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B16: “You can’t slap my hands King Abdullah, I have cat like reflexes!”
King Abdullah: “Ah yes, but parochial school nuns with rulers have not prepared you for this smack down!”
"I want to fight for Jesus…To win for him souls without number"
Everyone who advocates sex education is advocating the imposition of a set of values, but only conservatives seem to realize it. In fact, they’re quite up front about it, while liberals like Daniel tend to believe in some imaginary demarcation between ethics and policy that exists only in their heads. (Mollie Ziegler)
A few years back, the National Gallery held an exhibition of Spanish still-life paintings. One of these paintings had a physical effect on the people who sauntered in, stopping them in their tracks; some even gasped. I have never seen an image have such an impact on people. The painting, by Juan Sánchez Cotán, now hangs in the San Diego Museum of Art. It showed four fruits and vegetables, two suspended by string, forming a parabola in a gray stone window.
Even if you did not know that Sánchez Cotán was a seventeenth-century Spanish priest, you could know that the painter was religious: for this picture is a visual testimony of gratitude for the beauty of those things that sustain us. Once you have seen it, and concentrated your attention on it, you will never take the existence of the humble cabbage—or of anything else—quite so much for granted, but will see its beauty and be thankful for it. The painting is a permanent call to contemplation of the meaning of human life, and as such it arrested people who ordinarily were not, I suspect, much given to quiet contemplation.(Theodore Dalrymple)
3. He accepts without question Dawkins's arguments and doesn't mention that probability is a form of *logic* which governs our beliefs, it doesn't tell us what to start out believing. No one reading has any rational credence in flying spaghetti monsters or fairies, etc. so there is no appreciable decline in the prior of theism even using a form of the principle of indifference. (Trent Dougherty, at Prosblogion)
Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning providence,
He hides a smiling face.
His purposes will ripen fast,
Unfolding every hour;
The bud may have a better taste,
But sweet will be the flower.
Blind unbelief is sure to err,
And scan his work in vain;
God is his own interpreter,
And he will make it plain.
The Role of Religious and Social Organizations in the Lives of Disadvantaged Youth
---- Abstract -----
This paper examines whether participation in religious or other social organizations can help offset the negative effects of growing up in a disadvantaged environment. Using the National Survey of Families and Households, we collect measures of disadvantage as well as parental involvement with religious and other social organizations when the youth were ages 3 to 19 and we observe their outcomes 13 to 15 years later. We consider a range of definitions of disadvantage in childhood (family income and poverty measures, family characteristics including parental education, and child characteristics including parental assessments of the child) and a range of outcome measures in adulthood (including education, income, and measures of health and psychological wellbeing). Overall, we find strong evidence that youth with religiously active parents are less affected later in life by childhood disadvantage than youth whose parents did not frequently attend religious services. These buffering effects of religious organizations are most pronounced when outcomes are measured by high school graduation or non-smoking and when disadvantage is measured by family resources or maternal education, but we also find buffering effects for a number of other outcome-disadvantage pairs. We generally find much weaker buffering effects for other social organizations. Rajeev Dehejia, Thomas DeLeire, Erzo F.P. Luttmer, Joshua Mitchell
My favorite example comes from an interview Richard Dawkins, England’s most pious atheist and loudest Darwinian, gave to an Austrian newspaper, Die Presse (July 30, 2005), where he made this whopper of a concession: “No decent person wants to live in a society that works according to Darwinian laws. . . . A Darwinian society would be a fascist state.” With that move Dawkins has undercut his whole project, which requires that Darwinism be made applicable in all areas of life. His ethical critique of Darwinian dystopias itself testifies to man’s uniqueness, specifically his possession of a conscience independent of evolutionary forces. And once conscience asserts its independence, it’s but a short step to establish that the same holds true of man’s natural desire for God. (Edward T. Oakes, First Things)
The LORD sent Nathan to David, and when he came to him, he said: "Judge this case for me! In a certain town there were two men, one rich, the other poor. The rich man had flocks and herds in great numbers. But the poor man had nothing at all except one little ewe lamb that he had bought. He nourished her, and she grew up with him and his children. She shared the little food he had and drank from his cup and slept in his bosom. She was like a daughter to him.
Now, the rich man received a visitor, but he would not take from his own flocks and herds to prepare a meal for the wayfarer who had come to him. Instead he took the poor man's ewe lamb and made a meal of it for his visitor."
David grew very angry with that man and said to Nathan: "As the LORD lives, the man who has done this merits death!
He shall restore the ewe lamb fourfold because he has done this and has had no pity."
Then Nathan said to David: "You are the man! (2 Samuel 12:1-9)
...but the same problem applies to most of the technological changes we embrace and many of the material and spatial ones. The gains are simple and we know the adjectives: convenient, efficient, safe, fast, predictable, productive. All good things for a machine, but lost in the list is the language to argue that we are not machines and our lives include all sorts of subtleties—epiphanies, alliances, associations, meanings, purposes, pleasures—that engineers cannot design, factories cannot build, computers cannot measure, and marketers will not sell. What we cannot describe vanishes into the ether, and so what begins as a problem of language ends as one of the broadest tragedies of our lives. (by Rebecca Solnit)So the question that comes to my mind is, why didn't our ancestor's have this problem of language? Or could it be because the concepts of sacred, soul, sin, and sacrifice were not then viewed as outmoded?
Well I wont back down, no I wont back down
You can stand me up at the gates of hell
But I wont back down
Gonna stand my ground, wont be turned around
And Ill keep this world from draggin me down
Gonna stand my ground and I wont back down
Hey baby, there aint no easy way out
Hey I will stand my ground
And I wont back down.
Well I know whats right, I got just one life
In a world that keeps on pushin me around
But Ill stand my ground and I wont back down (Tom Petty - I Won't Back Down)
Paris Hilton wants to be frozen with her beloved pets when she dies.
The hotel heiress is keen to live forever and has invested a large sum of money in the world's biggest suspended animation cemetery, Cryonics Institute.
She wants her body to be preserved and then brought back to life, along with her favourite pets, including her famous Chihuahua Tinkerbell and new mutt, Yorkshire Terrier Cinderella.
'The Simple Life' star said: "It's so cool. Almost all the cells in the body are still alive when death is pronounced.
"And if you're immediately cooled, you can be perfectly preserved.
"My life could be extended by hundreds and thousands of years."
Earlier this week, Paris revealed her partying lifestyle left her feeling "empty inside". Link
3. A third factor separating abortion from other justice issues is its legal status. Unlike other instances of massive killing of human life, like terrorism or serial killing, which stand clearly outside the law in advanced nations, abortion enjoys legal sanction. Pope John Paul wrote of the novelty of such “scientifically and systematically programmed threats” (“Evangelium Vitae,” No. 17).
4. A fourth distinguishing aspect of abortion is its arbitrary division of human beings into those worthy of life and those unworthy. Abortion deals not with the random killing of unrelated individuals, but with the circumscription of an entire class of human beings (the unborn) as non-persons, excluded from the basic rights and protections accorded to all other human beings.
If human dignity depends on anything other than simple membership in the human race — be it intelligence, athletic ability, social status, race, age, or health — we immediately find ourselves having to distinguish between persons who count and those who don’t.
5. Abortion even distinguishes itself from related questions of medical ethics, such as euthanasia and assisted suicide, by the absence of any possibility of informed consent. The status of the unborn as voiceless and most vulnerable adds a further dimension to discussions of the morality and gravity of abortion. Here the bioethical category of “autonomy” cannot be applied, since unborn children have no way of speaking for themselves.
6. Finally, abortion differs from other major social ills such as unemployment and divorce because of its relative invisibility. Abortion takes place behind closed doors, and is hushed in public. As in the case of slavery, ending the social injustice of abortion relies mainly on the courage and willingness of persons and institutions not directly involved in abortion to speak out. Rev. Thomas D. Williams, L.C.
I LOATHE that I did love,What does this poem have to do with Catholic indirect apologetics?
In youth that I thought sweet,
As time requires for my behove,
Methinks they are not meet.
My lusts they do me leave,
My fancies all be fled,
And tract of time begins to weave
Gray hairs upon my head.
For age with stealing steps
Hath clawed me with his crutch,
And lusty life away she leaps
As there had been none such.
My Muse doth not delight
Me as she did before;
My hand and pen are not in plight,
As they have been of yore.
For reason me denies
This youthly idle rhyme;
And day by day to me she cries,
``Leave off these toys in time.''
The wrinkles in my brow,
The furrows in my face,
Say, limping age will lodge him now
Where youth must give him place.
The harbinger of death,
To me I see him ride,
The cough, the cold, the gasping breath
Doth bid me to provide
A pickaxe and a spade,
And eke a shrouding sheet,
A house of clay for to be made
For such a guest most meet.
Methinks I hear the clark
That knolls the careful knell,
And bids me leave my woeful wark,
Ere nature me compel.
My keepers knit the knot
That youth did laugh to scorn,
Of me that clean shall be forgot
As I had not been born.
Thus must I youth give up,
Whose badge I long did wear;
To them I yield the wanton cup
That better may it bear.
Lo, here the bared skull,
By whose bald sign I know
That stooping age away shall pull
Which youthful years did sow.
For beauty with her band
These crooked cares hath wrought,
And shipped me into the land
From whence I first was brought.
And ye that bide behind,
Have ye none other trust:
As ye of clay were cast by kind,
So shall ye waste to dust. (Thomas Lord Vaux "The Aged Lover")
The gallows in my garden, people say,
Is new and neat and adequately tall;
I tie the noose on in a knowing way
As one that knots his necktie for a ball;
But just as all the neighbours on the wall
Are drawing a long breath to shout "Hurray!"
The strangest whim has seized me. . . After all
I think I will not hang myself to-day.
To-morrow is the time I get my pay
My uncle's sword is hanging in the hall
I see a little cloud all pink and grey
Perhaps the rector's mother will NOT call
I fancy that I heard from Mr. Gall
That mushrooms could be cooked another way
I never read the works of Juvenal
I think I will not hang myself to-day.
The world will have another washing-day;
The decadents decay; the pedants pall;
And H.G. Wells has found that children play,
And Bernard Shaw discovered that they squall;
Rationalists are growing rational
And through thick woods one finds a stream astray,
So secret that the very sky seems small
I think I will not hang myself to-day.(G K Chesterton "A Ballade of Suicide")
... I coined the word 'eucatastrophe': the sudden happy turn in a story which pierces you with a joy that brings tears (which I argued it is the highest function of fairy-stories to produce). And I was there led to the view that it produces its peculiar effect because it is a sudden glimpse of Truth, your whole nature chained in material cause and effect, the chain of death, feels a sudden relief as if a major limb out of joint had suddenly snapped back. It perceives – if the story has literary 'truth' on the second plane (....) – that this is indeed how things really do work in the Great World for which our nature is made. And I concluded by saying that the Resurrection was the greatest 'eucatastrophe' possible in the greatest Fairy Story – and produces that essential emotion: Christian joy which produces tears because it is qualitatively so like sorrow, because it comes from those places where Joy and Sorrow are at one, reconciled, as selfishness and altruism are lost in Love. - The Letters of J.R.R. Tolkien, # 89 (7-8 November 1944).
Stephen Hawking in his A Brief History Of Time taught the world that given enough time, monkeys hammering away on typewriters could type out a Shakespeare sonnet.
Let's consider a grab bag with the 26 letters of the English language in it. I reach into the bag blindfolded and pull out a letter. The likelihood that it will be 's' for the first letter of the sonnet is one chance in 26. The likelihood that in two draws I will get an 's' and then an 'h' is one chance in 26 times 26. And so on for the 500 letters. Neglecting spaces between the words, the chance of getting the entire sonnet by chance is 26 multiplied by itself 500 times. That number comes out to be a one with 700 zeroes after it. In conventional math terms, it is 10 to the exponent power of 700.
To give a sense of scale for reference, the known universe including dark matter and black energy weighs in the order of 10 to the power 56 grams; the number of basic particles [protons, neutrons, electrons, mesons] in the known universe is 10 to the power 80; the age of the universe from our perspective of time, 10 to the power 18 seconds. Convert all the universe into micro-computers each weighing a billionth of a gram and run each of those computers billions of times a second non-stop from the beginning of time and we still will need greater than 10 to the power 500 universes, or that much more time for even a remote probability of getting a sonnet; any meaningful sonnet. Chance does not produce intelligible text and certainly not a sonnet, not in our universe. (Gerald Schoeder, When Pigs Fly and Monkeys Type)
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. (The Abolition of Man)
There is much to be said for the claim that modernity is a kind of faith that depends on the very faith it had rejected. link
But the materialists have two problems. Their certainty of victory is, for the moment, a leap of faith. There is no clear scientific consensus on how the brain produces the higher functions we call being human. And, second, the great mystery, the ultimate hard question, remains: How does matter produce mind, how can it? Irrespective of religious belief, immaterialism cannot easily be dismissed. What is the nature of what I am thinking and feeling now? To tell me that it is all a by-product of my brain is to tell me nothing. What I am is at least as real as the chair I am sitting on, and what I am seems to be immaterial.
Hard scientists and militant atheists tend to dismiss this as spilt religion or philosophical hair-splitting, a futile pursuit of an artifact of language. But all serious thinkers understand the problem. Most, however, will fall back on what the philosopher of science Karl Popper called "promissory materialism." We will, one day, find the material answers because, in essence, we must. There simply cannot be anything other than matter. Bryan Appleyard book review
Why should men love the Church? Why should they love her laws?
She tells them of Life and Death, and of all that they would forget.
She is tender where they would be hard, and hard where they like to be soft.
She tells them of Evil and Sin, and other unpleasant facts.
They constantly try to escape
From the darkness outside and within
By dreaming of systems so perfect that no one will need to be good.
But the man that is will shadow
The man that pretends to be.
–T. S. Eliot, “Choruses from ‘The Rock’”
On one extreme you have the facts of logic and mathematics; ultimately provable and objective, but not at all important to me as an individual existing human being. This is the realm of logic. On the other extreme is my eternal happiness; ultimately important to me, but not at all provable or objective. This is the realm of faith. (In the middle lie facts of science and history, childhood memories, and whether my wife loves me.) Link
The rest of what you wrote sounds like you're pulling numbers out of your arse. The last sentence should be read in your best Norse tribesfolk accent.
Cure of Ars, I should prefer it if you no longer commented on my posts. There may be a place on Overcoming Bias for Catholics; but none for those who despise math they don't understand. Link
The person who is really in revolt is the optimist, who generally lives and dies in a desperate and suicidal effort to persuade all the other people how good they are. It has been proved a hundred times over that if you really wish to enrage people and make them angry, even unto death, the right way to do it is to tell them that they are all the sons of God. G.K. Chesterton
faith does not result from straightforward scholarly deliberation, nor does it come directly; on the contrary, in this objectivity one loses that infinite, personal, impassioned interestedness, which is the condition of faith, the ubigue et nusquam [everywhere and nowhere] in which faith can come into existence (29). Søren Kierkegaard, Postscript
An enormous bolt of electricity comes out of the sky and hits something, and the Norse tribesfolk say, "Maybe a really powerful agent was angry and threw a lightning bolt." The human brain is the most complex artifact in the known universe. If anger seems simple, it's because we don't see all the neural circuitry that's implementing the emotion. (Imagine trying to explain why Saturday Night Live is funny, to an alien species with no sense of humor. But don't feel superior; you yourself have no sense of fnord.) The complexity of anger, and indeed the complexity of intelligence, was glossed over by the humans who hypothesized Thor the thunder-agent. Link
Once upon a time, I went to EFNet's #philosophy to ask "Do you believe a nuclear war will occur in the next 20 years? If no, why not?" One person who answered the question said he didn't expect a nuclear war for 100 years, because "All of the players involved in decisions regarding nuclear war are not interested right now." "But why extend that out for 100 years?", I asked. "Pure hope," was his reply.
Reflecting on this whole thought process, we can see why the thought of nuclear war makes the person unhappy, and we can see how his brain therefore rejects the belief. But, if you imagine a billion worlds - Everett branches, or Tegmark duplicates - this thought process will not systematically correlate optimists to branches in which no nuclear war occurs. Link
What is the greatest truth that you know of that has been revealed in Scripture?
Self-awareness and other "higher" forms of thought may require cortical contributions. But Merker posits that "primary consciousness," which he regards as an ability to integrate sensations from the environment with one's immediate goals and feelings in order to guide behavior, springs from the brain stem.
If he's right, virtually all vertebrates—which share a similar brain stem design—belong to the "primary consciousness" club. Moreover, medical definitions of brain death as a lack of cortical activity would face a serious challenge. At the very least, physicians could no longer assume that individuals with hydranencephaly don't need pain medication or anesthesia during invasive medical procedures. (Consciousness without a cerebral cortex: A challenge for neuroscience
and medicine)
There are known knowns. These are things we know that we know. There are known unknowns. That is to say, there are things that we know we don't know. But there are also unknown unknowns. There are things we don't know we don't know.
The scene is one of suspended activity caught in a moment of time. Christ’s sudden appearance was not anticipated by these men. The invitation to another life and another world manifests itself in one shocking instant. The frozen gestures of these individuals betray the gamut of human emotions that follow a challenge or command.
The bearded Matthew is set apart from the others. Wide-eyed, he is dazzled by the light. Even though his right hand remains firmly on the coin he has been counting, with his left hand he points to his breast as if to ask the beckoning Savior, “Who, me?” Soon he will rise from the table and follow the captivating stranger. Already Christ’s feet are turned as if to leave. The light behind him and Saint Peter, which they have introduced into the scene by their arrival, would seem to be miraculous, for it casts no shadow upon the defensive youth facing them.
It is Characteristic of Christianity that the weak are often chosen and made strong to fulfill some measure of God’s divine plan. The fact that Matthew, the most reviled of men, should be chosen to enter into the company of the apostles and be one of the four recorders of Christ’s life on earth is a testimony to the wonder of God’s love and the transforming power of grace. (Magnificat Vol 3, No. 7 / September 2001)
Mr. Gilbert estimates that 100 boys from his school class, or 70 percent of them, have been expelled or left on their own accord; there is no way to verify the numbers. “There are a lot of broken-hearted parents, but you question this decision at the risk of your own salvation,” Mr. Gilbert said.
The problem of surplus males worsened in the 1990s when the late prophet Rulon Jeffs, Warren Jeffs’s father, took on dozens of young wives — picking the prettiest, most talented girls, said DeLoy Bateman, a high school teacher who watched it happen.
What is your earliest memory of a religious experience?
Saint Michael the Archangel,
defend us in battle.
Be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray;
and do Thou, O Prince of the Heavenly Host -
by the Divine Power of God -
cast into hell, satan and all the evil spirits,
who roam throughout the world seeking the ruin of souls.
Amen.
Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. (Matthew 10:28)To be ashamed of the belief of the reality of Satan is to be ashamed of Christ’s teachings.
Faces along the bar
Cling to their average day:
The lights must never go out,
The music must always play,
All the conventions conspire
To make this fort assume
The furniture of home;
Lest we should see where we are,
Lost in a haunted wood,
Children afraid of the night
Who have never been happy or good.
(W.H. Auden, SEPTEMBER 1, 1939)
The Englishness of English is audible only to those who know some other language as well. In the same way for the same reason, only Supernaturalists really see Nature. You must go a little away from her, and then turn around, and look back. Then at last the true landscape will become visible. You must have tasted, however briefly, the pure water from beyond the world before you can be distinctly conscious of the hot, salty tang of Nature's current. C.S. Lewis, MiraclesAnother quote that is related to this idea of perspective which helps see the true reality of things is when G.K. Chesterton said:
The Catholic Church is the only thing which saves a man from the degrading slavery of being a child of his age. Link
OK, so there are two psychological systems, one about fairness/justice, and one about care and protection of the vulnerable. And if you look at the many books on the evolution of morality, most of them focus exclusively on those two systems, with long discussions of Robert Trivers' reciprocal altruism (to explain fairness) and of kin altruism and/or attachment theory to explain why we don't like to see suffering and often care for people who are not our children.
But if you try to apply this two-foundation morality to the rest of the world, you either fail or you become Procrustes. Most traditional societies care about a lot more than harm/care and fairness/justice. Why do so many societies care deeply and morally about menstruation, food taboos, sexuality, and respect for elders and the Gods? You can't just dismiss this stuff as social convention. If you want to describe human morality, rather than the morality of educated Western academics, you've got to include the Durkheimian view that morality is in large part about binding people together. (Jonathan Haidt, MORAL PSYCHOLOGY AND THE MISUNDERSTANDING OF RELIGION)
For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many. Mark 10:45
Mayo found that rather than deny a false claim, it is better to make a completely new assertion that makes no reference to the original myth. Rather than say, as Sen. Mary Landrieu (D-La.) recently did during a marathon congressional debate, that "Saddam Hussein did not attack the United States; Osama bin Laden did," Mayo said it would be better to say something like, "Osama bin Laden was the only person responsible for the Sept. 11 attacks" -- and not mention Hussein at all.
Another recent study found that when accusations or assertions are met with silence, they are more likely to feel true, said Peter Kim, an organizational psychologist at the University of Southern California. He published his study in the Journal of Applied Psychology.
A new book of her letters, "Mother Teresa: Come Be My Light," published by Doubleday, show her struggling for decades against disbelief. "If I ever become a saint," she wrote in one letter, "I will surely be one of `darkness.' " ... "I think there is no suffering greater than what is caused by the doubts of those who want to believe," wrote Flannery O'Connor, the Roman Catholic author whose stories traverse the landscape of 20th-century unbelief. "What people don't realize is how much religion costs. They think faith is a big electric blanket, when of course it is the cross. It is much harder to believe than not to believe."
(Robin Hanson)Being proud of having the strength to resist religion in the face of social pressure is just as biased as being proud of having the strength to resist doubt in order to retain religion. Not everything is about your strength! Your beliefs should reflect the world out there, and not just inner qualities you want to show off. I will be proud of you if you can find the strength or weakeness, as the occasion demands, to just believe whatever the evidence supports. Link
(Robin Hanson)Cure, we always have enough evidence to choose an intermediate state of uncertainty; you should choose the state of uncertainty that best corresponds to your evidence. I see no glory in adopting stronger beliefs than your evidence can justify.
The fundamental mistake that Frith makes – and this is a common error – is to believe that agency or free will are products only of the human brain. The brain is necessary but it is not sufficient, and chasing agency into the brain will only yield disappointment or, in this case, a sense that agency is illusory. If agency is not merely a product of ordinary brains, then it follows that abnormal brains might not be the whole or only answer when there are psychiatric problems and delusions of agency such as in schizophrenia.
To his tremendous credit, Frith is ready to push neuroscience past the hype that can be generated by a pretty picture and into a deeper understanding of what makes mental function. For that alone, Making up the Mind should be read by anyone interested in understanding contemporary neuroscience. The idea, however, that the brain constructs the mind is incomplete, and the quicker we realise that, the quicker we will make progress in understanding both normal and abnormal minds. (Stuart Derbyshire, We’re no slaves to our senses)
Lord I've really been real stressed
Down and out, losin ground
Although I am black and proud
Problems got me pessimistic
Brothers and sisters keep messin up
Why does it have to be so damn tuff?
I don't know where I can go
To let these ghosts out of my skull
My grandmas past, my brothers gone
I never at once felt so alone
I know you're supposed to be my steering wheel
Not just my spare tire (home)
But lord I ask you (home)
To be my guiding force and the truth (home)
The tradeoff approach yields a radical theory of gender equality. Men and women may be different, but each advantage may be linked to a disadvantage.
Hence whenever you hear a report that one gender is better at something, stop and consider why this is likely true — and what the opposite trait might be good for. LINK
Again, I’m not saying it’s right, or fair, or proper. But it has worked. The cultures that have succeeded have used this formula, and that is one reason that they have succeeded instead of their rivals.
Some personal truths can change or evolve but they do not have to apply to everyone.
Natural universal Law is the one that trips everyone up. Though it is easy for one to recognize what a creator has created something for, many people tend to place an opinion on what is Natural as “good” or “right” and what is Unnatural as “wrong” or “bad”. The first thing I would suggest to someone, is to get out from under these judgments. Nature, by design, does not judge, it just has a responsibility to perform. Humans can hack some Natural Laws (we’re getting quite good at it). But instead of realizing that some Natural Laws inherently give room for such tampering and experimenting, some people feel that this is wrong and feelings are indeed subjective.
... And that inner strength is what Notre Dame and the legend of Rockne are all about. You know, so much is said about Rockne's influence on his ballplayers, but actually he liked to talk about their influence on him. In his autobiography, he described his inability to sleep one night before a big game. So, he was up early in the lobby and saw 2 of his boys come down the stairs and go out, and then others came and followed them. And though he had a pretty good idea of what was going on, he decided to follow along. ``They didn't realize it,'' he said in his diary, ``but these youngsters were making a powerful impression on me.'' And he said, ``When I saw them walking up to the Communion rail to receive and realized the hours of sleep they had sacrificed, I understood what a powerful ally their religion was to them in their work on the football field.''I got this information from the Blog Pro Familia
And after Rockne found -- here at Notre Dame -- his own religious faith, a friend of his at the University of Maryland asked him if he minded telling him about it. ``Why should I mind telling you?'' he said. ``You know all this hurry and battling we're going through is just an expression of our inner selves striving for something else. The way I look at it is that we're all here to try and find, each in his own way, the best road to our ultimate goal. I believe I've found my way, and I shall travel it to the end.'' And travel it to the end he did. And when they found him in the Kansas cornfield where the plane had gone down, they also found next to him a prayer book and at his fingertips the rosary of Notre Dame, the rosary of Our Lady. Someone put it so well at the time: Knute Rockne did more spiritual good than a thousand preachers. His career was a sermon in right living. Link
Austen was not an unthinking defender of traditional social order. Not uncommonly, her heroines are upwardly mobile, particularly through the agency of matrimony. Yet she sensed the corrosive effects of individualism, and her uncanny intelligence and attention to the details of social surface enabled her to give us one of literature's sharpest portraits of this emerging reality. That she also recognized the absence and failure of the Church in combating this decay makes her a public theologian to reckon with. Link
At morn - at noon - at twilight dim -How is this related to Catholic Apologetics?
Maria! thou hast heard my hymn!
In joy and woe - in good and ill -
Mother of God, be with me still!
When the hours flew brightly by,
And not a cloud obscured the sky,
My soul, lest it should truant be,
Thy grace did guide to thine and thee;
Now, when storms of Fate o'ercast
Darkly my Present and my Past,
Let my Future radiant shine
With sweet hopes of thee and thine! Link
NOW God forbid that Faith be blind assent, | |
Grasping what others know; else Faith were nought | |
But learning, as of some far continent | |
Which others sought, | |
And carried thence, better the tale to teach, | |
Pebbles and sheels, poor fragments of the beach. | |
Now God forbid that Faith be built on dates, | |
Cursive or uncial letters, scribe or gloss, | |
What one conjectures, proves, or demonstrates: | |
This were the loss | |
Of all to which God bids that man aspire, | |
This were the death of life, quenching of fire. | |
Nay, but with Faith I see. Not even Hope, | |
Her glorious sister, stands so high as she. | |
For this but stands expectant on the slope | |
That leads where He | |
Her source and consummation sets His seat, | |
Where Faith dwells always to caress His Feet. | |
Nay, but with Faith I saw my Lord and God | |
Walk in the fragrant garden yesterday. | |
Ah! how the thrushes sang; and, where He trod | |
Like spikenard lay | |
Jewels of dew, fresh-fallen from the sky, | |
While all the lawn rang round with melody. | |
Nay, but with Faith I marked my Saviour go, | |
One August noonday, down the stifling street | |
That reeked with filth and man; marked from Him flow | |
Radiance so sweet, | |
The man ceased cursing, laughter lit the child, | |
The woman hoped again, as Jesus smiled. | |
Nay, but with Faith I sought my Lord last night, | |
And found Him shining where the lamp was dim; | |
The shadowy altar glimmered, height on height, | |
A throne for Him: | |
Seen as through lattice work His gracious Face | |
Looked forth on me and filled the dark with grace. | |
Nay then, if proof and tortured argument | |
Content thee—teach thee that the Lord is there, | |
Or risen again; I pray thee be content, | |
But leave me here | |
With eye unsealed by any proof of thine, | |
With eye unsealed to know the Lord is mine. Link |
I think one explanation is that philosophers, both theist and atheist, are a part of post modern academic culture and its biases.
1 People who are good at something tend to view it as the end all and be all. Post modern culture is good at science and technology, everything else is secondary. (Science can’t know God, therefor God is secondary and more likely not to exist.)
2. Our culture does not like uncertainty. We see ourselves as too smart for uncertainty. Science will sooner or later find all the answers and it is just a matter of time. Things of faith are uncertain and it requires the leap of faith. (Faith, viewed in this context is not a strength but a weakness.)
3. Progress (more like change) is viewed as the ultimate end. New things are good and old things are bad.. (Religion is old and therefore bad.)
4. Our culture looks for a truth to serve us and not a truth to serve (Jacques Maritain said something like this in a different context). (If there was a God it would demand that I serve him and not the other way around and this is not what we are wanting)
5. Left brain is valued more then right brain things. (God is not just rational but relational. Our culture is not comfortable with this and try to restrict it to our personal lives. It like we are autistic in some ways.)
All these cultural tendencies bias philosophers away from theism.