The late William Morrison was a poet. But was he a saint? His poems about sexuality might seem to deny this, but many still insist he was holy. Jim Jones, a professor of literature at a local college, is charged by Bishop Reilly, an old friend, with the investigation of the poet's life. In the process, Jones meets an actress who had charged Morrison with sexual harassment. A trial is set, at which she testifies. Did Morrison really work miracles? Is he working them still?
This book presents the thesis that happiness does not mean just one thing but many, and that these many meanings have been studied, described, argued, and practiced throughout the centuries in many climes and places. This book explores many views of happiness as espoused by their original founders and developers.
The Law As Pedagogue: Second Edition presents a view of the law as a dimension of human becoming. It is a sustained argument for legal practitioners to model the beauty of the law. Rather than emphasize the law as the rules and regulations of society, or even as the sphere of the judiciary, the goal is to understand the law as essential to a fully human life. An effort is also made to show how this view can be fostered by the law itself and all its practitioners. The obstacles to this view are: • A romantic vision of a mythic past without law. • The lure of anarchism. • The positivism prevalent among practicing attorneys and jurists. • The view that the most important thing is not to be lawful but moral. • Fundamentalists striving to re-sacralize the law. Against these views, the book argues that there is a deeply spiritual dimension of even secular law, which we must appropriate to ourselves. Given the social upheavals of the past few years, this book carries an important message of reform as well as an encouragement to lead fully human lives within the law.
This collection of essays covers various topics of contemporary philosophy and religion, as well as current issues concerning education. Says the author, “I made many presentations at scholarly conferences, and the present work gathers what I consider the most significant. There is no single focus, except for the commitment to the pursuit of truth wherever it may lead. ‘Truth,’ I learned from Tertullian, ‘is ashamed of nothing except of being hidden.’ Once exposed, it does not cease being true because we have difficulty stomaching it.”
Most contemporary Christians are polytheists. They believe in many gods—unawares, of course. There is a Father-god, depicted old and white-haired; there is a Son-god, middle-aged, identified with Jesus of Nazareth; and there is a Spirit-god, symbolized by a dove. Many artists have depicted this trinity, like El Greco, who painted his "The Trinity" in 1578. These three gods are believed to constitute only one divinity, but very few ordinary Christians could explain how this could be the case. This plurality of gods is the reason why Christianity is reviled by Jews and Muslims who affirm steadfastly the unicity of God and who ban any pictorial representation of the divinity. The very first Christians, the family and friends of Jesus, who were Jews, would not have held such a pagan belief, but their writings were destroyed by later adherents, so we lack the evidence to prove this.Christians claim that the Trinity has been revealed, but the fact is that such revelation is disproved by science and philosophy. So why not transcend this trinity in a contemplation of the One Unknowable God of all? Why not learn to live without knowing what God is, being satisfied with the belief that God is neither male nor female, neither triad nor monad, but simply the Divine Incognito?
He was born in the spring or early summer of the year 4 or 6 BCE, probably in "the little town of Bethlehem" in the Galilee, near Nazareth. He became a laborer, maybe a stonemason. His mother, Mary, could not get him married because of his suspect paternity, but he had a girlfriend, Mary of Magdala. He had several brothers, one of them a twin brother, Judas "the Twin" (Thomas), and two sisters. He was charged by the Romans with sedition. At a preliminary hearing, when queried by the High Priest whether or not he, the laborer in rags, was "the anointed son of the Blessed One," as all kings were, he answered, "Am I?" He was crucified like two thousand other Jews during the Roman occupation of Palestine. He died between 30 and 32 CE. His followers revered him as a prophet, but he was a marginal Jew who went about doing good. Little more than one hundred years later, Tertullian, the African apologist, would write, "I am saved if I be not ashamed of him.
Most contemporary accounts of the role of technology in world culture are alarmist and, at times, condemn many uses of technology without much effort to get beyond the surface of this worldwide phenomenon. Technological innovations that might rightly be critiqued are taken as representative of the entire field of technology. On the other hand, there are those, including some scientists, for whom technology and its uses pose no questions at all and who seem to delight in predictions of a future totally dominated by technology. They prey on the human delight in newness and innovation and on our readiness to be surprised by what may someday come to be. Götz takes the position that so-called technology problems are really our problems, not the fault of technology. Technology is an integral part of what we are as human beings, a significant aspect of our evolution. Götz also advances the thesis that technology may be viewed from the perspective of the human capacity to grow, and that when we do so, we are, in effect, spiritualizing technology and rendering it more meaningful to ourselves. Götz suggests several models that may be employed to achieve this spiritualization. This provocative analysis will be of interest to general readers as well as scholars, students, and researchers concerned with contemporary social and religious issues.
In one of his sermons, Saint Augustine asked his congregation, "Do you believe?" And they answered, "Yes, we believe!" He told them: "Then live your faith and you have true faith." I used to think that this meant that I should make my life conform to the tenets of my faith. If I believe in life everlasting, I should not make this earth a permanent abode. If I believe that God became incarnate in Jesus, then I should respect and cherish all the flesh, that is, all the people sanctified by His presence and so forth. But then, one day, I realized that if to believe is to establish contact with God, then to live my faith is to be enlivened by that immeasurable source of life. Faith is like a switch between the little motor that runs my life and the Dynamo from which all power comes. To believe, to turn on the switch, is to be turned on, to be set in motion in the world. Living my faith means paramountly to let the divine energy flow through me. The details are secondary. They are a help to me to concentrate on the source of my inner life. But the important thing is to be the conduit through which the water Source tapped by faith flows freely into the world.
Christianity is an enormously complex edifice whose numberless cubicles were built brick by brick over two thousand years. In it, every detail has been thought through so that it meshes perfectly with the constructs that went before. The bricks were shaped by scholarly men and women, theologians and saints, who wrote for the edification of their contemporaries. In this book, I have gathered some excerpts from their writings and organized them under the rubrics of the commandments, the tenets of the creed, the sacraments, and prayer. These materials should help us gain a deeper understanding of our faith and place us in the traditions that formed it.
He was born in the spring or early summer of the year 4 or 6 BCE, probably in "the little town of Bethlehem" in the Galilee, near Nazareth. He became a laborer, maybe a stonemason. His mother, Mary, could not get him married because of his suspect paternity, but he had a girlfriend, Mary of Magdala. He had several brothers, one of them a twin brother, Judas "the Twin" (Thomas), and two sisters. He was charged by the Romans with sedition. At a preliminary hearing, when queried by the High Priest whether or not he, the laborer in rags, was "the anointed son of the Blessed One," as all kings were, he answered, "Am I?" He was crucified like two thousand other Jews during the Roman occupation of Palestine. He died between 30 and 32 CE. His followers revered him as a prophet, but he was a marginal Jew who went about doing good. Little more than one hundred years later, Tertullian, the African apologist, would write, "I am saved if I be not ashamed of him.
Most contemporary accounts of the role of technology in world culture are alarmist and, at times, condemn many uses of technology without much effort to get beyond the surface of this worldwide phenomenon. Technological innovations that might rightly be critiqued are taken as representative of the entire field of technology. On the other hand, there are those, including some scientists, for whom technology and its uses pose no questions at all and who seem to delight in predictions of a future totally dominated by technology. They prey on the human delight in newness and innovation and on our readiness to be surprised by what may someday come to be. Götz takes the position that so-called technology problems are really our problems, not the fault of technology. Technology is an integral part of what we are as human beings, a significant aspect of our evolution. Götz also advances the thesis that technology may be viewed from the perspective of the human capacity to grow, and that when we do so, we are, in effect, spiritualizing technology and rendering it more meaningful to ourselves. Götz suggests several models that may be employed to achieve this spiritualization. This provocative analysis will be of interest to general readers as well as scholars, students, and researchers concerned with contemporary social and religious issues.
This book presents the thesis that happiness does not mean just one thing but many, and that these many meanings have been studied, described, argued, and practiced throughout the centuries in many climes and places. This book explores many views of happiness as espoused by their original founders and developers.
This collection of essays covers various topics of contemporary philosophy and religion, as well as current issues concerning education. Says the author, “I made many presentations at scholarly conferences, and the present work gathers what I consider the most significant. There is no single focus, except for the commitment to the pursuit of truth wherever it may lead. ‘Truth,’ I learned from Tertullian, ‘is ashamed of nothing except of being hidden.’ Once exposed, it does not cease being true because we have difficulty stomaching it.”
Most contemporary Christians are polytheists. They believe in many gods—unawares, of course. There is a Father-god, depicted old and white-haired; there is a Son-god, middle-aged, identified with Jesus of Nazareth; and there is a Spirit-god, symbolized by a dove. Many artists have depicted this trinity, like El Greco, who painted his "The Trinity" in 1578. These three gods are believed to constitute only one divinity, but very few ordinary Christians could explain how this could be the case. This plurality of gods is the reason why Christianity is reviled by Jews and Muslims who affirm steadfastly the unicity of God and who ban any pictorial representation of the divinity. The very first Christians, the family and friends of Jesus, who were Jews, would not have held such a pagan belief, but their writings were destroyed by later adherents, so we lack the evidence to prove this.Christians claim that the Trinity has been revealed, but the fact is that such revelation is disproved by science and philosophy. So why not transcend this trinity in a contemplation of the One Unknowable God of all? Why not learn to live without knowing what God is, being satisfied with the belief that God is neither male nor female, neither triad nor monad, but simply the Divine Incognito?
The Law As Pedagogue: Second Edition presents a view of the law as a dimension of human becoming. It is a sustained argument for legal practitioners to model the beauty of the law. Rather than emphasize the law as the rules and regulations of society, or even as the sphere of the judiciary, the goal is to understand the law as essential to a fully human life. An effort is also made to show how this view can be fostered by the law itself and all its practitioners. The obstacles to this view are: • A romantic vision of a mythic past without law. • The lure of anarchism. • The positivism prevalent among practicing attorneys and jurists. • The view that the most important thing is not to be lawful but moral. • Fundamentalists striving to re-sacralize the law. Against these views, the book argues that there is a deeply spiritual dimension of even secular law, which we must appropriate to ourselves. Given the social upheavals of the past few years, this book carries an important message of reform as well as an encouragement to lead fully human lives within the law.
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