, and perfectly good God. It then examines various theories that have attempted to resolve this incompatibility, such as the idea that some evils may be logically necessary for greater goods. The document also analyzes different formulations of the problem of evil, like axiological and deontological approaches. Finally, it explores specific theories of evil proposed by philosophers and thinkers like Kant, Arendt, and various dualist and privation theories.
This document provides an overview of the course "Philosophy of Religion" which examines arguments for and against the existence of God from both theistic and atheistic perspectives. It discusses elements of worldview evaluation, examines various theistic arguments including cosmological, teleological, ontological, and moral arguments. It also examines atheistic arguments such as the problem of evil. Alternative worldviews discussed include Islam, Mormonism, and Jehovah's Witnesses. The document concludes by outlining various cases for the resurrection of Jesus and arguments that have been made against the validity of the resurrection.
The document discusses several philosophical arguments for and against the existence of God. It outlines the moral, ontological, cosmological, teleological, causal, and pragmatic arguments for God's existence. It also discusses empirical, subjective, and problem of evil arguments against God's existence. The problem of evil argues that the co-existence of an omnipotent, omniscient, and omnibenevolent God with evil in the world is unlikely or impossible.
This document discusses religious experience from a philosophical perspective. It examines how people assess the probability of various phenomena like God, life after death, and religious experiences. Professor Richard Swinburne is discussed as arguing that none of the traditional arguments for God's existence alone are persuasive, but taken together they make it reasonably plausible. Swinburne also proposes two principles for evaluating religious experiences - the principle of credulity and the principle of testimony. The document then examines several thinkers and their perspectives on religious experience, beauty, and their relationship to belief in God, including Kant, Proust, and Etty Hillesum.
The document discusses two traditional theodicies - the Irenaeus theodicy and the Augustine theodicy - that attempt to reconcile the existence of an omnipotent, omniscient and benevolent God with the existence of evil and suffering in the world. The Irenaeus theodicy argues that suffering exists to allow humans to evolve spiritually and grow closer to God, while the Augustine theodicy asserts that evil arises from corruption or malfunction and is also used to punish sin and maintain moral balance. However, both theodicies are problematic as they cannot adequately explain how a perfect creation by an all-powerful God could go wrong or malfunction.
This document discusses different types of religious experiences including visions, numinosity, conversion, and mystical experiences. Visions can be intellectual, imaginary, or corporeal experiences of supernatural beings. Numinosity refers to feeling the presence of a great power but remaining separate. Mystical experiences involve a direct experience of God through union, knowledge, or understanding beyond normal comprehension in an ineffable, noetic, transient, and passive way. There are different classes and types of mysticism focused on love, knowledge, the soul, or nature.
This document discusses different philosophical perspectives on the concept of evil. It begins by outlining the deductive argument from evil, which argues that the existence of evil is logically incompatible with the existence of an omnipotent, omniscient, and perfectly good God. It then examines various theories that have attempted to resolve this incompatibility, such as the idea that some evils may be logically necessary for greater goods. The document also analyzes different formulations of the problem of evil, like axiological and deontological approaches. Finally, it explores specific theories of evil proposed by philosophers and thinkers like Kant, Arendt, and various dualist and privation theories.
This document provides an overview of the course "Philosophy of Religion" which examines arguments for and against the existence of God from both theistic and atheistic perspectives. It discusses elements of worldview evaluation, examines various theistic arguments including cosmological, teleological, ontological, and moral arguments. It also examines atheistic arguments such as the problem of evil. Alternative worldviews discussed include Islam, Mormonism, and Jehovah's Witnesses. The document concludes by outlining various cases for the resurrection of Jesus and arguments that have been made against the validity of the resurrection.
The document discusses several philosophical arguments for and against the existence of God. It outlines the moral, ontological, cosmological, teleological, causal, and pragmatic arguments for God's existence. It also discusses empirical, subjective, and problem of evil arguments against God's existence. The problem of evil argues that the co-existence of an omnipotent, omniscient, and omnibenevolent God with evil in the world is unlikely or impossible.
This document discusses religious experience from a philosophical perspective. It examines how people assess the probability of various phenomena like God, life after death, and religious experiences. Professor Richard Swinburne is discussed as arguing that none of the traditional arguments for God's existence alone are persuasive, but taken together they make it reasonably plausible. Swinburne also proposes two principles for evaluating religious experiences - the principle of credulity and the principle of testimony. The document then examines several thinkers and their perspectives on religious experience, beauty, and their relationship to belief in God, including Kant, Proust, and Etty Hillesum.
The document discusses two traditional theodicies - the Irenaeus theodicy and the Augustine theodicy - that attempt to reconcile the existence of an omnipotent, omniscient and benevolent God with the existence of evil and suffering in the world. The Irenaeus theodicy argues that suffering exists to allow humans to evolve spiritually and grow closer to God, while the Augustine theodicy asserts that evil arises from corruption or malfunction and is also used to punish sin and maintain moral balance. However, both theodicies are problematic as they cannot adequately explain how a perfect creation by an all-powerful God could go wrong or malfunction.
This document discusses different types of religious experiences including visions, numinosity, conversion, and mystical experiences. Visions can be intellectual, imaginary, or corporeal experiences of supernatural beings. Numinosity refers to feeling the presence of a great power but remaining separate. Mystical experiences involve a direct experience of God through union, knowledge, or understanding beyond normal comprehension in an ineffable, noetic, transient, and passive way. There are different classes and types of mysticism focused on love, knowledge, the soul, or nature.
This document outlines various philosophical approaches to reconciling the existence of God with the problem of evil and suffering in the world. It discusses perspectives that see evil as allowing humans the opportunity to become perfect, as well as alternatives where God is not omnipotent and created an evolutionary process, co-suffering with humanity. The document also questions whether a limited God that does not maintain traditional attributes of omnipotence is still worthy of worship.
AQA Religious Studies Unit 3 complete revisiondonnersx
This document discusses various philosophical arguments related to the problem of evil and the existence of God. It examines different types of evil and presents arguments from thinkers like Augustine, Rowe, Mackie, and Plantinga regarding the logical problem of evil and how evil relates to the existence of an omnipotent and omnibenevolent God. It also considers arguments like Anselm's ontological argument and defenses by Malcolm as well as criticisms from thinkers such as Kant and Davies regarding religious language and whether God's existence can be proven through reasoning alone.
This document discusses objections to the ideas of heaven and hell. It addresses 17 objections to the idea of heaven, rejecting arguments that reincarnation is more reasonable, that there is no scientific evidence for heaven, that heaven is wishful thinking, a myth or legend, escapist, a distraction, a bribe, egotistical, boring, inhumane, would remove free will, eliminate individuality, remove privacy, would not involve sex, and seems alien. It also briefly discusses hell, stating that denying hell implies the Bible and Jesus are liars and allows dropping doctrines solely due to discomfort.
The document discusses the fall of man in the Garden of Eden and debates whether God decreed or ordained the fall. It proposes that God is sovereign over all things, including evil acts and choices, but that does not mean he coerced Adam to sin. Rather, Adam freely chose to rebel with his freewill. While God ordained the fall, he did so for his purposes to ultimately display his glory and bring about salvation, not because he forced sin upon humanity. The document also argues the serpent in the garden was more than just a physical creature, and was likely Satan using the serpent to deceive Eve into disobeying God.
Christian apologetics involves defending Christianity through reasoned arguments and evidence. There are various methodologies like classical, evidential, presuppositional, and reformed epistemology approaches. Classical apologetics uses arguments like the cosmological, teleological, ontological, and moral arguments to establish God and then Christianity. Evidential focuses on the resurrection evidence. Presuppositional says one must accept God to understand the world. Reformed epistemology says belief in God is properly basic. Defenders use minimal facts about Jesus' death, empty tomb, and appearances to argue for his resurrection.
This document provides an overview of issues related to the problem of evil from both an atheist and Christian perspective. It discusses contemporary Christian attitudes about the problem of evil, as well as atheist arguments like Epicurus' argument and incoherence arguments. It examines major Christian responses to the problem of evil known as theodicies. It also explores logical and evidential arguments from evil, the problem of hell, and atrocities in the Old Testament. The document aims to present these topics at a philosophical level to develop a response to atheism's best case regarding the problem of evil.
The document discusses the problem of evil and different perspectives on reconciling the existence of evil with an omnipotent, omniscient and wholly good God. It describes moral and natural evils and examines the evidential and logical problems of evil. It then outlines several possible responses to the problem, including theodicies explaining evil as necessary for free will (Augustinian) or spiritual development (Irenaean), transforming the meaning of evil, process theology, atheism or evolutionary explanations for the distribution of pain and pleasure.
This document discusses arguments for and against using religious experiences as evidence for the existence of God. Proponents argue that experiences of the divine are a valid form of knowledge through intuition, as intuition allows us to understand other relationships. However, critics argue that religious experiences are subjective psychological phenomena, as they cannot be empirically tested or verified like other experiences. While some experiences of God may be genuine, religious experiences alone are not sufficient to prove God's objective existence.
Religious experiences involve profound feelings of wonder, insight, and holiness that involve the whole person. There are two approaches to interpreting them - experiential, taking the experience at face value, and propositional, extracting experiences from religious truths. While experiences can be powerful for individuals, they are problematic as evidence for God's existence due to issues like prior assumptions shaping experiences, conflicting claims between religions, and psychological explanations of experiences. At best, experiences may point to a divine presence but do not prove religious truths independently.
The logical and evidential problem of evil(1)philipapeters
The document discusses the logical and evidential problems of evil regarding the existence of God.
1) The logical problem attempts to show that God and evil cannot logically coexist based on God's supposed attributes. The evidential problem concedes evil may be logically compatible with God but argues the extreme nature and amount of evil makes God's existence unlikely.
2) The evidential problem focuses on "apparently gratuitous evil" - suffering that seems to serve no greater purpose. Proponents argue this provides strong evidence against God's existence.
3) The evidential argument is probabilistic and inductive in nature rather than deductive. It claims the degree of evil and suffering observed in the world lowers the
The document summarizes key aspects of Christian mysticism according to addresses given at the Sydney Unitarian Church. It describes mysticism as the direct experience of God, focusing on lasting union with God rather than transient experiences. Mysticism involves purification of the self to experience one's true self as God. It involves three stages - purification, contemplation in a "cloud of unknowing," and final union with God where separation dissolves. The mystical experience allows direct, unmediated communion with the divine oneness at the core of all beings.
The document discusses the problem of evil and suffering from a religious perspective. It defines moral and natural evil, provides examples of each, and presents a diagram showing how the existence of evil and suffering poses a problem for the existence of an omnibenevolent, omnipotent and omniscient God.
Eureka! success with mentoring high school youthmjumonvi
The Big Buddy Program began as a student project at LSU to provide mentoring and learning opportunities to youth in need. It offers mentoring relationships, extended learning programs, and workforce development programs. Mentoring is at the core and aims to build self-esteem and support growth through meaningful relationships. Extended learning includes after-school programs, tutoring, and camps to provide academic and social support. Workforce programs for teens offer internships, career tracks, and workplace mentors to guide youth. The presentation reviews the program and seeks to investigate its validity for other communities.
Presented September 20, 2012 - Part of 2012 Collaborative Mentoring Webinar Series Education Northwest/National Mentoring Center, Friends For Youth, Indiana Mentoring Partnership, Kansas Mentors, Mass Mentoring Partnership, Mentoring Partnership of Minnesota, Mentoring Partnership of Southwest Pennsylvania, Mentor Michigan, Mobius Mentors, Oregon Mentors and other partners are working together in 2012 to deliver this free monthly webinar series for mentoring professionals. For updates about upcoming webinars, join and follow the Mentoring Forums at http://mentoringforums.educationnorthwest.org.
Mentoring For Impactful Learning: Creating Effective RelationshipsSandra Coswatte-Mohr
Are you effectively using a mentoring process with your faculty and students? Have you thought about setting up a mentor process and do not know how to get started? Learn how mentors in the Online Teaching Certificate Program at the Online Learning Consortium (formally Sloan-C) impact the learning process for faculty to improve their teaching skills.
This document discusses mentoring and its benefits for employee development. It defines mentoring as a relationship aimed at learning and development between an experienced mentor and a mentee. The document outlines different models of mentoring including functionalist, engagement, and evolutionary mentoring. It also discusses important aspects of implementing mentoring such as selecting mentors, matching mentors and mentees, and providing support structures. The core benefits of mentoring are identified as employee engagement, individual development through goal setting, workplace learning and growth, and knowledge transfer.
Presented July 19, 2012 - Part of 2012 Collaborative Mentoring Webinar Series
Education Northwest/National Mentoring Center, Friends For Youth, Indiana Mentoring Partnership, Kansas Mentors, Mass Mentoring Partnership, Mentoring Partnership of Minnesota, Mentor Michigan, Mobius Mentors, Oregon Mentors and other partners are working together in 2012 to deliver this free monthly webinar series for mentoring professionals.
For updates about upcoming webinars, join and follow the Mentoring Forums at http://mentoringforums.educationnorthwest.org.
Lucas Carlson, founder and CEO of PHP Fog, gave a webinar about the company's Platform as a Service (PaaS). PHP Fog deploys and manages customer code on AWS, provides a seamless transition from multi-tenant to single-tenant setups, and integrates with services like New Relic and Mailgun. Carlson demonstrated PHP Fog and discussed future plans to expand language support, services, and an app store while incorporating aspects of Cloud Foundry.
Randy White's book Encounter God in the City discusses how involvement in urban ministry can lead to transformation through reflection. The book uses personal stories to illustrate both the joys and challenges of urban life and ministry. It emphasizes that Christians working in cities need to be creative in finding solutions to difficult problems and not become paralyzed by complexity. Transformation occurs both personally for those in ministry, and corporately in the communities as Christians live out God's love through service. Reflection helps maximize insights gained from urban experiences and cement understanding.
This document outlines various philosophical approaches to reconciling the existence of God with the problem of evil and suffering in the world. It discusses perspectives that see evil as allowing humans the opportunity to become perfect, as well as alternatives where God is not omnipotent and created an evolutionary process, co-suffering with humanity. The document also questions whether a limited God that does not maintain traditional attributes of omnipotence is still worthy of worship.
AQA Religious Studies Unit 3 complete revisiondonnersx
This document discusses various philosophical arguments related to the problem of evil and the existence of God. It examines different types of evil and presents arguments from thinkers like Augustine, Rowe, Mackie, and Plantinga regarding the logical problem of evil and how evil relates to the existence of an omnipotent and omnibenevolent God. It also considers arguments like Anselm's ontological argument and defenses by Malcolm as well as criticisms from thinkers such as Kant and Davies regarding religious language and whether God's existence can be proven through reasoning alone.
This document discusses objections to the ideas of heaven and hell. It addresses 17 objections to the idea of heaven, rejecting arguments that reincarnation is more reasonable, that there is no scientific evidence for heaven, that heaven is wishful thinking, a myth or legend, escapist, a distraction, a bribe, egotistical, boring, inhumane, would remove free will, eliminate individuality, remove privacy, would not involve sex, and seems alien. It also briefly discusses hell, stating that denying hell implies the Bible and Jesus are liars and allows dropping doctrines solely due to discomfort.
The document discusses the fall of man in the Garden of Eden and debates whether God decreed or ordained the fall. It proposes that God is sovereign over all things, including evil acts and choices, but that does not mean he coerced Adam to sin. Rather, Adam freely chose to rebel with his freewill. While God ordained the fall, he did so for his purposes to ultimately display his glory and bring about salvation, not because he forced sin upon humanity. The document also argues the serpent in the garden was more than just a physical creature, and was likely Satan using the serpent to deceive Eve into disobeying God.
Christian apologetics involves defending Christianity through reasoned arguments and evidence. There are various methodologies like classical, evidential, presuppositional, and reformed epistemology approaches. Classical apologetics uses arguments like the cosmological, teleological, ontological, and moral arguments to establish God and then Christianity. Evidential focuses on the resurrection evidence. Presuppositional says one must accept God to understand the world. Reformed epistemology says belief in God is properly basic. Defenders use minimal facts about Jesus' death, empty tomb, and appearances to argue for his resurrection.
This document provides an overview of issues related to the problem of evil from both an atheist and Christian perspective. It discusses contemporary Christian attitudes about the problem of evil, as well as atheist arguments like Epicurus' argument and incoherence arguments. It examines major Christian responses to the problem of evil known as theodicies. It also explores logical and evidential arguments from evil, the problem of hell, and atrocities in the Old Testament. The document aims to present these topics at a philosophical level to develop a response to atheism's best case regarding the problem of evil.
The document discusses the problem of evil and different perspectives on reconciling the existence of evil with an omnipotent, omniscient and wholly good God. It describes moral and natural evils and examines the evidential and logical problems of evil. It then outlines several possible responses to the problem, including theodicies explaining evil as necessary for free will (Augustinian) or spiritual development (Irenaean), transforming the meaning of evil, process theology, atheism or evolutionary explanations for the distribution of pain and pleasure.
This document discusses arguments for and against using religious experiences as evidence for the existence of God. Proponents argue that experiences of the divine are a valid form of knowledge through intuition, as intuition allows us to understand other relationships. However, critics argue that religious experiences are subjective psychological phenomena, as they cannot be empirically tested or verified like other experiences. While some experiences of God may be genuine, religious experiences alone are not sufficient to prove God's objective existence.
Religious experiences involve profound feelings of wonder, insight, and holiness that involve the whole person. There are two approaches to interpreting them - experiential, taking the experience at face value, and propositional, extracting experiences from religious truths. While experiences can be powerful for individuals, they are problematic as evidence for God's existence due to issues like prior assumptions shaping experiences, conflicting claims between religions, and psychological explanations of experiences. At best, experiences may point to a divine presence but do not prove religious truths independently.
The logical and evidential problem of evil(1)philipapeters
The document discusses the logical and evidential problems of evil regarding the existence of God.
1) The logical problem attempts to show that God and evil cannot logically coexist based on God's supposed attributes. The evidential problem concedes evil may be logically compatible with God but argues the extreme nature and amount of evil makes God's existence unlikely.
2) The evidential problem focuses on "apparently gratuitous evil" - suffering that seems to serve no greater purpose. Proponents argue this provides strong evidence against God's existence.
3) The evidential argument is probabilistic and inductive in nature rather than deductive. It claims the degree of evil and suffering observed in the world lowers the
The document summarizes key aspects of Christian mysticism according to addresses given at the Sydney Unitarian Church. It describes mysticism as the direct experience of God, focusing on lasting union with God rather than transient experiences. Mysticism involves purification of the self to experience one's true self as God. It involves three stages - purification, contemplation in a "cloud of unknowing," and final union with God where separation dissolves. The mystical experience allows direct, unmediated communion with the divine oneness at the core of all beings.
The document discusses the problem of evil and suffering from a religious perspective. It defines moral and natural evil, provides examples of each, and presents a diagram showing how the existence of evil and suffering poses a problem for the existence of an omnibenevolent, omnipotent and omniscient God.
Eureka! success with mentoring high school youthmjumonvi
The Big Buddy Program began as a student project at LSU to provide mentoring and learning opportunities to youth in need. It offers mentoring relationships, extended learning programs, and workforce development programs. Mentoring is at the core and aims to build self-esteem and support growth through meaningful relationships. Extended learning includes after-school programs, tutoring, and camps to provide academic and social support. Workforce programs for teens offer internships, career tracks, and workplace mentors to guide youth. The presentation reviews the program and seeks to investigate its validity for other communities.
Presented September 20, 2012 - Part of 2012 Collaborative Mentoring Webinar Series Education Northwest/National Mentoring Center, Friends For Youth, Indiana Mentoring Partnership, Kansas Mentors, Mass Mentoring Partnership, Mentoring Partnership of Minnesota, Mentoring Partnership of Southwest Pennsylvania, Mentor Michigan, Mobius Mentors, Oregon Mentors and other partners are working together in 2012 to deliver this free monthly webinar series for mentoring professionals. For updates about upcoming webinars, join and follow the Mentoring Forums at http://mentoringforums.educationnorthwest.org.
Mentoring For Impactful Learning: Creating Effective RelationshipsSandra Coswatte-Mohr
Are you effectively using a mentoring process with your faculty and students? Have you thought about setting up a mentor process and do not know how to get started? Learn how mentors in the Online Teaching Certificate Program at the Online Learning Consortium (formally Sloan-C) impact the learning process for faculty to improve their teaching skills.
This document discusses mentoring and its benefits for employee development. It defines mentoring as a relationship aimed at learning and development between an experienced mentor and a mentee. The document outlines different models of mentoring including functionalist, engagement, and evolutionary mentoring. It also discusses important aspects of implementing mentoring such as selecting mentors, matching mentors and mentees, and providing support structures. The core benefits of mentoring are identified as employee engagement, individual development through goal setting, workplace learning and growth, and knowledge transfer.
Presented July 19, 2012 - Part of 2012 Collaborative Mentoring Webinar Series
Education Northwest/National Mentoring Center, Friends For Youth, Indiana Mentoring Partnership, Kansas Mentors, Mass Mentoring Partnership, Mentoring Partnership of Minnesota, Mentor Michigan, Mobius Mentors, Oregon Mentors and other partners are working together in 2012 to deliver this free monthly webinar series for mentoring professionals.
For updates about upcoming webinars, join and follow the Mentoring Forums at http://mentoringforums.educationnorthwest.org.
Lucas Carlson, founder and CEO of PHP Fog, gave a webinar about the company's Platform as a Service (PaaS). PHP Fog deploys and manages customer code on AWS, provides a seamless transition from multi-tenant to single-tenant setups, and integrates with services like New Relic and Mailgun. Carlson demonstrated PHP Fog and discussed future plans to expand language support, services, and an app store while incorporating aspects of Cloud Foundry.
Randy White's book Encounter God in the City discusses how involvement in urban ministry can lead to transformation through reflection. The book uses personal stories to illustrate both the joys and challenges of urban life and ministry. It emphasizes that Christians working in cities need to be creative in finding solutions to difficult problems and not become paralyzed by complexity. Transformation occurs both personally for those in ministry, and corporately in the communities as Christians live out God's love through service. Reflection helps maximize insights gained from urban experiences and cement understanding.
This dissertation examines faith-based mentoring as a means to transform the lives of at-risk urban youth. The author conducted research on mentoring programs in Pittsburgh, PA and Honduras to understand how mentoring can build developmental assets in youth and lead to holistic transformation over time. The intended audience includes faith-based mentors, youth practitioners, churches, schools, and mentoring organizations who seek to understand effective strategies for impacting at-risk youth. The research aims to provide practical insights that can help design programming to facilitate transformation in youth.
Presented August 16, 2012 - Part of 2012 Collaborative Mentoring Webinar Series
Education Northwest/National Mentoring Center, Friends For Youth, Indiana Mentoring Partnership, Kansas Mentors, Mass Mentoring Partnership, Mentoring Partnership of Minnesota, Mentor Michigan, Mobius Mentors, Oregon Mentors and other partners are working together in 2012 to deliver this free monthly webinar series for mentoring professionals.
For updates about upcoming webinars, join and follow the Mentoring Forums at http://mentoringforums.educationnorthwest.org.
Existential psychotherapy is a philosophical approach that focuses on concepts like freedom, responsibility, and meaning. It views humans as always evolving and defines our existence by our capacity for self-awareness and search for purpose. Key existential philosophers discussed include Kierkegaard, Nietzsche, Sartre, and Camus. Rollo May was influential in introducing existential ideas to psychotherapy in the US. Existential therapy addresses fundamental human concerns like anxiety, death, relationships and uses concepts like creative living to help clients develop authenticity. While flexible, it can also be complex and difficult to apply due to its philosophical nature.
Idealism holds that ideas or mind are the ultimate reality. It emphasizes that knowledge is obtained through reasoning and speculation rather than observation alone. Several philosophers contributed to the development of idealism, including Plato, who believed knowledge comes from recollection of innate ideas, and Kant, who saw the mind as giving meaning to the world. Idealism views education as developing students' abilities and character to serve society by focusing on subjects of the mind through discussion and questioning.
Chapter 8 - Man: Mystery and Wonder (PHILOSOPHY)Marvin Olazo
This document discusses different views on the nature and existence of the self. It presents scientific, Greek, Judeo-Christian, and philosophical perspectives. The scientific view sees man as the product of evolution without a creator. The Greek tradition emphasizes man's rationality and immortal soul. The Judeo-Christian view is that God created man in God's image. Philosophically, David Hume argued there is no self apart from perceptions, while others such as Plato, Descartes, and Aristotle believed the self or soul exists and can be separated from or united with the body.
The document discusses Aristotle's concept of natural law and its influence on Catholic moral philosophy. It describes natural law as universal, obligatory, recognizable, and unchanging. For Aristotle, everything has a natural activity or telos. He sought to discover humanity's highest good or final end, which is happiness. The human soul is divided into three parts: the vegetative faculty responsible for nutrition, the appetitive faculty for desires, and the calculative faculty for reasoning. Virtue is a mean between two extremes. The document also discusses disadvantages of natural law theory and arguments against it from Freud, Marx, and Darwin.
Transcendentalism was a philosophical movement that developed in the late 1820s and 1830s in the United States. It was centered around the idea that knowledge comes from personal intuition rather than religious doctrine or scientific reasoning. Ralph Waldo Emerson was a leader of the movement and advocated for self-reliance, individualism, non-conformity, and finding spiritual truth through nature. His influential essay Self-Reliance encouraged Americans to develop their own ideas rather than imitating Europe and to trust their own intuitions. The Transcendentalist movement emphasized idealism, spirituality, and social reform. It influenced American literature and philosophy in developing a uniquely American identity.
Theology of the Body
Theology of the Body
• A series of scriptural reflections on the meaning of human love and sexuality written by Pope John Paul in a series of 130 speeches
• Studying God through our human body.
• A study of God and the purpose of our existence, as discovered and revealed through our bodies.
• What does it mean to be a human? how should I live a life of happiness and fulfillment?
• John Paul II's 129 weekly audience addresses where he outlined the Church's teaching on sexuality
• Our bodies and sexual desire show us the meaning of our existence
• It demonstrates why we are here and our purpose
• The body and one flesh union of man and woman reveals something of the mystery of God
Who is St. John Paul II?
• Pope John Paul II was the head of the Catholic Church and sovereign of the Vatican City State from 1978 until his death in 2005.
• He was elected pope by the second papal conclave of 1978, which was called after Pope John Paul I, who had been elected in August to succeed Pope Paul VI, died after 33 days.
• Born: 18 May 1920, Wadowice, Poland
• Died: 2 April 2005, Apostolic Palace, Vatican City
• Full name: Karol Józef Wojtyła
• Feast day: 22 October
This document discusses different philosophical perspectives on the concept of the self. It begins by outlining the objectives of understanding the self from a philosophical lens and exploring key questions about the nature of the self. It then provides an overview of empiricism and rationalism as two approaches in philosophy. Several philosophers are discussed, including their distinct views on the self - whether it is composed of mind and body, a soul, or reducible to behaviors. In under 3 sentences, the document seeks to explain different philosophical perspectives on the concept of the self by outlining key questions about the nature of the self, discussing empiricism and rationalism, and summarizing various philosophers' distinct views on whether the self is composed of mind and body, a soul
This document contains an essay discussing the relationship between God and science. It explores whether God is necessary for the existence of the world and whether the world is necessary in itself. The essay raises philosophical questions about how to determine if something is a necessary being that exists in all possible worlds. It examines arguments that have been made for God's necessity, such as ontological arguments, and critiques them for being tautological or begging the question. The document considers different perspectives on necessity and possibility in an attempt to rigorously analyze claims about God's nature and relationship to the world.
1) The document discusses the distinction between spirituality and religion, and the idea of being "spiritual but not religious" (SBNR).
2) It references the work of Bernard Lonergan and Daniel Helminiak, who defined spirituality as emerging on the "philosophic horizon" and religion on the "theistic horizon".
3) The discussion centers around defining spirituality as the "disciplined transformation of our capacities for attending to attention"- focusing attention on self and world care through spiritual practices and experiences.
1) The document discusses the distinction between spirituality and religion, and the idea of being "spiritual but not religious" (SBNR).
2) It references the work of Bernard Lonergan and Daniel Helminiak, who defined spirituality as emerging on the "philosophic horizon" and religion on the "theistic horizon".
3) The discussion centers around defining spirituality as the "disciplined transformation of our capacities for attending to attention"- focusing attention on self and world care through spiritual practices and experiences.
The Resistance of Self-Justification to God’s GraceDigitalbulbs
What is the question to which justification-by-faith is the answer? Here it is: how does our gracious God rescue us from the practice of self-justification?1In the sixteenth-century the opposite of justification-by-faith was said by the Reformers to be justification by works or merit, for example, through indulgences and such. In our twenty-first cen-tury context, might we abstract from this five-century old debate to identify a more universal human propensity? If justification-by-faith is a genuine product of the New Testament gospel, then we expect it to illuminate theological anthropology in its broad and inclusive scope.
Religion and ScienceBy Albert Einstein(The following article b.docxdebishakespeare
Religion and Science
By Albert Einstein
(The following article by Albert Einstein appeared in the New York Times Magazine on
November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown
Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See
It, Philosophical Library, New York, 1949, pp. 24 - 28.)
Everything that the human race has done and thought is concerned with the satisfaction
of deeply felt needs and the assuagement of pain. One has to keep this constantly in
mind if one wishes to understand spiritual movements and their development. Feeling
and longing are the motive force behind all human endeavor and human creation, in
however exalted a guise the latter may present themselves to us. Now what are the
feelings and needs that have led men to religious thought and belief in the widest sense
of the words? A little consideration will suffice to show us that the most varying
emotions preside over the birth of religious thought and experience. With primitive man
it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness,
death. Since at this stage of existence understanding of causal connections is usually
poorly developed, the human mind creates illusory beings more or less analogous to
itself on whose wills and actions these fearful happenings depend. Thus one tries to
secure the favor of these beings by carrying out actions and offering sacrifices which,
according to the tradition handed down from generation to generation, propitiate them or
make them well disposed toward a mortal. In this sense I am speaking of a religion of
fear. This, though not created, is in an important degree stabilized by the formation of a
special priestly caste which sets itself up as a mediator between the people and the
beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or
a privileged class whose position rests on other factors combines priestly functions with
its secular authority in order to make the latter more secure; or the political rulers and the
priestly caste make common cause in their own interests.
The social impulses are another source of the crystallization of religion. Fathers and
mothers and the leaders of larger human communities are mortal and fallible. The desire
for guidance, love, and support prompts men to form the social or moral conception of
God. This is the God of Providence, who protects, disposes, rewards, and punishes; the
God who, according to the limits of the believer's outlook, loves and cherishes the life of
the tribe or of the human race, or even or life itself; the comforter in sorrow and
unsatisfied longing; he who preserves the souls of the dead. This is the social or moral
conception of God.
The Jewish scriptures admirably illustrate the development from the religion of fear to
moral religion, a development continued in the New Testament. The religions of all
civilized peoples, especially the peoples of the ...
1. The document discusses the relationship between reason and experiences of awe or the ineffable in understanding the world.
2. It explores how reason alone cannot fully explain mysteries like the existence of life and suggests other ways of knowing, like symbolic representation, are needed.
3. The document also examines the dangers of only allowing reason or a single view, like religious fundamentalism or scientific fundamentalism, to determine what is true and rejects the idea that mystery means ignorance.
Does God Exist? A question that even atheists spend a lot of time on, having concluded already that there is no God. Hava look at the framework of a lesson I put togther to explore the question.
Does God Exist?
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Does God Exist
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Does God Exist? Essay
Does God Exist? Essay
Does God Exist?
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1. The document discusses the relationship between reason and experiences that defy rational explanation or are "ineffable".
2. It explores the views of philosophers from Thales to Plato who saw reason as the key tool to understand the world, as well as perspectives that acknowledge experiences of awe and mystery.
3. The document examines tensions between purely rational and fundamentalist viewpoints versus allowing for mysteries that reason cannot explain through experiences of beauty, ethics, or the sublime nature of reality.
The document discusses the question of whether human freedom exists. It presents arguments for both determinism and indeterminism. Determinism views posit that human actions and choices are predetermined by internal and external factors such as genes, environment, psychological drives, and divine foreordination. Indeterminism views argue that humans possess free will and can originate causal chains of events through their choices and intentions. The document does not take a definitive stance, noting that there is ongoing philosophical debate around this question.
This document discusses different philosophical perspectives on the self from various thinkers across history. It examines views of the self from Socrates, Plato, St. Augustine, Thomas Aquinas, Rene Descartes, David Hume, Immanuel Kant, Gilbert Ryle, and Maurice Merleau-Ponty. Key differences include Socrates and Plato's view of the soul as dualistic versus body and mind as inseparable for Merleau-Ponty. Philosophers also differed on the self being rational thought for Plato versus a bundle of experiences for Hume or the name for behaviors for Ryle. The document aims to compare these diverse conceptions of human identity and nature.
This document provides a lengthy review and summary of Daniel Waterman's book "Entheogens, Society & Law". The review discusses how Waterman explores the historical and cultural contexts around mind-altering substances and consciousness expansion. Waterman argues that exploring non-ordinary states of consciousness through entheogens can provide alternative perspectives to mainstream interpretations and access spiritual truths from within. The review praises Waterman's comprehensive analysis but notes it is lengthy and dense. Overall, the review finds Waterman makes a persuasive case that exploring consciousness through entheogens can foster greater connection, care for others, and social/planetary well-being.
Since Adam and Eve were expelled from Paradise, there has been a fight between the genders, which was influenced by Christianity's policies regarding women. Read the story how the women took control after all.
Similar to The Christian Self Series, Part III - The Will and Desire (20)
The Vision and Planning Committee of Christ United Methodist Church outlined a plan to promote radical hospitality through genuine greetings, home groups, and shepherding; multiply vibrancy by growing lay leaders, improving communication, and integrating generations; take risks in missions and develop faith through passionate worship involving youth, welcoming, and support for clergy; and inspire extravagant generosity with biblical giving goals.
The mp3 of this lesson is available at www.cumcsl.org/axiomlessons. If you want to hear the lessons in person, join us on Sundays at 9:45 am in Room 312 at Christ United Methodist Church in Sugar Land, Texas.
The Christian Self, Part II - Meaning, Ambiguity, Co-Creationcumcsl
The mp3 of this lesson is available at www.cumcsl.org/axiomlessons. If you want to hear the lessons in person, join us on Sundays at 9:45 am in Room 312 at Christ United Methodist Church in Sugar Land, Texas.
The Christian Self, Part I - Individuality, Identity, Submissioncumcsl
The mp3 of this lesson is available at www.cumcsl.org/axiomlessons. If you want to hear the lessons in person, join us on Sundays at 9:45 am in Room 312 at Christ United Methodist Church in Sugar Land, Texas.
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
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The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
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The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
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A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
2. I. THE WILL
―There are few question upon which so much sagacity
has been brought to bear.‖
-Rudolf Steiner, The Philosophy of Freedom
3. ONE LINE OF PHILOSOPHY
Plato, Proclus, Plotinus, Meister Eckhart, Leibniz, Jakob Bohme, Jean-
Jacques Rousseau, Kant, Hegel, Schopenhauer, and Rudolf Steiner
4. IDEALISM
Reality is primarily mental or spiritual.
The soul, as mental/spiritual faculty, has access to a higher reality than inanimate
objects.
Idealism rejects pure materialism or any dualistic philosophy that does not give
precedence to the mind.
Idealists assert that freedom and self-determination are real and have significant
implications on the ontological ideas of soul, mind, and divinity.
Contrast with materialist philosophers (Epicureans, Stoics, Thomas Hobbes) and
empiricists (David Hume).
5. DUALISTIC IDEALISM
N.B. This is dualism within a philosophical idea , not theological dualism (which
asserts a good divinity and an evil one, see Zoroastrianism or Gnosticism.
Kant – dualism between ―freedom‖ and ―nature‖
Plato – dualism between the soul and bodily appetites
Paul – dualism between flesh and spirit
We see in scripture a sort of dualism between the world and the
spiritual/holy. With Paul, this seems to be dualism between the
material and the spiritual. Elsewhere in the Bible, it might be
interpreted as the spiritual and the ―kosmos.‖
7. NOW THAT WE HAVE A DUALISTIC VIEW IN
WHICH TO PLACE THE WILL, WHAT EXACTLY
IS THE WILL?
THE POWER TO CHOOSE
8. FREE WILL VERSUS DETERMINISM
Pagan Ideas of Determinism – Fate, Destiny,
Hubris
Theological Determinism
Arminianism varsus Calvinism
Molinism
Materialist Determinism
9. For the Christian, the question is this: Is God the only agent—
the only being with an active will—or are we active
participants in Creation?
WHY DOES THE ISSUE OF FREE WILL MATTER?
Consequences
Ontology
Teleology
Epistemology
Ethics/Morality
10. HOW FREE IS FREE?
Compatibilism and Incompatibilism
11. FREE WILL AND DETERMINATION?
If we believe that God has an active will in the universe and that He is omnipotent and
able to accomplish His goals regardless of the will of man (as the scriptures tell us He can),
then we must believe in some amount of determination in the world, because God
sometimes makes certain things happen according to His plan.
But, as Arminian Christians, we do not believe that God interferes in the process of
salvation; we believe that God has given every person the freedom to choose whether he
or she wants a relationship with God.
12. SCRIPTURES FOR FREE WILL
Proverbs 16:9
Joshua 24:15
Galatians 5:16-17
Mark 8:34
14. OTHER POSSIBLE DETERMINISMS
Character/Personality
Greek Hubris
Instinctual or Pre-programmed Use of the Will?
―Acting Out of Character‖ – Natural Inclination can be resisted.
―Self-fashioning‖ and the recursive nature of the will.
―character development‖
―maturity‖
Sanctification
Materialist (and Pragmatism)
15. THE SUBCONSCIOUS AND THE WILL
I call a thing free which exists and acts from the pure necessity of its nature, and I call
that unfree, of which the being and action are precisely and fixedly determined by
something else. Thus, for example, God, though necessary, is free because he exists
only through the necessity of his own nature. Similarly, God cognizes himself and all
else freely, because it follows solely from the necessity of his nature that he cognizes
all. You see, therefore, that for me freedom consists not in free decision, but in free
necessity….But this is just the human freedom that everybody claims to possess and
which consists in nothing but this, that men are conscious of their desires, but
ignorant of the causes by which they are determined.
-Baruch Spinoza, Letter of October or November of 1674, as cited by Rudolph Steiner in
The Philosophy of Freedom.
16. IS THERE A PROBLEM WITH SOURCING
DESIRE?
Will is coupled with thought and reason—this allows us both to
resist our desires and to understand them (and their origins).
Literature (Iago, Jean Valjean)
Psychology
17. THE TRULY FREE
To be free is to be capable of thinking one‘s own thoughts—not the
thoughts of the body, or of society, but thoughts generated by one‘s
deepest, most original, most essential and spiritual self, one‘s
individuality.
-Robert A. McDermott, ―Rudolf Steiner and Anthroposophy,‖ in Faivre and
Needleman, Modern Esoteric Spirituality.
18. But, Steiner‘s view is that self-discipline can allow cognitional
understanding of the spiritual world.
The Christian understands that sin binds the will and makes it unfree.
She also understands that only God‘s grace can free us from the
bondage to sin.
The acceptance of Christ starts the journey of sanctification, which
in part means a strengthening of the will to resist temptation.
Christian Perfection, as Wesley thought of it, means having a will
clean from the desire to sin, and thus truly free to be unique and
individual.
20. DESIRE IS INHERENTLY GOOD
Hope deferred makes the heart sick, but desire fulfilled is
a tree of life.
-Proverbs 13:12
21. Desire is inherently good because it brings us into relationship with Creation,
with God, and with other humans.
However, as fallen creatures with free will, we have both the tendency to
corrupt the good in Creation and to turn it into something sinful.
We should not, in reaction to our tendency to abuse or misuse the gift of desire,
declare it something to be entirely avoided or repressed.
We must, however, understand that desire originates (at least partially) from
the relational meanings we assign to things and people, so we must remember
our responsibility as co-creators to attempt to align existential meaning with
essential meaning.
22. THE ORIGIN(S) OF DESIRE
Some desire is consciously chosen. For Herbert Spencer, the fundamental attribute of a will
that is free is ―liberty to desire or not to desire.‖
-Principles of Psychology, 1855, German Edition 1882, Part IV, Chap. IX, par. 219.
But other desire seems to be subconscious, or at least not volitional. Hence the term
―love at first sight, or most popular conceptions of love and romance.
Even those desires born of the subconscious may be resisted, set aside, managed, or
altered through the use of our will.
Ultimately, we must use our will to temper our desire and shape it into something
good, regardless of its origin.
24. C.S. LEWIS, THE FOUR LOVES
1.Storge (affection) – “fondness through familiarity”
2.Philia (friendship) – love between friends, the strong
bond between people who are a common interest or
activity.
3.Eros (Romance) – ―being in love‖, not simply raw
sexuality
4.Agape (unconditional love) – ―Charity/Caritas‖
25. EROS AND DESIRE
Once we remove any thought of a sexual component, the discussion of eros may function as a
discussion of desire as a whole.
For Lewis, eros is a neutral force—it can be used for either good or evil, depending upon how
we frame it. The Four Loves, (1960), p. 124.
For simplicity of discussion, we‘ll use the word ―passion‖ for eros.
26. PASSION
Our passion for people, activities and the world draws us into participation with the world. This is
why desire or passion is a good thing. In this way, desire is a motivator of the will. But again, this
relationship is recursive.
God created a world to be enjoyed, and he has allowed us to create things that we enjoy.
―Those timeless experiences we want to last forever whisper to us that they were meant to. We
were made to live in a world of beauty and wonder, intimacy and adventure all of our days.
Nathaniel Hawthorne insisted, ‗Our Creator would never have made such lovely days, and
given us the deep hearts to enjoy them, above and beyond all thought, unless we were meant
to be immortal.‘‖ John Eldridge, The Journey of Desire, p. 12.
27. ADAM & EVE
In the garden of Eden, Adam and Eve had only one restriction—do not eat from the Tree of
the Knowledge of Good and Evil. All other desires were permissible to them.
In a similar way, the desires that are permissible to us, that align existential and essential
meaning, are desires that can rightfully be eternal.
28. DESIRE CORRUPTED
Limerence and obsession, terms for desire that overshadows all other
things, represent (when willful) a corruption of the goodness of desire.
Good desire pulls us into meaningful relationship; bad desire destroys our
relationships and isolates us.
This is desire corrupted as a matter of degree—when we put one thing
(that is not God) above all others (especially if we put it above God). This,
in the sense most applicable to us today, is idolatry—the desire for
something because we‘ve attributed more meaning or power to it
than it really has.
29. AN EXAMPLE
An example of desire become idolatrous may be found in C.S. Lewis‘s work of literary
criticism, The Allegory of Love, an analysis of the concept of Courtly Love in medieval
romance. Lewis identifies as one of the aspects of Courtly Love the idea of the ―Religion of
Love‖—that the paramour replaces God as the prime object of desire.
This is not unique to Courtly Love, but can be a problem in any human relationship. See
John Eldridge, The Journey of Desire, Chapter 5.
30. Some things are simply not to be desired because they are the
consequences of a fallen world and have no beneficial use or purpose.
This is corruption of desire as a matter of object.
A MATTER OF OBJECT
31. Why we desire something is also important. In speaking with the people He meets, or in giving
the parables, Christ is always concerned with the motivations of people, with why they did or
said or wanted something as well as what they did or said or wanted.
Because of the desired use of a desired object, desire is a layered thing—we may desire one
thing because of how it helps us fulfill a different desire. This makes the analysis of desire
difficult, but not impossible.
32. THE OTHER SIDE OF THE COIN
If degree, object, and purpose are all facets of determining
whether a desire is good or bad, we must look at all of these
factors as a whole in analyzing the righteousness of our
desires.
33. GOD: THE ULTIMATE DESIRE
Properly viewed, all lesser desires should have within them a component of the
ultimate desire: relationship with God.
Every joy we take in the world around us carries with it the desire to know the One who
created all of this.
Our relationships with others, the more so the more beautiful the relationship, should
rouse in us a desire for relationship with God.